459.对此，补充以下记事。记事一：
我看见远处有五座体育馆，分别沐浴在不同颜色的光芒中。第一座沐浴在火焰色的光中，第二座沐浴在黄色的光中，第三座沐浴在亮白色的光中，第四座则沐浴在介于正午和傍晚的光中，第五座则几乎看不见，因为它坐落在傍晚的阴影中。在路上，我看到有些人骑着马，有些人坐着马车，有些人则步行。其中一些人正在疾行，这些人直奔第一座体育馆，就是笼罩在火焰色光芒中的那一座。一看到他们，我心中就升腾起一种欲望，想去那里听听在讨论什么。于是，我迅速整理了一下，便加入奔向第一座体育馆那组人，和他们一同进去。看哪，只见这里有一个大型聚会，有些人移到右边，有些人则移到左边，然后坐在靠墙的长凳上。我发现前面有一个低矮的讲台，上面站着主持人；他手里拿着一根权杖，头上戴着一顶帽子，衣服染有那座体育馆的火焰色光芒。
集合完毕，他抬高嗓门说：“弟兄们，今天讨论的主题是：‘什么是仁爱？’你们都知道，仁爱的本质上是属灵的，而它的操练是属世的。”
坐在左边第一张长凳上（在这个长凳上就坐的，是以智慧着称的人）的一个人立刻起身开始发言，说：“我的观点是：仁爱是信仰所激发的道德。”他是这样来证明的：“谁不知道仁爱跟随信仰，如同侍女跟随她的女主人？凡有信的人都会遵守法律，因而自发地实践仁爱，以致他意识不到他正在照着法律和仁爱生活。倘若他有意这样做，同时以救恩为目的，那他就会以其自我玷污神圣的信，从而损害它的功效。这难道不符合我们教会的信条吗？”他朝坐在他旁边的那些人看了看，其中有些人是神职人员，他们点头表示同意。
“然而，自发的仁爱不就是道德，我们从小被教导的东西吗？因此，这道德本质上是属世的，但当被信激发时，就变成属灵的。谁能凭人的道德生活看出他们有没有信，因为人人都过着道德的生活？而唯独植入并封装信的神才能知道并分清这种区别。所以，我认为仁爱就是信仰所激发的道德；这种出于信的道德核心就是救恩，而其它一切道德则不会带来任何救恩，因为它是邀功的。因此，凡将仁与信混在一起的，也就是说，凡从内在将它们结合起来，而不是从外在将它们连接起来的，都是白费力气。混合和联结它们，如同把站在后面的仆人带进马车，让他与主教同坐；或如同把看门人领进餐厅，让他与领主同坐席。”
接着，坐在右边第一张长凳上的一个人起身说：“我的观点是：仁爱是怜悯所激发的虔诚。对该观点的证明如下：除了源于谦卑之心的虔诚外，没什么能取悦神。要不断虔诚地祈求神赐下信与仁；因为主说：
祈求，就给你们。（马太福音7:7）
二者既被赐下，它们就都在那虔诚中。我之所以说仁爱是怜悯所激发的虔诚，是因为一切献身宗教的虔诚都是怜悯。虔诚能打动人心，以致他发出叹息，这不是怜悯是什么？诚然，祷告过后这种行为会消退，但再次祷告时，它会回来；当它回来时，它里面就有了虔诚，所以虔诚就在仁爱中。我们的牧师将有助于救恩的一切都归因于信，无一归因于仁。那么除了热烈地虔诚祈求这二者外，还能做什么呢？我在读圣言时，不由得看到信与仁是得救的两个途径。但当我请教教会的牧师时，却被告知，信是唯一的途径，而仁毫无用处。然后，我觉得我就像坐在海中一艘在两个礁石之间飘荡的船上；我担心船被撞碎，于是爬上救生艇驶离了。我的救生艇便是虔诚；而且，虔诚在一切事上都是有用的。”
继他之后，有人从右边第二张长凳上起身说：“我的观点是：仁爱就是向所有人行善，无论善恶。对该观点的证明如下：仁爱不就是一颗善心吗？一颗善心就是希望所有人都好，无论善人恶人，都一视同仁。主也说过，我们要向仇敌行善。因此，如果你从任何人那里拿走你的仁爱，仁爱不就变得没有了？而你岂不成了失去一条腿，单靠另一条腿跳着走的人吗？恶人和善人一样，都是人；仁爱视每个人为人，所以，即便他是恶毒的，那与我有什么相干呢？仁爱的行为如同太阳的热，这热既带给有害的动物生命，也带给无害的动物生命，无论恶狼还是绵羊，都一样。它既使坏树生长，也使好树生长，既使荆棘生长，也使葡萄树生长。”说到这里，他拿起一颗新鲜的葡萄，说：“仁爱的行为就象这颗葡萄；若剥开它，里面的所有东西就会掉出来。”于是，他剥开葡萄，里面的果实就都掉出来了。
这番言辞过后，有人从左边第二张长凳起身说：“我的观点是：仁爱就是以各种方式为亲友服务，我是这样证明的：谁不知道仁爱是从自己开始的？人人都是自己的邻舍。因此，仁爱从自身发出，然后根据关系的亲密程度，先发展到兄弟姐妹，再从他们发展到近亲和远亲，所以，仁爱的发展本身是受限的。圈子之外的那些人是陌生人，而陌生人从内心来说是得不到认可的，因此他们对内在人来说，无异于局外人。但血缘及其它亲属关系是以属世的方式彼此联结的；而朋友是凭着习惯，也就是第二天性彼此联结的，他们以此成为邻舍。仁爱先从内，再从外将别人与自己联结起来。那些不是从内联结的人只能被称为同伴。毫无疑问，所有鸟类不仅凭着羽毛，还凭着叫声辨认自己的家属，当它们靠近时，则凭着身体散发的生命气息来辨认。在鸟类中，这种将它们聚到一起的对其家属的情感被称为本能；不过，对人类而言，当面对家人和自己人时，这种情感就是真正人性的本能。除了血缘，还有什么能使我们成为亲属呢？这就是人的心智，也就是他的灵所感受，可以说所闻到的东西。仁爱的本质就在于这种亲情和它所引发的同情。然而，另一方面，造成反感的亲情缺乏可以说是血缘、因而仁爱的缺乏。由于习惯是第二天性，这也会造就一种亲属关系，故可知，仁爱包括向朋友行善。人若航海时停靠到某个港口，然后被告知，这里是异国他乡，他听不懂这里的语言，不知道此地的风俗，便会觉得十分别扭，也感觉不到爱他们的喜悦。但若他被告知，这是他的祖国，他熟悉居民的语言、风俗，便会觉得如同到家一样，这时，他感受到爱的喜悦，这种喜悦也是仁爱的喜悦。”
接着，有人从右边第三张长凳起身大声说：“我的观点是：仁爱就是扶贫济困。毫无疑问，这就是仁爱，因为这是圣言所教导的，圣言的要求是不容反驳的。供给富人和那些资源充足的人不过是自负虚荣，其中没有仁爱，只有回报的幻想。这种行为不可能有爱邻的真情感，只有假情感，假情感在世上是可接受的，但在天堂是不可接受的。因此，需要救助的是困苦穷乏，因为这种情况下，报答的想法会被排除在外。在我生活的这座城市，我知道谁正直，谁恶毒。我发现，当看到街上的穷人时，所有正直的人都会停下来给予救济；而恶人看到穷人则躲到一边走过去，对他们视而不见、充耳不闻。谁看不出正直人有仁爱，恶人没有仁爱？扶贫济困的人就象领着饥渴的羊群吃草饮水的牧人；而只供给那些富有和充裕之人的人就象崇拜自命不凡者，并把吃的喝的硬塞给那些过度放纵的人之人。”
然后，有人从左边第三张长凳起身说：“我的观点是：仁爱就是建造收容所、医院、孤儿院和招待所，资助他们。我凭以下事实支持这个观点：这样的善举和援助行为是公众的，远远胜过私人行为。结果，仁爱变得更丰盈，更富有良善，因为善行越多，照圣言的应许所得的赏赐就越大。正如凡预备好土地和播种的，就必收割。这岂不是更大程度地扶贫济困吗？谁不想由此获得世俗的名声，同时又想要那些受助者所表达的赞美和谦卑的感激之情？这种行为难道不会提升人心和被称为仁爱的情感，甚至提升到至高点吗？在街上乘车，而非步行的富人不可能注意到两边墙角坐着的乞丐，并施舍给他们一些小钱，但他们能为同时利益很多人的事业做出贡献。而那些走在街上、不具备这种资源的小人物会做别的事。”
闻听此言，坐在同一张长凳上的另一人立刻以更高的嗓门说：“尽管如此，但富人不应把自己仁爱的慷慨和美德看得比一个穷人给予另一个穷人的少量施舍还高。我们都知道，人人都是根据自己的身份来做事的，无论他是国王还是地方法官，是长官还是侍从。就其本身而言，仁爱不是按照人的身份地位，因而按照他的施舍来评估的，而是按照激励仁爱行为的情感深度来评估的。所以，施舍一枚硬币的小人物在仁爱方面可能会大过给予或赠送大笔钱财的大人物。这也符合这段经文：
耶稣抬头观看，见财主把捐项投在库里，又见一个穷寡妇投了两个小钱，就说：“我实在告诉你们，这穷寡妇所投的比众人还多。”（路加福音21:1－3）
之后，有人从左边第四张长凳起身发言：“我的观点是：仁爱就是捐建教会，善待牧师。我凭以下事实支持这个观点：凡这样做的人都会思想神圣，并出于自己内心的神圣行事，这会使他的捐赠成圣。仁爱要求这样，因为它本质上是神圣的。教堂里的一切敬拜难道不是神圣的吗？因为主说：
无论在哪里，有两三个人奉我的名聚会，那里就有我在他们中间。（马太福音18:20）
牧师作为祂的仆人履行敬拜的职责。我由此得出以下结论：给予牧师和教会的捐赠远远优于那些被分发给其他人、具有其它目的的捐赠。而且，牧师被赋予祝福的权力，他借此使捐赠成圣。此后，再没什么比看到一个人奉献这么多圣所更让心灵舒展和愉悦的了。”
然后，有人从右边第四张长凳起身说：“我的观点是：仁爱就是昔日基督徒的兄弟情谊；我凭以下事实支持这个观点：凡敬拜真神的教会都始于仁爱，就象昔日的基督教会那样。由于仁爱将心智结合起来，使众多人成为一体，所以该教会成员称他们自己在耶稣基督，他们的神里面是兄弟。由于那时他们被所害怕的野蛮国家包围，所以他们凡物公用，这使他们一同欢喜，同心合意，天天聚会，谈论主神，他们的救主，耶稣基督；他们在午餐和晚餐上讨论仁爱，这就是他们兄弟情谊的来源。但那些时代过后，就开始出现分裂，最后，可憎的阿里乌斯派异端邪说兴起。这个异端使很多人背离了主之人身的神性观念，仁爱过时了，兄弟情谊也四分五裂了。事实上，所有真正敬拜主并遵守祂命令的都是弟兄（马太福音23:8），而且是灵里的弟兄。由于如今没人知道人在灵里的样子，所以人们没必要称兄道弟。基于唯信的兄弟情谊，尤其基于信其它神，而非主神救主的兄弟情谊并非兄弟情谊，因为那信中没有仁爱，而构成兄弟情谊的，正是仁爱。所以，我的结论是：昔日基督徒的兄弟情谊是仁爱。但过去是，现在则不是，不过，我预言它会回来。当他说这番话的时候，一道火焰色的光透过东边的窗户照进来，映红了他的脸颊。会众看到这一幕都惊讶不已。
最后，有人从左边第五张长凳起身，请求允许为最后一位发言者的讲话作一个补充。经准许后，他说：“我的观点是：仁爱就是要宽恕每个人的过错。我是从人们领取圣餐时的习惯用语得出这一观点的；因为那时有些人会对他们的朋友说：‘请原谅我犯下的过错。’他们认为，这样就达到了仁爱的要求。但我心里说，这仅仅是仁爱的画像，而非其本质的真实形式。因为那些不肯饶恕人的，不追求仁爱的，都会说这种话。这类人并不包括在主亲自所教导的主祷文所提到的那些人之列：‘父啊，饶恕我们的过失，如同我们饶恕别人的过失。’因为过失就象溃疡，若不开刀治愈，就会形成聚集的脓液；这脓液会感染周边部位，象蛇一样四处爬行，所到之处将血液变成脓水。冒犯邻舍的过失也是如此；若不通过悔改和照主诫命生活而被除去，它们仍会存留，并嵌入进去。那些不思悔改，只求神赦免他们的罪之人，就象染上瘟疫的市民，他们来到长官面前说：‘先生，请治好我们。’长官必对他们说：‘我怎么能治好你们？去找医生，对症下药，到药房买药服用，你就痊愈了。’所以，主必对那些祈求罪得赦免而不真正悔改的人说：‘打开圣言，读我在以赛亚书中所说的话：
嗐！犯罪的国民，担着罪孽的百姓，你们举手祷告，我必遮眼不看；就是你们多多地祈祷，我也不听。你们要洗濯、自洁，从我眼前除掉你们的恶行，要止住作恶，学习行善（以赛亚书1:4，15，16，17，18）。’”
演讲结束后，我举手询问，作为外人可不可以发表意见。主持人向会众征求意见，大家一致同意后，我作了如下发言：“我的观点是：仁爱就是出于对正义的爱而在一切行为和职业中凭着判断行事。不过，这爱唯独出于主神救主这一源头。我从坐在左右两边长凳上的人那里听到的所有发言都是众所周知的仁爱实例。但是，正如这次会议的主持人在他的开场白中所说的那样，仁爱的起源是属灵的，但它的流出是属世的；属世的仁爱若内在是属灵的，在天人看来就如同钻石一样透明；但若内在不是属灵的，因而纯粹是属世的，在天人看来则如同类似熟鱼眼目的珍珠。
“我不会去说，你们相继举出的仁爱的着名例子是否是被属灵仁爱所激发的。但我可以说，它们当中的属灵之物必是属灵仁爱的属世形式。其属灵之物在于，这些事都是出于对正义之爱而凭着判断做出的。也就是说，在操练仁爱的过程中，人应清楚地看到他是否出于正义行事，他凭判断看到这一点。因为人有可能通过行善而行恶，通过看似行恶而行善。例如，人若给穷盗匪提供方便去买刀剑，就是通过行善而行恶；尽管盗匪在讨钱时并未告知他讨钱做什么。同样，人若从监狱中救出一个强盗，并指给他去森林的路，心里说：‘他若抢劫不是我的错；我已经搭救了那人。’再举一例，人若喂养懒汉，不逼他去工作，对他说，请到我家卧室里去，躺在床上；干嘛累坏自己呢？这样做的人就是在纵容懒惰。再有，人若把品德败坏的人提拔到高位上，他们就会在位子上胡作非为。谁看不出这类仁爱行为根本不是从对正义的爱连同判断那里发出的？
“另一方面，人有可能通过看似行恶而行善。例如，一名法官将一个坏人无罪释放，因为他痛哭流涕、言辞恳切地乞求法官原谅他，理由是他是其邻舍。但事实上，当这个法官依法处罚这个坏人时，他才是实践了仁爱的行为。因为他这样做就会避免此人进一步作恶，成为社会的害虫，而社会则是更高程度的邻舍，与此同时，他还预防了不公正判决的丑闻。谁不知道主人严惩做错事的仆人是为了仆人好，父母严惩做错事的子女是为了子女好？地狱里的人也一样，他们全都喜欢作恶。他们被关在监狱中，一旦作恶，就会受到惩罚，主为了纠正他们而准许惩罚。这是因为主是正义本身，凡祂所做的，都是出于判断本身做的。
“由此清楚看出，就象刚才所说，为何属灵的仁爱是出于对正义之爱而凭着判断行出的，并且这爱唯独出于主神救主这一源头。这是因为一切仁之善皆来自主，因为祂说：
在我里面的，就多结果子，因为离了我，你们就不能做什么。（约翰福音15:5）
还有：
祂有天上地上一切的权柄。（马太福音28:18）
一切对正义之爱连同判断唯独出于天堂之神这一源头，祂是正义本身，是人类一切判断力的源头（耶利米书23:5；33:15）。
“由此可得出以下结论：坐在两边长凳上的人所作的有关仁爱的全部发言，即：仁爱是信仰所激发的道德；仁爱是怜悯所激发的虔诚；仁爱就是向善人和恶人行善；仁爱就是以各种方式为亲友服务；仁爱就是扶贫济困；仁爱就是建造收容所、医院、孤儿院和招待所，资助他们；仁爱就是捐建教会，善待牧师；仁爱就是昔日基督徒的兄弟情谊；仁爱就是要宽恕每个人的过错；当所有这些是出于对正义的爱而凭着判断做出的时，它们就是仁爱的杰出例证。否则，它们就不是仁爱，只不过像是与源泉断开的小溪，或从树上折断的枝子；因为真正的仁爱就是信主，在一切工作和职业中公平公正地行事。所以，凡通过主热爱正义，并凭判断实践它的，就是仁爱的形像和样式。”
这番话讲完之后，现场缄默无声，就是那些通过内在人看到并承认某事的确如此，然而尚未在外在人中做到之人所保持的那种缄默；我能从他们的脸上发觉这一点。但就在这时，我突然从他们的视线中消失了，因为我从灵里再度进入肉体。属世人由于披着一具肉体，故不为属灵人，即精灵或天人所见，而他们也不为属世人所见。
459. 接下來講述幾個本人的經歷:
第一個經歷:
我看見遠處有五座禮堂, 被不同的光芒圍繞著。第一座火焰色, 第二座黃色, 第三座亮白色, 第四座白晝與黃昏之間, 第五座幾乎看不見(坐落在傍晚的陰影之中)。
馬路上, 我見到一些人騎馬, 一些坐馬車, 有些人步行。其中一些人正跑步急匆匆趕路, 這些人一頭紮進第一間禮堂, 就是被火焰色光芒圍繞的那一座。看到這些, 我心被吸引很想知道進去聽聽他們在討論什麼。於是我迅速整理一下, 便加入到匆匆奔向禮堂的人流之中, 和他們一同進去。
有很多人在那裡聚集, 有些人往左走, 有些人往右走, 找到座位便坐下來, 座位環繞著牆排列。我看見前方有個低下去的平臺, 有個主持人坐在上面, 手裡握著根杖, 頭上戴著頂帽子, 衣裳帶著些禮堂的火焰色光芒。
[2]當人聚集完畢, 他提高嗓門說:"弟兄們, 今天討論的主題是:'什麼是義？'你們應當都知道, 就本質而言, 義是屬靈的, 而它的運用, 則是屬世的。"
坐在第一排左邊(這裡坐著智慧上有聲望之人)座位上有個人立馬站起來, 說:"我的意見:義就是信所激發的美德。"他用以下內容來支援他的觀點:"誰不知道, 義跟從信, 正如女僕跟從她的女主人呢？每個人知道, 有信之人會自發地活出律法, 因而活出義的生活。他甚至沒有察覺到自己在照著律法與義的要求而生活; 因為倘若他知道這些才去做, 同時還想著以此獲取拯救, 那麼他將會以自私自利來玷污他的聖潔之信, 並削弱它的效力。"
他說:"這不符合我們的教義嗎？"他看看坐在旁邊的人們, 其中一些是牧師, 他們點頭贊同。[3]"然而, 這自發的義, 除了是美德, 也就是我們從孩童時所受教當作的, 還會是什麼呢？因此, 本質上是屬世的, 但是當信流入其中時, 就變成屬靈的。看人們的道德生活, 誰能看得出其中有信無信？每個人都過著道德的生活, 但是唯有將信注入到人裡面並在此封印的上帝才知道並說出分別之處。因此, 我主張義就是信所激發的美德(也就是信注入在美德之中)。這種源自信的美德對拯救有內在地成效, 其它任何美德都於拯救無效, 因為它們的目標在於求功績。因此, 將義與信混合是徒勞的, 也就是將義與信從內在聯結, 而不是從外部粘上。混合與聯結義與信, 就如同把站在車後的侍從帶進馬車與主教同坐, 就像把看門的帶進餐廳與主人同桌而坐。"
[4]接著, 坐在第一排右邊的某個人站起來說:"我的主張:義就是與同情相結合的虔誠。以下的觀點支持我的主張:除了源自謙卑之心的虔誠, 沒什麼能取悅上帝。虔誠持續地祈求上帝賜予信與義。主說:'祈求, 就給你們'(馬太福音7:7)。因此, 信與義都包含在賜給我們的事物中。
"我之所以說慈就是與同情相結合的虔誠, 是因為所有真正的虔誠都會感覺憐憫。虔誠驅使一個人的心歎息, 這不就是憐憫嗎？無可否認, 當開口禱告時, 這樣的感覺會過去, 不過在再次禱告時還會返回。當再次返回時, 就有虔誠於其中, 因此虔誠在義之中。
"我們的牧師們將一切有益於得救的事情歸因於信, 完全與義無關。這樣, 除了以虔誠熱烈的禱告來祈求信與義, 我們還能做什麼呢？
"當我讀聖言時, 禁不住看到信與義是得救的兩個途徑; 但是, 當我向教會牧者請教時, 得到的回答是:信是唯一的途徑, 義不起作用。於是, 就像見到自己在海中一艘船上, 在兩塊露岩之間飄搖著。我擔心船被撞爛, 便爬上救生艇劃離開。我的救生艇便是虔誠, 順便說一句, 虔誠在一切困境中都是有用的。"
[5]在這人之後, 第二排座位右邊有個人起來說:"我的意見:義就是向所有人行善, 既向正直人, 且向不正直人。我支持此觀點的理由如下:義是內心的良善。一顆善心對所有人都有善意, 對正直人與不正直人, 一視同仁。主也說過, 我們甚至要向仇敵行善。倘若你對某人的義有所保留, 你的一部分義豈不是成了非義？你不就成了缺了一條腿的人, 靠單腳跳動行走？不正直人與正直人一樣是人, 從義的角度來看, 人就是人。如果某人不正直, 讓我們能怎麼區別呢？
"義如同太陽的溫暖, 帶給動物生命,不論它們的野蠻與溫順。它一視同仁地對待狼與羊。不管是好樹壞樹, 同等地讓它們生長; 平等地對待荊棘與葡萄樹。"
說到這裡, 他拿起一顆新鮮的葡萄, 說:"義的表現就像這葡萄, 掰開它, 裡面的東西就丟失了。"於是他掰開葡萄, 裡面所包的果肉全掉出來了。
[6]這段談話之後, 有人從第二排的左邊位置站起來說:"我的主張:義就是以各種方式來照顧親屬和朋友。支持此觀點的理由如下:誰都知道, 義從自己開始, 每個人都是自己的鄰舍。因此, 義從自己開始, 接親密的程度逐步增長:先是我們的兄弟姐妹, 然後是其它家庭成員與親戚。於是, 義的逐步發展有內在的限定。越是離此限定疏遠的人對我們來說越是外人, 不被我們內心接收, 因此與我們的內在人相對疏遠。兄弟姐妹及有血緣關係的親戚與我們自然地連在一起, 朋友則是照著熟悉度與我們彼此相連, 於是親屬與朋友便成了我們的鄰舍。義, 先從內在,再從外在將我們與人相連。那些與我們沒有從內在相連的人們, 頂多稱為相識。
"無疑, 所有的鳥類都認得它們的家庭成員, 不是通過羽毛, 而是通過叫聲。當它們靠近時, 能通過身體散發的氣息來辨認。在鳥類中, 這樣同族相聚所具備先天的感覺被稱為"本能"。對人而言, 當針對某人的家庭與自己人時, 也有同樣的感覺。
"除了血緣, 還有什麼導致相融呢？人的思想或靈能感覺出血緣關係, 仿佛是聞出來的。義的本質在於這樣的親屬感情以及它引發的同情心。而另一方面, 引起反感的不相融就像沒有血緣關係, 因而缺乏義。
"熟悉度也導致相融, 因而得出, 義也是對朋友的行善。
"倘若我們在航海時停靠某個碼頭, 被告知這裡是異國他鄉, 聽不懂這裡的語言, 不懂得居民的風俗, 便覺得自己與當地人不相融, 也無法快樂地去愛當地人。但是, 如果被告知這裡是自己的祖國, 熟悉當地居民的語言和風俗, 會覺得如同在家, 於是有源自愛的快樂感覺, 也就是義的歡樂。"
[7]然後, 第三排座位靠右邊的人群中有人站起來高聲說:"我的意見是:義是對窮人的救濟和幫助有難之人。毫無疑問這就是義的定義, 因為這是聖言上的教導, 聖言所規定的不容反駁。
"捐贈給富貴之人毫無意義, 其中沒有半點義, 而是意圖回報。在這樣的行為中, 沒有真正愛鄰舍的情感, 而只是被地上接受的假情感, 在天國不被接受。因此窮苦人與有難之人需要被援助, 因為圖回報的想法在此無法產生。
"在我居住的城鎮, 我知道哪些人正直哪些人不道德。我觀察到正直人見到街上有窮人時, 會停下來給予救濟; 而不道德之人卻視而不見,充耳不聞。誰都看得出正直人有義, 不道德之人無義。
"一個人救濟窮人與幫助有難之人, 就像一個牧人領著饑渴羊群去吃草飲水。而只給富足有錢人, 就像某人只招待精英份子, 只將吃的喝的硬塞給早已充足之人。"
[8]在那之後, 第三排左邊站起一個人, 他說:"依我看來, 義就是捐款建濟貧院,醫院和孤兒院等, 以及捐款支持它們。我支持此觀點如下:這樣的仁慈與援助行為是公開的, 遠勝過對個人的幫助。結果, 義變得更豐富, 更加充滿良善, 因為其中的善行眾多, 照著聖言的應許, 所得的獎賞也更大。正如人耕種播種, 便得收穫。這不是更大程度地救濟窮人和幫助有難之人嗎？誰不想從世上因此得榮譽, 得到我們所幫之人心存感激而謙恭的讚美呢？不就是這些激勵我們的心, 這樣的情感不就是義嗎？
"富人乘車而不是步行在街上, 沒注意到牆邊坐著的乞討者, 沒法施捨錢幣給他們。但是他們能捐款修建設施, 同時利益眾人。而那些走在街上,沒有如此財力的常人, 則做另外的事情。
[9]當聽到這些話, 在同一排的另一人突然大聲壓倒剛才說話之人:"不要將富人之義的慷慨評價得高過一個窮人給另一個窮人的小額捐贈。我們知道每個人照自己的身份來做事, 國王照國王的身份, 法官照法官的, 官員照官員的, 侍從照侍從的。對義從本質上的評價不應當取決於人的地位和所贈之物, 而在於引向義舉之情感的完全程度。一個賣苦力的捐一個小錢可能比一名高官捐一堆錢在義方面更完全。這也與以下經文相符:'耶穌抬頭觀看, 見財主把捐項投在庫裡; 又見一個窮寡婦, 投了兩個小錢; 就說:"我實在告訴你們, 這窮寡婦所投的比眾人還多"'(路加福音21:1-3)。"
[10]之後, 有人坐第四排靠左邊位置上站起來說:"我的主張:義就是捐資建禮拜堂, 並且供養其中的祭司。支持的觀點如下:一個這樣做的人在思想中有神聖的目標, 此目標驅使他的行為; 此外還使他的捐贈神聖化。義要求如此, 因為它的本質是神聖的。在教堂的所有敬拜都是神聖的, 因為主說:'無論在哪裡, 有兩三個人奉我的名聚會, 那裡就有我在他們中間'(馬太福音18:20)。祭司作為祂的僕人, 為祂執行牧養的職份。因此, 我由此得出結論:對祭司和教會的捐贈遠勝過拿錢給其它人與為其它事。此外, 祭司的工作是受祝福的, 這意味著捐贈也被聖化了。"
[11]第四排右邊有個人站起來, 說:"依我看來, 義就是初期基督徒的手足情誼。支持理由如下:每一個敬拜真上帝的教會都是從義開始, 正如初期基督徒教會所做的。因為義將人們的思想統一, 使眾人同心合意, 初期的基督徒稱彼此為弟兄, 在耶穌基督他們上帝裡的家人。他們當時被殘暴的民族包圍, 令他們擔擾, 於是將財產公用。這樣, 他們同心合意地歡喜相聚, 在聚會中天天談論主上帝他們的拯救者耶穌基督, 在午餐晚飯上討論義, 這就是他們手足情誼的來源。
"但是在那以後, 開始發生分裂, 直至出現可憎的亞流主義異端, 令到許多人廢除了主所取之人為神性的概念, 義也不再流行, 弟兄情誼崩潰。
"事實上, 所有真正敬拜主並遵守祂命令的都是弟兄(馬太福音23:8), 是靈裡的弟兄。因為如今沒有人認識自己靈裡的情形如何, 也就沒有必要稱其他人為弟兄。
"以唯信稱義為基礎的弟兄情誼並不是真的, 敬奉除了主上帝拯救者以外的任何上帝, 這樣的弟兄情誼更加不真實。導致弟兄情誼的義, 並不屬於上述之信的範疇。因此, 我推斷出, 義就是初期基督徒的手足情誼。曾經如此, 但現已不再; 不過, 我預言這將會重演。"
當他說到這裡, 有火焰色的光芒從東邊窗戶顯現, 映在他的臉頰上。會眾看到這樣, 甚是驚訝。
[12]最後, 第五排靠左座位中有一位請求對最後發言人的談話作一些補充。當獲准後, 他開口說:"我的意見是, 義就是寬恕每個人的過錯。這樣的主張來自於人們參加聖餐時的習慣對話; 在那時, 一些人對他們的朋友說:'請寬恕我所犯的過錯, '認為這樣能滿足義的要求。不過我認為這只是義的外表而已, 而非其本質的真正形式。因為這些話同樣出自那些不寬恕之人, 以及那些不追求義的人; 這樣的人並不包括在主自己所教導的禱告詞中所提到的人之列:'父啊, 免我們的罪, 因為我們也赦免凡虧欠我們的人'。
"過錯如同潰瘍, 如果不切開放膿治療, 就會積膿並感染毗鄰區域, 像蛇毒那樣四周蔓延, 將各處的血液變成膿。這就像對鄰舍所犯之過錯, 如果不是藉著懺悔和遵照主誡命去生活, 它們會苟延殘留並嵌入深紮。
"有些人不思悔改, 只是向祈求上帝饒恕他們的罪, 就像有市民染上傳染病, 便跑到市長那裡, 說:'先生, 請治癒我們吧。'市長自然會告訴他們:'你們什麼意思？治癒你們？去醫生那裡, 看看開什麼藥方, 再按藥方買藥, 用了藥, 就能治癒。'因此, 主將會對那些向祂祈求恕罪,而不真心悔改之人說:'打開聖言, 讀一讀我在『以賽亞書』中所說的:嗐！犯罪的國民, 擔著罪孽的百姓, 你們舉手禱告, 我必遮眼不看; 就是你們多多地祈禱, 我也不聽。你們要洗濯,自潔, 從我眼前除掉你們的惡行, 要止住作惡, 學習行善(以賽亞書1:4, Isaiah 1:15-16-18)"。
[13]當聽完這些談話後, 我舉手詢問, 作為外人可不可以發表意見。主持人向會眾徵求意見, 得到允許後, 我便說:"我的意見是:義就是在一切事上,所有工作中都當秉承基於對公義之愛的判定——此愛唯有源自主上帝拯救者。我之前聽到的左右兩邊座位上發言人所說的定義都是大家熟知的例子。不過, 正如這次聚會的主持在開場中所說的, 就本源而言, 義是屬靈的; 從義而來的應用, 則是屬世的。屬世之義, 倘若其內在屬靈, 在天人眼中便是透明的, 如同鑽石。然而, 如果內在並非屬靈, 卻完全屬世, 在天人看來便是乳白色的, 就像水煮魚的眼睛。
[14]"不過, 你們之前一個接一個列舉的,眾所周知的例子, 我說不上它們是否受屬靈之義的啟發。然而, 有一件事我能說的:這些義的例子應該包含屬靈的事物; 假如它們是屬靈之義的屬世表現形式, 我還能陳述出這些屬靈的事物應當如何。
"如果基於對公義之愛的判定去行事, 那麼此行為就是屬靈的。也就是, 檢驗一下是不是以公義為基礎去行, 我們利用自己的判斷來看此事。
"一個人可能通過行善而做了傷害之事, 也可能通過做一些看起來傷害之事而行了善。舉個例子, 向一個貧困的強盜提供錢財買刀, 儘管他在請求幫助時聲稱所得錢財不會用於這方面, 這就是藉著行善而做了傷害之事。或者, 如果有人幫助這個強盜越獄, 還為他指路逃向森林, 然後自言自語:'他要是打劫路人就不是我的錯了, 我只是幫助了一個人而已。'
"再舉另外一個例子:如果某人供養一個懶漢, 還關照他免受苦力之工, 並說:'呆在我家這間房吧, 在床上躺著, 為何要折磨自己呢？'任何人這樣做都是在縱容懶惰。類似地, 任何人如果將不正直的朋友與親屬提升到工作中的高位, 在此位置上他們會著手發起各樣的傷害之事。有誰看不出來, 這些義的行為並非由任何對公義的熱愛所激發？
[15]"另一方面, 一個人可通過做一些看起來不好的行為來行善事。例如, 一名法官宣佈釋放一名罪犯, 因為這名罪犯的痛哭, 傾吐虔誠的話語, 祈求得到寬恕, 並因為他是法官的鄰居。然而, 這名法官照著法律規定對此罪犯執行處罰才是義舉, 只有這樣才能阻止罪犯進一步犯罪危害社群(社群是更高層次的鄰舍), 也防止因法官放走罪犯而引起公憤。
"因為僕人作惡而被主人懲罰, 僕人得益; 因兒子作惡而受父親懲罰, 兒子得益。
"對那些在地獄中的人們也是如此, 當中的所有人都喜歡作惡。當他們作惡時, 將他們鎖在監獄裡接受懲罰, 對他們是好事。主許可這樣的懲罰, 是為了改造他們。會發生這些, 是因為主是公義自身, 以完美的判斷力來行祂所行之事。
[16]"由這些事實, 你可清楚看出, 為何我之前說:屬靈之義來自於對公義之熱愛, 藉此運用我們的判斷力。
"這樣的愛唯獨從主上帝拯救者而來, 因為一切與義相關的良善來自於主。祂說:'在我裡面的, 就多結果子, 因為離了我, 你們就不能做什麼'(約翰福音15:5); 並且, 祂有天上地上一切的權柄(馬太福音28:18)。一切對公義之愛以及判斷力的運用, 唯獨來自天國的上帝, 祂是公義本身, 是一切判斷能力的源頭(耶利米書23:5; 33:15)。
[17]"總而言之, 從右到左座位上各人所講的一切關於義的內容:信所激發的美德; 與同情相結合的虔誠; 向所有人行善, 既向正直人, 且向不正直人; 以各種方式來照顧某人的親屬和朋友; 對窮人的救濟和幫助有難之人; 捐款建濟貧院,醫院和孤兒院等, 以及捐款支持它們; 捐助建禮拜堂, 並且利益其中的祭司; 初期基督徒的手足情誼; 寬恕每個人的過錯。只要基於愛公義並加以判斷, 這些都是義的傑出例證。然而它們並非義, 只不過像從一條河分離出來的流水, 或者從一棵樹扯下的樹枝。真正的義在於信主, 並於一切工作與角色中行事公平正直。人若從主接受公義之愛, 並以判斷力來行出公義, 這就是義的形像與樣式了。"
[18]我講完之後, 一片寂靜, 就像人們通過內在人看到並確認什麼事情, 而外在人還未看見; 我能從他們的面部觀察到這一點。
不過, 我突然被帶離他們的視線, 因為我從靈裡重回到肉身中。被肉身所包的屬世之人, 對任何屬靈之人(也就是靈或天人)都不可見。
459. To these points I will add these memorable occurrences.
The first memorable occurrence. From far away I saw five halls. They were surrounded with different kinds of light. The first hall was surrounded with a fiery light, the second with a yellow light, the third with a bright white light, the fourth with a light halfway between daylight and twilight. The fifth hall was scarcely visible, because it was standing in the shadow of evening.
On the roads I saw some people on horseback, some in carriages, some walking, and some running and hurrying. The people in a hurry were headed for the first hall, the one surrounded in fiery light. Upon my seeing all this, a longing to go there and hear what they were discussing took hold of me and urged me in that direction. I quickly got ready and joined the people hurrying to the first hall. I went in with them.
Just picture the huge crowd inside. Some of them were heading to the right and some to the left to sit on seats arranged along the walls. Near the front I saw a low platform. The man who was the chairperson for the event was standing on it with a staff in his hand, a hat on his head, and a coat that was dyed the color of the hall's fiery light.
[2] After people had gathered, he lifted up his voice and said, "Friends, today we are discussing what goodwill is. As each of you may know, goodwill is spiritual in essence and earthly in practice. "
Immediately someone in the first row on the left side (the row where people with a reputation for being wise were seated) stood up and began to speak.
He said, "My opinion is this. Goodwill is morality inspired by faith. "
He supported his opinion in the following way: "Surely everyone knows that goodwill follows faith the way a female attendant follows her lady. Everyone knows that people who have faith are so spontaneously living the law, and therefore a life of goodwill, that they don't realize that the law and a life of goodwill are what they are living. If they realized this and then did it and were thinking they would be saved as a result, they would pollute the sacred faith with their selfishness and cripple its effectiveness. "
He said, "Doesn't this follow our dogma?" and looked at the people sitting at the sides, some of whom were clergy. They nodded.
[3] "But is spontaneous goodwill," he continued, "anything other than the morality into which everyone is initiated from early childhood? This morality is intrinsically earthly, but it becomes spiritual when faith is the inspiration for it. Who else but God can tell from people's moral life whether they have faith or not - given that everyone lives morally? God alone, who infuses faith into us and seals it there, is able to recognize and tell the difference. Therefore I submit that goodwill is morality inspired by faith. Morality that comes from our faith is intrinsically effective for our salvation. Every other type of morality does not bring us salvation, because we practice it in order to earn merit. Therefore people who mix goodwill and faith all find themselves without lamp oil - - that is, people who connect goodwill and faith inwardly rather than attaching them together outwardly. Mixing and connecting goodwill and faith would be like a servant standing by the back seat of a carriage in order to get in beside a church leader. It would be like bringing a doorkeeper into the dining room to sit at the table next to a powerful, influential person. "
[4] Then someone from the first row on the right stood up and said, "My opinion is that goodwill is religious devotion combined with compassion. I support this opinion as follows: Nothing can appease God more than religious devotion from a humble heart. Religious devotion constantly asks God to give us faith and goodwill. The Lord says, 'Ask and it will be given to you' (Matthew 7:7). Therefore what we are given has both faith and goodwill in it.
"I say that goodwill is religious devotion combined with compassion, because all true religious devotion feels compassion. Religious devotion moves our heart to the point of groaning; and what is that groaning but compassion? The feeling does indeed pass after we are done praying, but it nevertheless returns when we pray again. And when it returns there is a religious quality to it, showing that we have goodwill.
"ow, anything that advances our salvation our priests attribute solely to faith and not to goodwill. What is left for us then except to ask for both faith and goodwill with religious devotion and fervent prayer?
"When I read the Word, all I could see was that faith and goodwill are the two means of being saved; but when I consulted the ministers in the church, I heard that faith is the only means and goodwill is nothing. Then I saw myself as being at sea on a ship that was being tossed between two rocky outcroppings. Since I was afraid that the ship would be smashed, I climbed off into a rowboat and set forth. My rowboat is religious devotion - which, by the way, avails in every difficulty. "
[5] After that person, someone from the second row on the right stood up and said, "My opinion is that goodwill is doing good to everyone, whether honest or dishonest. I support this opinion as follows: Goodwill is goodness of heart. A good heart has good intentions toward all, both the honest and the dishonest. The Lord said that we are to do good even to our enemies. So if you withhold your goodwill from someone, doesn't that part of your goodwill become no goodwill? Aren't you then like a person hopping along on one leg because the other leg has been amputated? A dishonest person is just as much of a person as an honest one is. From the perspective of goodwill, people are people. If someone is dishonest, what difference does that make to me?
"Goodwill is like the warmth of the sun. It gives life to animals both wild and tame. It treats wolves and sheep alike. It makes trees grow whether they are harmful or beneficial. It treats thorn bushes the same as grapevines. "
At that point the speaker picked up a grape and said, "Goodwill is like this grape. Split it and what's inside will fall out. " He split the grape and its contents fell out.
[6] After that statement someone from the second row on the left stood up and said, "My opinion is that goodwill is doing all you can for your relatives and friends. I support this opinion as follows: Surely everyone knows that goodwill begins from ourselves. We are each neighbor to ourselves. Our goodwill then moves outward from ourselves to the people closest to us - first our brothers and sisters, and then our other family members and relatives. Goodwill's progression has built-in limits then. People who are more remote than this are foreign to us. Deep inside ourselves, we don't recognize foreigners. They are alien to our inner selves. Siblings and blood relatives, however, are connected to us by nature. Friends are connected to us by familiarity, which is a second nature; therefore these too become our neighbor. Goodwill connects us to people on the inside and then on the outside. People who are not connected to us on the inside should be called only acquaintances of ours.
"All birds recognize their family members. They use sound rather than plumage to tell. At close range they also tell by the living aura emanating from the bodies of their family members. In birds this innate love and sense of connection is called an instinct. But we have the same thing. In relation to our loved ones this is truly an instinct of human nature.
"Does anything make for compatibility except blood? The human mind or spirit senses a blood relationship as if it could smell it. In this compatibility, and the harmonious feeling it generates, lies the essence of goodwill. On the other hand, incompatibility that causes antipathy is like having no blood relationship and therefore no goodwill.
"And because familiarity is a second nature and it too produces compatibility, it follows that goodwill is also doing good to our friends.
"If we have been at sea and then we dock at some port and hear that we have arrived in a foreign land whose language and customs we do not know, we feel out of tune with ourselves and have no enjoyable feeling of love for the local people. But if we hear that it is our own country, with a language and customs we know, we feel in tune with ourselves and have an enjoyable feeling of love, which is also the enjoyable feeling of goodwill. "
[7] Then someone from the third row on the right stood up and said in a loud voice, "My opinion is that goodwill is giving donations to the poor and helping the needy. This is definitely goodwill, because the divine Word teaches that it is. What the Word declares allows for no contradiction.
"It is a pointless display to make donations to the rich and wealthy. There is no goodwill in it; instead the purpose is to be paid back. In it no genuine feeling of love for our neighbor is possible; it is an illegitimate feeling that may work on earth but does not work in heaven. Therefore poverty and need are to be the focus of our donations, because then the idea of a personal payback does not arise.
"In the city where I live, I know who the honorable and the dishonorable people are. I have observed that all the honorable people, when they notice a poor person in the street, stop and make a donation. All the dishonorable people, on the other hand, when they see a poor person off to the side, keep walking as if they were blind to the poor person and deaf to his or her voice. Everyone knows that the honorable have goodwill but the dishonorable do not.
"Someone who gives to the poor and helps the needy is like a shepherd who leads starving, thirsty sheep to something they can eat and drink. Someone who gives only to the rich and well-off is like someone who entertains the elite and presses food and wine on those who have had far too much already. "
[8] After that, someone from the third row on the left stood up and said, "In my opinion, goodwill is building hospices, hospitals, orphanages, and hostels, and maintaining them with donations. I support my opinion as follows: These forms of benefit and aid are public. They are leagues beyond private giving. In this case, goodwill becomes richer and more packed with an abundance of good things, and the reward we hope for on the basis of promises in the Word becomes enlarged - as we prepare and sow the field, so we reap. Isn't this a way of giving to the poor and helping the needy on a large scale? Who would not want glory from the world as a result, and also praises in the humble voices of the grateful people we have helped? Doesn't this lift our heart to its peak, and with it our feeling called goodwill?
"Rich people who ride instead of walking through the streets have no opportunity to turn their eyes toward the people sitting against the walls at the curbs and to hand them coins. Instead they make donations to places like these, which help many at once. Lesser people, however, who walk the streets and don't have these kinds of resources, do something else. "
[9] Upon hearing this, someone from the same row suddenly drowned out this person's voice with an even louder tone and said, "Nevertheless, rich people shouldn't value the generosity and excellence of their goodwill more than a pittance that one poor person gives another, because we know that all who perform any action do so according to their role in society. A monarch does something worthy of a monarch, a commander something worthy of a commander, an officer something worthy of an officer, and an attendant something worthy of an attendant. Goodwill is not essentially measured by the excellence of one's role or of the gift itself, but by the fullness of feeling that led to it. Therefore a manual laborer who gives a single coin can be making a donation with more abundant goodwill than a ranking official who gives or wills an extensive collection of valuables. This fits the following statement: 'Jesus saw rich people placing their donations in the treasury. He also saw a poor widow throwing in two mites. He said, "Truly I tell you, this poor widow threw in more than all the others"' (Luke 21:1-3). "
[10] Then someone from the fourth row to the left stood up and said, "My opinion is that goodwill is providing church buildings with an endowment and benefiting its ministers. I support this opinion as follows: People who do this have something holy in mind and act on that holiness. They make their donations holy as well. Goodwill demands this because it is intrinsically holy. All the worship that takes place in church buildings is holy, for the Lord says, 'Where two or three are gathered together in my name, I am there in the midst of them' [Matthew 18:20]. As his servants, the priests minister for him. Therefore I conclude that donations to priests and to church buildings count for more than donations to other people and other things. Furthermore, part of the work of the ministry is blessing, which means that the donations are sanctified.
"Afterward nothing makes the mind more elated and cheerful than seeing one's donations in the form of as many sanctuaries. "
[11] Then someone from the fourth row to the right stood up and said this: "My opinion is that goodwill is the ancient Christian family feeling. I support my opinion as follows: Every church that worships the true God begins with goodwill. So did the early Christian church. Because goodwill unifies people's minds and makes one mind out of many, early Christians called each other family, but family in Jesus Christ their God. Since they were surrounded at that point by barbarous nations that they feared, they made a communal life with what they had, which brought them a great and like-minded happiness. They met together every day and talked about the Lord God their Savior Jesus Christ, and over lunch and dinner they talked about goodwill. This led to a family feeling among them.
"After those times, however, schisms began to occur, and then came the unspeakable Arian heresy, which robbed many of the idea that the Lord's human manifestation was divine. That caused goodwill to break down and the family feeling to fade away.
"The truth is that all who worship the Lord in truth and do what he commands are family (Matthew 23:8)family in spirit. Since nowadays people don't recognize what others are like in spirit, there is no reason for them to refer to themselves as a family.
"A family feeling based on faith alone is not real; still less real is a family feeling based on faith in another god besides the Lord God the Savior. The goodwill that causes a family feeling is not part of that faith. Therefore I have concluded that the ancient Christian family feeling was goodwill. It was, but it is no more. Nevertheless, I predict that it is going to return. "
When this last point was made, a fiery light appeared from outside the east window and tinged the speakers cheeks - something the gathering was astounded to see.
[12] Lastly, someone from the fifth row on the left stood up and asked permission to add something to the last speaker's remarks. The group gave permission. The statement was this: "My opinion is that goodwill is forgiving anyone's wrongs. I base my opinion on the usual conversation among people as they approach the Holy Supper. At that moment some people say to their friends, 'Forgive the wrongs I have done,' figuring that this will satisfy goodwill's requirements. But I have thought to myself that this is only the semblance of goodwill, not a real form of its essence. Some who say this are themselves unforgiving people, and some put no effort into the pursuit of goodwill. People like this are not the people mentioned in the prayer the Lord himself taught us: 'Father, forgive us our wrongs, just as we forgive people who wrong us. '
"Wrongs are like wounds. Unless they are opened up and cleansed, pus gathers in them and infects neighboring tissues, creeping outward like a serpent and corrupting the blood on all sides. It is the same with wrongs against our neighbor. If they are not removed by repentance and by living as the Lord commands, they remain and become more deeply entrenched.
"People who merely pray to God to remove their sins but don't do any repentance are like people who live in some city and are infected with a contagious disease. They go to the mayor and say, Master, cure us. Surely the mayor is going to tell them, 'Why do you ask me to cure you? Go to a doctor, find out what medicine to take, get some from the apothecary, and take it. Then you'll be cured. ' If people beg for their sins to be forgiven without doing any actual repentance, the Lord will tell them, 'Open the Word and read what I said in Isaiah: "Woe to a sinful nation, heavy with injustice. As a result, when you stretch out your hands I hide my eyes from you. Even if you increase your praying, I do not hear it. Wash yourselves. Remove the evil of your doings from before my eyes. Stop doing evil. Learn to do good, and then your sins will be removed and forgiven (Isaiah 1:4, 15-18).'"
[13] After these speeches I raised my hand and asked whether I could offer an opinion even though I was a stranger. The chairperson put it to the group. After they agreed I said, "My opinion is that goodwill is to act in all our work, and in every role we have, with judgment based on a love for justice - but only if that love comes solely from the Lord God the Savior. All the definitions I heard from the people in the seats to the right and the left are well-known examples of goodwill. Nevertheless, as the chair of this gathering said at the outset, goodwill is originally spiritual. It is earthly only by derivation. When earthly goodwill is inwardly spiritual, to the angels it looks as clear as a diamond. When earthly goodwill is not inwardly spiritual, however, and is therefore merely earthly, to the angels it looks opalescent, like the eye of a cooked fish.
[14] "It is not up to me to say whether the well-known examples of goodwill that you have just presented one after the other are actions motivated by spiritual goodwill or not. There is one thing I can do, however. These examples of goodwill should contain something spiritual. I can state what that spiritual something must be like if they are to be earthly forms of spiritual goodwill.
"Those actions are spiritual if they are done with judgment based on a love for justice. That is, as we practice goodwill we check to see whether we are acting on the basis of justice. We use our judgment to tell.
"It is possible for us to do harm through our good deeds. It is also possible for us to do good through apparently evil deeds. For example, we do harm through a good deed if we give a needy robber money to buy a sword, even if the robber while begging doesn't say that that is what the money is for; or if we bail the robber out of prison and point the way to the forest, saying to ourselves, 'It is not my fault if the robber steals. I have helped another human being. '
"For another example, if we feed some lazy person and protect him or her from being forced to labor for work, and we say, 'Stay in a room at my house. Lie in bed. Why wear yourself out?' we are encouraging laziness. Likewise if we give dishonest friends and relatives of ours jobs in high places from which they can practice all kinds of malice. Surely anyone can see that these acts of goodwill are not done with any love for justice or with any judgment.
[15] "On the other hand, we can also do good through actions that look bad. Take for example a judge who lets a criminal go because the criminal is crying and pouring out devout words, praying for the judge to grant a pardon because the criminal is the judge's neighbor. The judge would be performing an act of goodwill by imposing the penalty established in the law, because this would stop the criminal from doing any further harm and being a threat to the community; and the community takes precedence as a form of the neighbor. It would also prevent the scandal that might arise if the judge decided to let the criminal go.
"Surely everyone knows that servants benefit if their masters punish them for doing something evil, and children benefit as well when their parents punish them for the same reason.
"Something similar is also good for the people in hell, all of whom love doing evil. It is good for them to be kept locked in prisons and to be punished when they do something evil. The Lord allows this for the sake of their correction. This happens because the Lord is perfect justice and does what he does with perfect judgment.
[16] "From these points you can clearly see why I made the statement I did: we act with spiritual goodwill when we base our actions on a love for justice, and use our judgment.
"The love has to come solely from the Lord God the Savior, because all goodness related to goodwill comes from the Lord. He says, 'Those who live in me and I in them bear much fruit, because without me you cannot do anything' (John 15:5); and that he has all power in heaven and on earth (Matthew 28:18). All love for justice and use of judgment comes from the God of heaven alone, who is justice itself, and who is the source of all our ability to judge (Jeremiah 23:5; 33:15).
[17] "In conclusion, let's review all the definitions of goodwill from the chairs to the left and right - that it is morality combined with faith; religious devotion combined with compassion; doing good to everyone whether honest or dishonest; doing all you can for your relatives and friends; giving donations to the poor and helping the needy; building hospitals and maintaining them with donations; providing church buildings with an endowment and benefiting their ministers; the ancient Christian family feeling; and forgiving anyone's wrongs. These are all outstanding examples of goodwill as long as they are done with a love for justice and with judgment. Otherwise they are not goodwill: they are only streams that have been cut off from a river or branches that have been pulled off a tree, since real goodwill is believing in the Lord and behaving justly and uprightly in all our work and in every role we have. People who receive a love for justice from the Lord and who practice justice with judgment are goodwill in its image and likeness. "
[18] After I said that there was silence, like the silence of people who see something in their inner self and acknowledge the truth of it to some extent, but do not see it yet in their outer self. I noticed this in their faces.
Suddenly, however, I was taken out of their sight because I went back out of the spirit into my physical body. Because our earthly self wears a physical body, it is not visible to any spiritual person, meaning a spirit or an angel, and neither are they visible to it.
459. I will add here the following accounts of experiences, of which this is the first,
I saw at a distance five schools, which were bathed in light of different colours, the first in flame-coloured light, the second in yellow, the third in brilliant white, the fourth in light mid-way between that of midday and that of evening, the fifth hardly visible at all, since it was as if placed in the shades of evening. On the roads I saw some people riding horses, some in carriages, and some on foot. Some of them were running or hurrying, and these were bound for the first school, the one surrounded by flame-coloured light. On seeing them I was seized and driven by a desire to go there and listen to the discussion, So I quickly prepared myself and joined the group which was hurrying to the first school, and I went in together with them. There was a large gathering to be seen there, some moving to the right and some to the left, to sit down on the benches round the walls. In front I saw a low platform, on which stood the person who had the duty of presiding; he had a staff in his hand, a hat on his head, and clothing tinged with the flame-coloured light of the school.
[2] When they were assembled, he raised his voice and said, 'Brethren, to-day's subject for discussion is: "What is charity?" Anyone of you may know that charity in its essence is spiritual, and in its exercise natural.'
At once someone on the first bench to the left, where those who had a reputation for wisdom were seated, got up and began to speak as follows. 'My opinion is that charity is morality with faith breathed into it.' He supported his opinion like this. 'Is there anyone who does not know that charity follows faith, as an attendant does her mistress? And that a person, if he has faith, carries out the law, and so charity, so spontaneously that he is unaware that it is the law and charity which he lives by. For if he did know and so acted, thinking at the same time of obtaining salvation on this account, he would sully his holy faith with his self (proprium) and thus maim its efficacy. Surely this is in accordance with the dogma of people in our country?' Here he looked at those sitting beside him, who included some clergy, and they nodded assent.
[3] 'Yet what is spontaneous charity but morality, something we are all taught from childhood? This is therefore essentially natural, but it becomes spiritual when faith is breathed into it. Can anyone tell by looking at the morality of their lives whether people have faith or not? Everyone lives a moral life, but only God, who puts in and seals faith, knows and can tell the difference. I hold therefore that charity is morality with faith breathed in, and this morality coming from faith is in its inmost productive of salvation; all other is not productive of salvation, because it aims at merit. So it is a waste of effort to mix charity and faith together, at least if they are linked from within and not attached from without. Mixing and linking them would be like putting the footman who stands at the back into the carriage with the bishop, or like bringing the door-keeper into the dining-room to sit at table with the lord.'
[4] Next someone on the first bench to the right got up and said: 'My opinion is that charity is piety with pity breathed into it, and I support this view by the consideration that nothing else but piety coming from humility of heart could propitiate God. Piety prays continually that God may grant faith and charity; and the Lord says:
Ask and it shall be granted you, Matthew 7:7.
And since it is granted, both faith and charity are contained in it. I say that charity is piety with pity breathed into it, because all devout piety is pitying. Piety moves a person's heart to groan, and what is this but pitying? Admittedly this goes once the prayer is said, but it returns when the prayer is repeated, and when it returns piety is in it and so piety is in charity. Our priests ascribe everything conducive to salvation to faith, and nothing to charity; what then remains except piety pityingly praying for both? When I read the Word, I could not help seeing that faith and charity were the two means to salvation; but when I consulted the ministers of the church, I was told that faith was the sole means, and charity was no use. Then it seemed to me as if I was at sea in a ship being tossed about between two reefs; so fearing shipwreck, I climbed into the lifeboat and sailed away. My lifeboat is piety; and what is more, piety is useful for all purposes.'
[5] He was followed by someone from the second bench on the right, who said: 'My opinion is that charity is doing good both to the upright and to the criminal. I support this view like this. What is charity but goodness of heart? A good heart wishes well to all, upright as well as criminal. The Lord said too that we should do kindnesses to our enemies. If therefore you take your charity away from anyone, does not charity then become to that extent non-existent, and thus you become like a man who has lost one leg and walks by hopping on the other? The criminal is just as much a human being as the upright man; charity looks on everyone as human, so if he is a criminal, what has that to do with me? Charity behaves like the heat of the sun, which gives life to both harmful as well as harmless animals, to wolves as much as to sheep. And it makes bad trees grow just as much as good ones, and thorns as much as vines.' On saying this he took in his hand a fresh grape, and said: 'Charity behaves like this grape; cut it open and all that is in it is lost.' Then he cut it open, and its contents were lost.
[6] After this speech someone else got up from the second bench on the left and said: 'My opinion is that charity means looking after one's relatives and friends in every way, and this is how I support it. Is there anyone who does not know that charity begins with oneself? Everyone is one's own neighbour. Charity therefore advances from itself through degrees of nearness, first to brothers and sisters, from them to nearer and more distant relatives, and so the advance of charity is limited by itself. Those outside the group are strangers, and strangers are not inwardly acknowledged, so they are estranged from the internal man. But blood-relations and other relatives are naturally linked to one; and habit, which is second nature, does the same for friends, so that they become the neighbour. Charity joins another person to oneself from within, and so from without. Those who are not joined from within should merely be termed companions.
'Surely all birds recognise their kindred, not by their plumage, but by their call; and when they are close, by the vital sphere spreading from their bodies. This affection for their kin which brings them together is called instinct in the case of birds, but the same affection in the case of human beings, when directed towards one's family and people, is the instinct of truly human nature. What is it that makes us kin but blood? This is what a person's mind, which is also his spirit, feels and, so to speak, scents. The essence of charity consists in this kindred feeling and the sympathy it induces. On the other hand, however, absence of kinship, which also gives rise to antipathy, is as it were the absence of blood and so of charity. Because habit is second nature, and this too makes a sort of kinship, it follows that charity includes doing good to friends. Does not anyone who has been at sea and puts in to a port and is told that it is a foreign country, where he does not recognise the languages and customs of its inhabitants, find himself as it were out of place and feel no pleasure in love towards them? But if he is told that it is his native land, and recognises the languages and customs of the inhabitants, he feels as it were at home, and then he feels pleasure from love, a pleasure which is also that of charity.'
[7] Next someone on the third bench to the right got up, and speaking in a loud voice said: 'My opinion is that charity is giving alms to the poor and helping the needy. There is no doubt that this is charity, because this is what the Divine Word teaches, and its dictates admit no rebuttal. Giving to the rich and those with ample resources is nothing but boastful vanity, devoid of charity but motivated by imagining a reward. In this there can be no real affection of love towards the neighbour, but only a spurious affection which is acceptable on earth, but not in the heavens. It is need and want therefore which call for assistance, since here the idea of reward is excluded. In the city where I live, where I know who are upright and who are wicked, I have observed that on seeing a poor man in the street all the upright stop and give him alms; but the wicked, catching sight of the poor man to one side, go past as if blind to the sight of him, and as if deaf to his voice. Does not everyone know that the upright have charity and the wicked do not? A person who gives to the poor and helps the needy is like a shepherd who leads his hungry and thirsty sheep to pasture and to water; but a person who only gives to the rich and affluent is like a person who worships tin gods, and presses food and drink on those who are suffering from overindulgence.'
[8] Next someone got up from the third bench on the left and said: 'My opinion is that charity is building hospices, hospitals, orphanages and hostels, and supporting them with donations. I support this view by the fact that such acts of kindness and assistance are public, and surpass by miles private acts. Charity as a result becomes richer and more full of goodness, because the good deeds are numerous, and the reward to be hoped for according to the promises contained in the Word becomes larger. For as anyone prepares the ground and sows, so shall he reap. Is not this giving to the poor and helping the needy on a larger scale? Is there anyone who does not by this aim at approval by the world, and at the same time hope for praise and humble, grateful thanks expressed by those who are so supported? Does not this lift up the heart, together with the affection which is called charity, right to its peak? Rich people who do not walk in the streets, but ride, cannot notice the beggars sitting by the walls on either side, and hand out small coins to them; but they make contributions to enterprises which are of advantage to many people at once. Lesser folk, however, who walk in the streets and do not possess such resources, do the other thing.'
[9] On hearing this another on the same bench suddenly shouted him down and said: 'Still the rich ought not to rate the munificence and excellence of their charity higher than the pittance one poor man gives another. For we know that everyone acts in a manner appropriate to his station, the king to his, the judge to his, the officer to his, the courtier to his. Charity regarded in essence does not depend upon the rank of the person and thus on the gift he can confer, but on the depth of affection which motivates the charitable act. Thus the footman who gives a small coin may bestow his gift in fuller charity than the lord who gives or bequeaths a fortune. This too is in accordance with this passage:
Jesus watched the rich throwing their offerings into the treasury, and saw too a poor widow throwing in two pennies. He said, Truly I tell you that this poor widow has contributed more than all the others, Luke 21:1-3.'
[10] After these someone got up from the fourth bench to the left, and spoke. 'My opinion,' he said, 'is that charity is endowing places of worship, and doing kindnesses to their ministers. I support this view by the fact that a person who does so has a holy purpose in mind and that is what motivates his acts; in addition he sanctifies his gifts. Charity demands this, because it is essentially holy. Is not all worship in churches holy? For the Lord says:
Where two or three are gathered together in my name, there I am in their midst. [Matthew 18:20.]
Priests who are His servants conduct that worship. I deduce from this, that gifts which are given to priests and to churches are superior to those which are handed out to other people and for other purposes. Moreover, a minister has been given the authority to bless, by which he sanctifies the gifts. And afterwards nothing so much broadens and cheers the mind as seeing one's offerings as so many sanctuaries.'
[11] Then someone got up from the fourth bench to the right and said: 'My opinion is that charity is the Christian brotherhood of old; and I support that view by the fact that every church which worships the true God begins with charity, as did the Christian church of old. So since charity joins minds, and makes one out of many, they called themselves brethren, in Jesus Christ their God. Since they were then surrounded by barbarous nations who made them afraid, they held their property in common. In this they rejoiced together and with one mind, and at their meetings every day talked about the Lord God their Saviour, Jesus Christ; and at their lunches and dinners they discussed charity, and this was the source of their brotherhood. But after their time, when schisms began to arise, culminating in the heinous Arian heresy, which for many people did away with the idea of the divinity of the Lord's Human, charity went out of fashion and the brotherhood fell apart. It is true that all who in truth worship the Lord and keep His commandments are brothers (Matthew 23:8), but brothers in spirit. Since at the present time no one is recognisable for what he is in the spirit, there is no need for them to call one another brothers. A brotherhood based on faith alone, much less on faith in any other God than the Lord God the Saviour, is no brotherhood, because charity, which makes it a brotherhood, is lacking in that faith. So I deduce that charity was the Christian brotherhood of old, but this in time past, not now. Yet I prophesy that it will come again.' When he said this a flame-coloured light showed through an east window, and tinged his cheeks. The gathering was astonished to see this.
[12] Lastly someone got up from the fifth bench on the left and asked permission to add a contribution to what the last speaker had said. When this was granted, he said: 'My opinion is that charity is forgiving everyone his faults. I got this opinion from the way people are accustomed to speak on going to the Holy Supper; for some then say to their friends, "Forgive me any wrong I have done," thinking that by this they have fulfilled all the requirements of charity. But I thought to myself that this is merely a painted picture of charity, and not the real form of its essence. For this saying is uttered as much by those who do not forgive as by those who make no effort to acquire charity; and such people are not included among those mentioned in the prayer which the Lord Himself taught: "Father, forgive us our faults, just as we forgive those who wrong us." For faults are like ulcers, which, if they are not lanced and healed, form a collection of pus; and this infects the adjacent areas, and creeps around like a snake, turning blood everywhere into pus. It is much the same with faults against the neighbour; unless they are removed by repentance and by living in accordance with the Lord's commandments, they linger and become embedded. Those who without repenting only pray to God to forgive them their sins, are like the citizens of a city smitten with plague, who go to the governor and say, "Sir, heal us." The governor will tell them, "What do you mean, heal you? Go to the physician and find out the remedies, buy them from the chemist, use them, and you will be cured." So the Lord will say [to those] who beg for their sins to be forgiven without really repenting, "Open the Word, and read what I said in Isaiah:
Woe to the nation that sins, weighed down with iniquity. When you spread out your hands, I hide my eyes from you; even though you pray time and again, I do not hear. Wash yourselves, put away the wickedness of your deeds from before my eyes; cease to do evil, learn to do good. And then your sins will be taken away and forgiven, Isaiah 1:4, 15-18."'
[13] When the speeches were over, I held up my hand and asked permission, although I was a stranger, to give my opinion. The presiding officer put this to the meeting, and when it was agreed, I spoke as follows: 'My opinion is that charity is acting in every deed and employment from a love of justice combined with judgment; but from love that has no other source than the Lord God the Saviour. All that I have heard from those sitting on the benches on the right and the left are well-known examples of charity. But as the presiding officer of this gathering said in his introductory remarks, charity is in its origin spiritual, but in what is derived from this it is natural. Natural charity, if inwardly it is spiritual, appears to the sight of angels transparent, like a diamond. But if inwardly it is not spiritual, but purely natural, it appears to the sight of angels pearly, like the eye of a boiled fish.
[14] 'It is not for me to say whether the well-known examples of charity, which you have brought forward one after another, are inspired by spiritual charity or not. But I can say what the spirituality in it must be, for them to be natural expressions of spiritual charity. Their spirituality consists in their being done from a love of justice combined with judgment, that is, in a person looking to see, when he does something charitable, whether he acts from justice; and it is judgment which allows him to see this. For a person can do harm by kindnesses, and do good by things that look like doing harm. For example, harm is done by kindnesses if anyone supplies a hard-up highwayman with the money to buy himself a sword, although in asking he will not say this is his intention. Or if anyone helps him break out of prison and shows him the way to the woods, saying to himself, "It is not my fault that he robs travellers; I helped a fellow human being." To take another example: if someone feeds an idler, and takes care he is not compelled to work, saying, "Come into a room in my house and lie in bed; why tire yourself out?" anyone doing this is fostering idleness, Or again, if anyone promotes relations and friends of bad character to high office, in which they can set on foot many kinds of mischief. Can anyone fail to see that charitable deeds of this sort are not motivated by any love of justice combined with judgment?
[15] 'On the other hand, a person may do a kindness by acts which look like wrong-doing; for instance, a judge who acquits a wrong-doer because he weeps, utters pious expressions and begs to have his offence overlooked, on the grounds that he is his neighbour. Yet the judge in fact acts charitably, when he imposes the sentence prescribed by law, for by so doing he prevents him from doing further wrong and harming the community, which is the neighbour in a superior degree; and he sees to it that such a judgment is not a cause of scandal. Is anyone unaware that it is for their own good that servants are chastised by their masters, and children by their parents, for doing wrong? It is much the same with those in hell, all of whom love to do wrong, being kept shut up in prison and punished when they act wickedly, a punishment permitted by the Lord to reform them. This happens because the Lord is justice itself, and does whatever He does as the result of judgment itself.
[16] 'These facts allow us to see clearly why it is that, as I said before, spiritual charity arises from a love of justice combined with judgment, but from love from no other source than the Lord God the Saviour. The reason is that all the good of charity is from the Lord; for He says:
He who remains in me and I in him brings forth much fruit, because without me you can do nothing, John 15:5.
also:
He has all power in heaven and on earth, Matthew 28:18.
All love of justice combined with judgment has no other origin than the God of heaven, who is justice itself, and the source of all human powers of judgment (Jeremiah 23:5; 33:15).
[17] 'This leads to the conclusion that everything said about charity from the seats to right or left - that it is morality with faith breathed into it, piety with pity breathed into it, doing good to the upright and to the wicked, looking after one's relatives and friends in every way, giving to the poor and helping the needy, building hospitals and supporting them with gifts, endowing places of worship and doing kindnesses to their ministers, that it is the Christian brotherhood of old, or forgiving everyone his faults - all of these are splendid examples of charity, when they are done out of a love of justice combined with judgment. Otherwise they are not charity, but only like watercourses cut off from the spring that feeds them, and like branches torn from a tree. True charity consists in believing in the Lord, and acting fairly and righteously in every deed and employment. Anyone therefore who at the Lord's bidding loves justice and executes it with judgment is an image and likeness of charity.'
[18] This speech was greeted with the sort of silence typically kept by those who are led by the internal man to see and acknowledge that something is so, but do not yet do so in their external man; I could observe this from their faces. But I was then suddenly carried up out of their sight, for from being in the spirit I re-entered my material body. A natural person, being clothed in a material body, is invisible to any spiritual person, that is, any spirit or angel, and so are they to him.
459. To this the following Memorable Relations shall be added. First:
I saw at a distance five gymnasia, each encompassed by a different kind of light; the first by a flame colored light, the second by a yellow light, the third by a white light, the fourth by a light intermediate between that of noon and evening, the fifth was hardly visible, standing as if shrouded by the shades of evening. And on the roads I saw some on horseback, some in carriages, some walking, and some running and hurrying towards the first gymnasium, which was enveloped in the flamy light.
Seeing this, I was seized and impelled by a strong desire to go there and to hear what was under discussion. Therefore I quickly got ready and joined company with those hastening to the first gymnasium, and entered with them; and behold! there was a large assembly, part of which moved off to the right and part to the left, to seat themselves on benches near the walls. Before me I saw a low pulpit, in which stood one who filled the office of president, having a staff in his hand, a cap on his head, and a robe tinted with the flame-colored light of the gymnasium.
[2] When the people had assembled, he spoke aloud and said, "Brethren, you will today discuss the question, What is charity? Each one of you can understand that charity is spiritual in its essence, and natural in its practices."
Immediately one of those on the first bench on the left, on which those who were reputed wise were sitting, arose and beginning to speak, said, "It is my opinion that charity is morality inspired by faith." This he corroborated thus: "Who does not know that charity follows faith, as a waiting-maid follows her mistress, and that the man who has faith obeys the law, and thus practises charity so spontaneously that he is unaware that it is the law and charity according to which he is living? For if he did this knowingly, and at the same time thought of salvation as his end, he would pollute holy faith with his selfhood [proprium] and thus impair its efficacy. Is not this in accordance with the dogma of our church?" And he looked towards those sitting beside him, among whom were some of the regular clergy, and they nodded assent.
[3] "But what," he said, "is spontaneous charity but morality into which everyone is initiated from infancy, and which is therefore in itself natural, but becomes spiritual when inspired by faith? Who, from the moral life of men, can distinguish whether they have faith or not, for every man lives morally? But God alone, who implants and seals faith, recognizes and distinguishes. I therefore assert that charity is morality inspired by faith; and that such morality, owing to the faith in its bosom, is saving, while all other morality brings no salvation, because it claims merit. Thus all those who mix together charity and faith, that is, all who conjoin them inwardly instead of connecting them outwardly, lose their oil; for to mix and join these together would be like putting into the carriage with a primate the servant who stands behind, or like introducing the porter into the dining-hall, and seating him at the table with a nobleman."
[4] After this another rose up from the first bench on the right, and said, "It is my opinion that charity is piety inspired by commiseration. This opinion I corroborate as follows: That nothing has such effect in propitiating God as piety arising from a humble heart; and piety prays unceasingly for God to bestow faith and charity; and the Lord says:
Ask, and it shall be given you (Matthew 7:7);and because both are given, they are both in that piety. I say that charity is piety inspired by commiseration; for all devout piety commiserates, for piety so moves the heart of man that he groans, and what is that but commiseration? This indeed recedes after we have prayed, but it comes back when we pray again; and when it returns there is piety in it, and thus there is piety in charity. Our priests ascribe all things that promote salvation to faith, and nothing to charity. What then remains but piety praying fervently for both? When I have read the Word I have been able to see nothing else than that faith and charity are the two means of salvation. But when I have consulted the ministers of the church I have heard that faith is the only means, and that charity is nothing. And then it has seemed to me that I was on the sea, in a ship that was drifting between two rocks; and when I feared that the ship would be broken to pieces, I betook myself to a boat and sailed away. My boat is piety; and piety, moreover, is profitable for all things."
[5] After him another, from the second bench on the right, arose and said, "It is my opinion that charity is doing good to everyone, virtuous and vicious alike; and this opinion I corroborate as follows: What is charity but goodness of heart? And a good heart wishes good to everyone, to the virtuous and the vicious alike. And the Lord has said, that good ought to be done even to our enemies. Therefore, when you withhold charity from anyone, does not charity on that side become null, and thus like a man who has lost one foot, and goes hopping on the other? A vicious man is a man equally with a virtuous one, and charity regards a man as a man; if he is vicious, what is that to me? It is with charity as with the heat of the sun, which vivifies beasts, both fierce and gentle, wolves as well as sheep, and causes trees to grow, both good and bad, and the thorns as well as the vine." So saying he took in his hand a fresh grape, and said, "It is with charity as it is with this grape; divide it, and all its contents run out." He divided it, and out they ran.
[6] After this speech another from the second bench on the left, arose and said, "It is my opinion that charity is to serve by every means one's relatives and friends, which I corroborate thus: Who does not know that charity begins with oneself, since everyone is neighbor to himself? Therefore charity goes forth from oneself through grades of nearness first to brother and sister, and from these to kinsmen and relatives; and thus the progression of charity is self-limited. Those who are beyond its limits are strangers, and strangers are not interiorly recognized, and thus are as aliens to the internal man. But those related by blood and birth are joined together by nature, and friends by custom, which is a second nature, and these become the neighbor in that way. Charity unites also another to itself from within, and so from without, and those not united from within may be called companions merely. Do not all birds recognize their own kindred, not by their plumage but by the sound they make, and when they are near, by the sphere of life exhaled from their bodies? This affection for kindred and consequent conjunction is called in birds instinct; while the same affection in men, when it is for those nearest to them, is truly an instinct of human nature. What except blood causes homogeneity? This a man's mind, which is also his spirit, feels, and, as it were, smells. In this homogeneity and consequent sympathy the essence of charity consists. But heterogeneity, on the contrary, from which antipathy springs, is, as it were, not blood, and therefore not charity. And as habit is second nature, and this also causes homogeneity, it follows that charity is also doing good to one's friends. When one comes from the sea into some port and finds that it is a foreign country, the language and customs of whose inhabitants he is unacquainted with, is he not, as it were, out of himself, feeling none of the joy of love toward them? But if he finds himself in his own country with whose language and customs he is familiar, he is, as it were, within himself, and then feels a joy arising from love, which is the joy of charity."
[7] Then from the third bench on the right another arose, and speaking with a loud voice, said: "It is my opinion that charity is giving alms to the poor, and assisting the needy. This surely is charity, for the Divine Word so teaches, the statements of which admit of no contradiction. What is giving to the rich and the possessors of abundance but vain glory, in which there is no charity but only a looking for return? And in this there can be no genuine affection of love towards the neighbor, but only spurious affection, which is effective on earth but not in heaven. Therefore want and poverty ought to be relieved, because into this no idea of recompense enters. In the city where I lived, and where I knew who were virtuous and who were not, I observed that all of the virtuous, when they saw a beggar in the street, would stop and give him alms; while the non-virtuous, seeing a beggar beside them, would pass him by as if blind to his presence and deaf to his voice. And who does not know that the virtuous have charity, and the non-virtuous have not? He who gives to the poor and relieves the needy, is like a shepherd who leads hungry and thirsty sheep to pasture and water; while he who gives only to those who are rich and possess abundance, is like one who devotes himself to the prosperous or presses food and drink upon those who are intoxicated."
[8] After him arose another, from the third bench on the left, and said: "It is my opinion that charity is building hospitals, infirmaries, orphans' homes, and asylums, and supporting them by contributions. This I corroborate by the fact that such beneficences and aids are public, and are many leagues beyond private benefactions; consequently charity becomes richer and more replete with good, as the good is multiplied by the number aided, and the reward hoped for from the promises of the Word become more abundant, for as one ploughs and sows, so he reaps. Is not this giving to the poor and relieving the needy in an eminent degree? Does not one thereby secure worldly fame and praises in the humble voice of gratitude from those helped? Does not this exalt the heart, and with it the affection that is called charity, even to the highest point? The rich, who do not walk the streets, but ride, cannot notice and hand pennies to those sitting at the sides of the streets by the wall of the houses; but they make their contributions of such a kind as to serve many at once. But lesser persons who walk the streets and have not stores of wealth, may do otherwise."
[9] Hearing this, another from the same bench quickly drowned the voice of the first with his louder voice, saying: "Let not the rich, however, exalt the munificence and excellence of their charity over the pittance that one poor man gives to another; for we know that everyone in what he does acts according to what is suitable to his person, whether he is a king or a magistrate, a commander or an attendant. For charity, viewed in itself, is not estimated by the excellence of the person, and consequently of the gift, but by the amplitude of the affection that prompts it; so that a menial giving one penny may do so from a larger charity than the great man who gives or bequeaths an immense sum. This is in accordance with these words:
Jesus saw the rich men casting their gifts into the treasury; He saw also a certain poor widow casting in thither two mites and He said, of a truth I say unto you, that this poor widow hath cast in more than they all (Luke 21:1-3).
[10] After these one arose from the fourth bench on the left, and said: "It is my opinion that charity is to endow churches, and to do good to their ministers; which I confirm by this, that he who does so meditates upon what is holy and acts from what is holy in his own mind, and moreover, that this sanctifies his gifts. Charity demands this, because it is in itself holy. Is not all worship in churches holy? For the Lord says,
Where two or three are gathered together in My name, there am I in the midst of them (Matthew 18:20);
and the priests His servants conduct the worship. From this I conclude that the gifts which are bestowed upon ministers and churches are superior to those bestowed upon other persons and for other objects. Moreover, there is given to a minister the power to bless, whereby he also sanctifies those gifts; and after that there is nothing that expands and rejoices the mind more than to look upon one's gifts as so many holy shrines."
[11] Then one from the fourth bench on the right arose and spoke as follows: "It is my opinion that the old Christian brotherhood is charity. This I confirm by the fact that every church that worships the true God begins in charity the same as the early Christian church did. Because charity unites minds and makes one out of many, the members of that church called themselves brethren-but brethren in Jesus Christ their God. But because they were then surrounded by barbarous nations whom they feared, they established a community of property, which enabled them to enjoy themselves together in harmony, and at the same time conversed together daily at their meetings about the Lord God their Savior Jesus Christ, and at their dinners and suppers about charity; hence their brotherhood. But after those times, when schisms began to spring up, and finally the abominable Arian heresy arose, which with many swept away the idea of the Divinity of the Lord's Human, charity decayed and their brotherhood was dissolved. It is true that all who worship the Lord in truth and keep His commandments are brethren (Matthew 23:8), but brethren in spirit; and as it is unknown at this day what any man is in spirit, for men to call each other brethren is of no account. A brotherhood of faith alone, and still less a brotherhood of faith in any other God than the Lord God the Savior, is not a brotherhood, because in that faith there is no charity, which is what makes brotherhood. I therefore conclude that the old Christian brotherhood was charity. But that was, and now is not; yet I prophesy that it will return."
When he had said this, a flame-colored light appeared through the eastern window, and tinged his cheeks, at the sight of which the assembly were amazed.
[12] Finally one arose from the fifth bench on the left, and asked permission to add his contribution to the remarks of the last speaker. When this had been granted, he said, "It is my opinion that charity is to forgive everyone his trespasses. This opinion I have drawn from the customary saying of those who approach the Holy Supper; for some then say to their friends, 'Forgive me what I have done amiss;' thinking that they have thus discharged all the duties of charity. But I have thought in my own mind that this is nothing but a painted picture of charity, not the real form of its essence; for this is said both by those who do not forgive, and by those who make no effort to follow charity; and such are not included in the Prayer which the Lord Himself taught, Father, forgive us our trespasses, as we forgive those who trespass against us. For trespasses are like ulcers, within which, if they are not opened and healed, diseased matter collects, which infects the neighboring parts, and creeping about like a serpent, turns the blood everywhere into such matter. It is the same with trespasses against the neighbor, which, unless removed by repentance and by a life according to the Lord's commandments, remain and devour; while those who, without repentance, merely pray to God to forgive their sins, are like the inhabitants of a city, who, being infected with a contagious disease, go to the chief magistrate and say, Sir, heal us; and he would answer, How can I heal you? Go to a physician, find out what medicines you need, get them for yourselves from an apothecary and take them, and your health will be restored. So the Lord will say to those who pray for the forgiveness of their sins without actual repentance. Open the Word, and read what I have spoken in Isaiah:
Ah, sinful nation, laden with iniquity. When ye spread forth your hands, I hide Mine eyes from you; yea, when ye make many prayers, I do not hear. Wash you, put away the evil of your doings from before Mine eyes cease to do evil; learn to do well, and then shall your sins be removed and forgiven (Isaiah 1:4, 15-18)."
[13] When all this had taken place, I raised my hand, and asked them to permit me, although a stranger, to offer my opinion also. The president proposed this, and consent being given, I spoke as follows: "It is my opinion that charity is to act with judgment from a love of justice in every employment and office, but from a love derived from no other source than the Lord God the Savior. All that I have heard from those sitting upon the benches, both on the right and on the left, are eminent examples of charity; but, as the president of this assembly stated, at first, charity in its origin is spiritual, but in its flowing forth is natural; and natural charity, if it is inwardly spiritual, appears to the angels transparent like a diamond; but if not inwardly spiritual, and therefore purely natural, it appears to the angels like a pearl that resembles the eye of a cooked fish.
[14] "It is not for me to say, whether the eminent examples of charity which you have presented in order, are inspired by spiritual charity or not; but I can say what the spiritual that ought to be in them, must be, that they may be natural forms of spiritual charity. The spiritual itself of these is this, that they be done with judgment from a love of justice; that is, that in the exercise of charity man should see clearly whether he is acting from justice, and this he sees from judgment. For a man may do evil by deeds of beneficence; and by what appear to be evil deeds he may do good. For example: One who gives to a needy robber the means wherewith to buy a sword, by a beneficent act is doing evil; although the robber in begging the money did not tell what he would do with it. So again, if one rescues a robber from prison and shows him the way to a forest, saying to himself, It is not my fault that he commits robbery; I have given succor to the man. Take as another example, one who feeds an idler, and prevents his being compelled to work, saying to him, Go into a chamber in my house, and lie in bed; why should you weary yourself? Such a one favors idleness. Or again, take one who promotes relatives and friends with dishonest inclinations to offices of honor, wherein they can plot many kinds of mischief. Who cannot see that such works of charity do not proceed from any love of justice combined with judgment?
[15] On the other hand, a man may do good through what appear to be evil deeds. Take as an example a judge who acquits an evil-doer because he sheds tears, pours out words of piety, and begs the judge to pardon him because he is his neighbor. But in fact a judge performs a work of charity when he decrees the man's punishment according to the law; for he thus guards against the man's doing further evil and being a pest to society, which is the neighbor in a higher degree, and he prevents also the scandal of an unjust judgment. Who does not know also, that it is good for servants to be chastised by their masters, or children by their parents, when they do wrong? The same is true of those in hell, all of whom are in the love of doing evil. They are kept shut up in prisons, and when they do evil are punished, which the Lord permits for the sake of their amendment. This is so because the Lord is justice itself, and does whatever He does from judgment itself.
[16] From all this it can be seen clearly, why, as just said, spiritual charity is done with judgment from a love of justice, and yet from a love derived from no other source than the Lord God the Savior. This is because all good of charity is from the Lord; for He says,
He that abideth in Me and I in him, the same beareth much fruit; for apart from Me ye can do nothing (John 15:5).
Also that He has all power in heaven and on earth (Matthew 28:18);
and all love of justice with judgment is from no other source than the God of heaven, who is justice itself, and the source of all man's judgment (Jeremiah 23:5; 33:15).
[17] From all this we may conclude that all that has been said about charity from the benches on the right and left, namely, That charity is morality inspired by faith; That it is piety inspired by commiseration; That it is doing good alike to the virtuous and the vicious; That it is to serve by every means one's relatives and friends; That it is giving to the poor and assisting the needy; That it is building infirmaries and supporting them by contributions; That it is endowing churches and doing good to their ministers; That it is the old Christian brotherhood; That it is to forgive everyone his trespasses; all these are eminent examples of charity when they are done with judgment from a love of justice. Otherwise they are not charity, but are merely like brooks separated from their fountains, or like branches torn from their tree; because genuine charity is to believe in the Lord and to act justly and rightly in every employment and office. Therefore he who from the Lord loves justice and practises it with judgment, is charity in its image and likeness."
[18] When this had been said there was silence, such as comes to those who from their internal man, but not as yet in the external, see and acknowledge that something is true. This I perceived from their faces. But I was then suddenly removed out of their sight, returning from the spirit into my material body; for the natural man, because of his being clothed with a material body, is not visible to any spiritual man, that is, to a spirit or angel, nor they to him.
459. MEMORABILIA.
To the above will now be added the following memorabilia. The first experience. I once saw at a distance five lecture halls, each in a different colored light; the first in a flame-colored light, the second in a yellow light, the third in a clear white light, the fourth in a light mid-way between that of noon and evening, and the fifth was just visible, standing as it were in the shade of evening. On the roads I saw some persons on horse-back, some in carriages, and some walking; while others were running in their haste towards the first lecture hall, about which glowed a flame-colored light. When I saw them I was seized with a strong desire to go myself, and hear what was being discussed. So I quickly made ready, joined those who were hastening to the first hall and entered with them. Within there was a great assembly, part of which proceeded to the right and part to the left and took seats on benches stretching to the walls. In front I saw a low pulpit in which stood one who acted as president. He had a staff in his hand, a cap on his head, and a robe tinged with the same flame-colored light as the hall.
[2] When all were assembled he said: "Brethren, let the subject of to-day's discussion be, What is charity? You all may know that charity is spiritual in its essence and natural in its acts." Immediately there rose one from the first row on the left where those sat who were reputed to be wise, and he spoke as follows: "My opinion is that morality inspired by faith is charity;" and he confirmed it in this way: "Every one knows that charity follows faith, as a maid-in-waiting attends her mistress; and that a man who has faith fulfils the law and thus exercises charity so spontaneously that he does not know he is actually expressing the law and charity in his life. If he knew he was doing so, and at the same time entertained thoughts of salvation on that account, he would defile holy faith with his proprium and thus impair its efficacy. Is not this in accordance with our teaching?" Here he looked towards those on each side of him, among whom were some clergymen, and they expressed their assent.
[3] "But what," he continued, "is spontaneous charity but morality, into which every one from his infancy is initiated? It is, therefore, natural in itself, but it becomes spiritual when inspired by faith. As all men live moral lives, no one can discern whether their morality is inspired by faith or not; but God alone, who imparts and seals faith, knows and distinguishes between them. I therefore maintain that charity is morality inspired by faith, and that such morality is saving because of the faith within it, but no other morality is helpful to salvation, because it is merit-seeking. Accordingly, all those who mingle charity and faith, that is, who conjoin them from within, instead of bringing them together from without, lose their labor; for mingling and conjoining them would be like putting into the carriage with a bishop the footman whose place is to stand behind, or like conducting the door-keeper into the dining-room to sit at table with the noble-man."
[4] After this there rose one from the first row to the right, and he spoke as follows: "My opinion is that piety inspired by compassion is charity; and I confirm it with this consideration, that nothing propitiates God more than the piety of a humble heart. Besides, piety is continually beseeching God to grant faith and charity; and the Lord says:
"Ask, and it shall be given you" Matthew 7:7;
and because the request is granted both faith and charity are present in piety. I affirm that piety inspired by compassion is charity, for all devout piety feels compassion, since it moves the heart even to groaning; and what is this but compassion? This feeling indeed disappears after prayer, but still it returns when we pray again, bringing with it piety and thus also charity. Our clergymen ascribe everything that promotes salvation to faith, and nothing to charity; and what then remains but piety, praying with compassion for an increase of both? When reading the Word I could not but see that faith and charity were the two means of salvation; but when I consulted the clergy, I was told that faith was the only means, and that charity contributed nothing. Then I seemed to be at sea in a ship drifting between two rocks; and when I feared that the vessel would be wrecked, I took to a small boat and sailed away. My small boat is piety; and, moreover, piety is profitable for all things."
[5] Following this speaker there rose one from the second row on the right, and he said: "My opinion is that charity consists in doing good to all both good and evil; and I confirm it by these considerations. What is charity but goodness of heart? and a good heart wishes well to all both good and evil. Further, the Lord said that we ought to do good even to our enemies. If, therefore, you take away charity from anyone, it leaves a blank, and he becomes like a man hopping along on one foot because the other has been cut off. The wicked person is a man as well as the virtuous person, and charity regards a man as a man; if he is wicked, what is that to me? Charity is like the sun's heat, which gives life to animals fierce and gentle alike, as wolves and sheep; and causes plants to grow, noxious and useful alike, as thorns and vines." With these words he took in his hand a fresh grape and said, "Charity is like this grape; if you cut it, what is within it runs out. He then divided it, and its contents did run out.
[6] After this address another rose from the second row on the left and said: "My opinion is that charity consists in serving in every possible way one's relatives and friends; and I confirm it in this way. Everybody knows that charity begins with oneself, for every man is neighbor to himself. Charity, therefore, proceeds through the relationships that are nearest, first to brothers and sisters, and from these to kinsfolk and connections, where its progress comes to an end of itself. Those who are outside this limit are strangers, who are not inwardly acknowledged, and thus they are estranged from the internal man. Nature, however, unites those who are related by blood and birth; and habit, which is a second nature, unites friends, and so they become the neighbor. Moreover, charity unites others with itself from within, and in this way from without; and those who are not united from within can only be called companions.
All birds know their kindred, not by their feathers but by their notes; and when they are near each other, by the sphere of life which exhales from their bodies. This innate attraction resulting in conjunction is in birds called instinct; and in man, when the same feeling exists for one's own relatives and those belonging to him, it is indeed the instinct of human nature. It is blood that causes a likeness of nature. Man's mind, which is also his spirit, perceives this and as it were gives it a fragrance; and in this similarity of nature and sympathy to which it gives rise, the essence of charity consists. On the other hand, however, dissimilarity of nature, which gives rise to antipathy, is as it were an absence of the ties of blood, and consequently is not charity. Further, as habit is second nature, and is also productive of similarity of nature, it follows that charity consists in doing good to friends also. If anyone, after voyaging over the sea, puts in at some port and learns that he is in a foreign land where the language and customs of the natives are strange to him, he is as it were out of his element, and feels no affection for the people. If, however, he learns that he is in his native country, where the language and customs are familiar to him, then he is in his element, and he experiences that joyful affection for the people which is also the delight of charity."
[7] Next there rose one from the third row on the right, and he, speaking in a loud voice, said: "My opinion is that charity consists in giving alms to the poor, and helping the needy. This assuredly is charity, for so the Divine Word teaches, and its authority is indisputable. To give to the rich and those abounding in wealth is but vain-glory, in which there is no charity but only the hope of recompense. In this there can be no genuine affection for the neighbor but only a spurious affection, which has influence on earth, but not in heaven. Therefore, necessity and want should be relieved, as then the idea of recompense does not enter. In the city where I used to live, and where I knew who were virtuous and who were not, I observed that all the virtuous, on seeing a poor man in the street would stop and give him alms; but that all the wicked, on seeing a poor person near them, would pass by as though blind to his presence and deaf to his cry. Every one knows that the virtuous have charity, but not the wicked. He who gives to the poor and relieves the needy is like a shepherd who leads out hungry and thirsty sheep to pasture and water; but he who gives only to the rich and prosperous is like one who worships little gods 1 and presses meat and wine on those who are already sated."
[8] After him rose another from the third row on the left who said: "My opinion is that charity consists in building and endowing hospitals, infirmaries, and homes for strangers and orphans. I am confirmed in this opinion by the fact that such benefactions are of a public nature, and are on a much larger scale than private ones. Thus charity becomes richer in quality and more replete with manifold blessings; and the reward hoped for in accordance with the promises of the Word becomes more abundant, for as a man prepares the ground and sows, so he reaps. Is not this giving to the poor and relieving the needy in an eminent degree? This is the way to obtain glory in the eyes of the world, and also to receive praise with the humble gratitude of the beneficiaries. This elevates the heart and with it the affection called charity to its highest pitch. The wealthy, who do not walk along the streets but ride, cannot take notice of those sitting by the wayside close to the house walls, and give them small pieces of money. They contribute to such objects as benefit many at a time. Wayside giving must be left to those of smaller means who travel on foot."
[9] On hearing these words another from the same row forthwith silenced him as, speaking in a loud voice, he said: "Let not the wealthy, however, exalt the munificence and excellence of their charity over the mite which one poor man gives to another. We know that every one gives in proportion to his position, be he king, praetor, tribune or attendant. For charity, properly considered, is not estimated according to the rank of the person and the corresponding value of his gift, but according to the fulness of the affection from which charity flows; and so the menial, in giving his single mite, may give from a larger charity than the magnate who gives or bequeaths a fortune. This is also in agreement with the following words:
Jesus "saw the rich men casting their gifts into the treasury. And He saw also a certain poor widow casting in thither two mites. And He said, Of a truth I say unto you, that this poor widow hath cast in more than they all" Luke 21:1-3.
[10] Following these one rose from the fourth row on the left, and said: "My opinion is that charity consists in giving to churches and conferring benefits on their ministers; and this opinion I confirm as follows. The man who does these things has his mind bent on something holy, under the influence of which he acts and which also sanctifies his gifts. Charity, because it is holy in itself, demands this. Is not all worship in our churches holy? For the Lord says,
"Where two or three are gathered together in my name, there am I in the midst of them." [Matthew 18:20.]
and the priests who are His servants, conduct that worship. Consequently I conclude that gifts bestowed on the clergy and on churches are superior to those given to other persons and for other objects. Moreover, to the clergy is committed the power to bless, by which those gifts are sanctified; and thereafter nothing does more to open up the mind and give it joy than to see one's gifts devoted to sacred uses.
[11] Next there rose one from the fourth row on the right who spoke as follows: "My opinion is that the old Christian brotherhood is charity; and I am confirmed in my opinion by these considerations. Every Church that worships the true God has its beginning from charity, like the Christian Church of old; and since charity unites minds and makes one of many, the early Christians called themselves brethren, brethren in Jesus Christ their God. Because they were surrounded by barbarous nations of whom they stood in fear, they made a common stock of their goods which they enjoyed together in harmony. In their social gatherings they conversed daily about the Lord God their Savior Jesus Christ, and about charity at their dinners and suppers; and this was their bond of brotherhood. In later times when schisms began to arise, culminating in that unspeakable heresy of Arius 2 which destroyed in the minds of many the idea of the Divinity of the Lord's Human, charity decayed, and the brotherhood was dispersed. It is true that all who worship the Lord in truth and keep His commandments are brethren, Matthew 23:8; but they are brethren in spirit; and as at this day the nature of man's spirit is not known, it is not always appropriate for men to call one another brethren. The brotherhood of faith alone, and particularly that of faith in any other God than the Lord God the Savior, is not brotherhood; for charity, upon which brotherhood is founded, is not in such a faith. I conclude then that the old Christian brotherhood was charity: I say was, for it is now no more; yet I prophesy that it will be restored." As he said this, a flame-colored light shone through a window from the east and played upon his countenance, a sight which struck the assembly with amazement.
[12] Lastly, there arose one from the fifth row on the left, who asked leave to add something to what the last speaker had said; and having obtained permission, he said: "My opinion is that charity consists in forgiving every one his trespasses. I have derived this opinion from a form of speech used by those who come to the Holy Supper. On such occasions some say to their friends, 'Forgive me what I have done amiss,' supposing that in this way they have fulfilled all the duties of charity. But I have come to the conclusion that this is but a painted representation of charity, and not the real form of its essence. For these words are used both by those who do not forgive trespasses and by those who make no effort to acquire charity. Such persons are not included in the prayer which the Lord Himself taught 'Father, forgive us our trespasses, as we forgive those that trespass against us.' Trespasses are like ulcers; and unless these are opened up and healed, diseased matter collects in them; and this infects the neighboring parts, creeping around like a serpent and corrupting the blood in all parts of the body.
"The same is true of trespasses against the neighbor. Unless these are removed by repentance and by a life according to the Lord's commandments, they remain and increase their destructive influence. Those who, without repentance, merely pray to God to forgive their sins are like people in a plague-stricken city who approach the governor and say, 'O lord, heal us.' He would say to them, 'What have I to do with healing? Go to a physician and learn from him what medicines you need. Then procure those medicines from an apothecary, take them, and you will be healed.' So the Lord will say to those who pray for forgiveness of sins without actual repentance, 'Open the Word, and read what I have spoken in Isaiah:
"Ah sinful nation, a people laden with iniquity... when ye spread forth your hands, I will hide mine eyes from you; yea, when ye make many prayers, I will not hear... Wash you... put away the evil of your doings from before mine eyes; cease to do evil; Learn to do well" 1:4, 15-18. Then your sins shall be removed and remitted.'"
[13] When the speakers had finished I stretched forth my hand and asked whether I, although a stranger, might be allowed to offer my opinion. The president put my request to the meeting, and after consent was given, I said: "My opinion is that charity consists in acting from the love of justice with judgment in every work and duty, a love that is derived solely from the Lord God the Savior. All the opinions that I have heard from those sitting upon the seats both on the right hand and on the left are notable examples of charity; but as the president of this assembly remarked at the beginning, charity is spiritual in its origin, and natural in its derivation. Now, natural charity, if it is spiritual within, appears to the angels transparent like a diamond; but if it is not spiritual within, and consequently merely natural, it appears to them like a pearl, resembling the eye of a boiled fish.
[14] "It is not for me to say whether the notable examples of charity which you have set forth in order are inspired with spiritual charity or not; but I may state here the spiritual principle which ought to inspire them in order that they may be natural forms of spiritual charity. This principle is that they should be done from the love of justice with judgment; that is, a man in the exercise of charity should see clearly whether he is acting from justice; and he does this when guided by sound judgment. For a man may do harm by good deeds, and he may also do good by actions which appear to be evil. For example, he who supplies a needy robber with money to buy a sword does harm by his good deed, although the robber does not declare his intention when making the request. He likewise does harm if he procures a robber's release from prison, and sets him on the road to a wood, saying to himself, 'It is no fault of mine that he commits robbery; I only gave him aid as a man.' Take another instance. That man encourages idleness who supports an idle vagrant, and keeps him from being driven to work, saying to him, 'Come into a room in my house and lie down on the bed; why should you fatigue yourself?' Again a man does harm who promotes evilly-disposed relatives and friends to positions of honor, in which they have power to work much mischief. Anyone may see that such works of charity do not proceed from any love of justice with judgment.
[15] "On the other hand a man may do good by actions which appear to be evil. For example, a judge violates charity who acquits a criminal because he sheds tears and utters pious words, praying for pardon on the plea that he is his neighbor. Nevertheless, a judge performs an act of charity when he imposes punishment on the wrong doer according to the law; for in this way the judge guards against his doing further mischief and harming society, which is the neighbor in a higher degree; and thus he prevents a scandalous miscarriage of justice. Again, every one knows that it is for the good of servants and children to be corrected for their misdeeds by their masters and parents. The case is similar with those in hell, who are all principled in the love of doing evil. They are kept in confinement and punished when they do evil, by permission of the Lord for the sake of their amendment. This is because He is Justice itself, and all His acts are done from judgment.
[16] "From this it may be understood why, as was said above, charity becomes spiritual from the love of justice with judgment, a love originating solely from the Lord God the Savior. The reason is that all the good of charity is from the Lord who says:
"He that abideth in me, and I in him, the same bringeth forth much fruit: for without Me ye can do nothing" John 15:5;
and that He has all power in heaven and in earth, Matthew 28:18.
Again, all love of justice with judgment is only from the Lord God of heaven, who is Justice itself, and from whom man derives all judgment, Jeremiah 23:5; 33:15.
[17] "What is the conclusion then, to be drawn concerning all those examples of charity mentioned by the speakers on both sides, namely, that charity is morality inspired by faith, that it is piety inspired by compassion, that it consists in doing good to both good and evil, in serving in every possible way one's relatives and friends, in giving alms to the poor and helping the needy, in building and endowing hospitals, and in giving to churches and conferring benefits on their ministers; that charity is the old Christian brotherhood, and that it consists in forgiving everyone his trespasses? The conclusion is that all these are excellent examples of charity, provided they are done from the love of justice tempered with judgment. Otherwise they are not charity, but are only like streams separated from their fountainhead, or like branches severed from their tree. For genuine charity is to believe on the Lord and to do justly and act rightly in every work and duty. Therefore, he who from the Lord loves justice and practices it with judgment is an image and likeness of charity."
[18] When I had thus expressed my opinion there was a silence such as is maintained by those who see and acknowledge that something is true in the internal but not yet in the external man. This I perceived from their countenances; but at that moment I was suddenly withdrawn from their sight, because from the spirit I re-entered my material body. For the natural man, being clothed by a material body, is not seen by a spiritual man, that is, by a spirit or an angel; nor are they seen by the natural man.
Footnotes:
1. qui colit deastros. (Deus and -aster, diminutive suffix.)
2. Arius, theologian of Alexandria, A.D 256-336; founder of Arianism, affirming that Christ was an originated Being. Excommunicated by bishops of Egypt for denying that Christ was made of the same substance (homo-ousion) of any previously existing substance. To settle the consequent dispute Constantine called the Council of Nicaea, A.D. 325. Athanasius successfully led the opposition to Arius; and Arius, with Eusebius, who also refused to accept the Athanasian position, was banished.
459. His adjicientur haec MEMORABILIA: PRIMUM. Vidi e longinquo quinque Gymnasia, quae varia luce circumfusa erant; Primum Luce flammea, Secundum Luce flava, Tertium Luce candida, Quartum Luce media inter meridianam et vespertinam, Quintum vix apparuit, stabat enim sicut in umbra vesperae. Et vidi in viis aliquos super equis, aliquos in curribus, et aliquos gradientes, et quosdam currentes et festinantes, et hos ad Primum Gymnasium, quod Luce flammea circumtectum erat. His visis cepit et adegit me cupido illuc abeundi, et audiendi, quid ibi ventilabatur, quare propere accinxi me, et associavi me festinantibus ad primum Gymnasium, et una cum illis intravi, et ecce ibi erat Caetus magnus, ex quo pars se contulit ad dextrum, et pars ad sinistrum, sessuri super scamnis, quae ad parietes; anterius vidi humile suggestum, in quo stetit unus, qui Praesidis munus obivit, cui baculus in manu, pileus super capite, et vestimentum luce Gymnasii flammea tinctum.
[2] Hic postquam congregati sunt, extulit vocem, et dixit, Fratres, ventilate hodie quid CHARITAS; quisque e vobis scire potest, quod Charitas in sua essentia sit spiritualis, et in exercitiis naturalis; et illico unus e primo scamno ad sinistrum, super quo illi qui reputati sunt sapientes sedebant, surrexit, et exorsus loqui dixit; mea Sententia est, QUOD MORALITAS INSPIRATA FIDE SIT CHARITAS, et confirmavit id ita; quis non scit, quod Charitas sequatur fidem, sicut pedissequa dominam, et quod homo, cui fides est, faciat legem, ita Charitatem tam sponte, ut non sciat quod Lex et Charitas sit, quam vivit, quoniam si sciret et sic faceret, et simul de salute propter id cogitaret, proprio suo inquinaret sanctam Fidem, et sic ejus efficaciam enervaret; nonne hoc secundum nostratium dogma est; et aspexit ad sedentes ad latera, inter quos erant canonici, et annuerunt.
[3] Sed quid Charitas spontanea, nisi Moralitas, in quam quisque ab infantia initiatur, quae ideo in se naturalis est, sed fit, dum ei inspiratur fides, spiritualis; quis internoscit homines a morali vita illorum, num fides illis sit, vel non, omnis enim moraliter vivit, sed Solus Deus, qui indit et sigillat fidem, cognoscit et distinguit; quare assero, quod Charitas sit Moralitas inspirata fide, et quod haec Moralitas ex fide in sinu suo sit salvifica, at omnis alia insalutifera, quia meritoria: perdunt itaque omnes oleum, qui commiscent Charitatem et Fidem, videlicet 1 qui conjungunt illas ab intra, et non adjungunt ab extra; nam commiscere et conjungere illas, foret sicut famulum stantem a tergo immittere in currum cum Primate, aut sicut janitorem inducere in coenaculum ad mensam cum Magnate.
[4] Post haec surrexit unus e scamno primo ad dextrum, et loquutus dixit; mea Sententia est, QUOD PIETAS INSPIRATA MISERATIONE SIT CHARITAS, et hoc confirmo per haec, quod non aliud possit propitiare Deum plus quam Pietas ex humili corde, ac Pietas orat continue, ut Deus det Fidem et Charitatem, et Dominus dicit, Orate et dabitur vobis, Matthaeus 7:7et quia datur, est utraque in illa. Dico quod Pietas inspirata miseratione sit Charitas, omnis enim devota Pietas miseretur, nam Pietas movet cor hominis, ut ingemiscat, et quid hoc aliud quam miseratio; haec quidem recedit post orationem, sed usque redit cum illa, et cum redit, pietas in illa est, et sic in Charitate. Sacerdotes nostri adscribunt omnia, quae promovent salutem, Fidei, et non aliquid Charitati; quid tunc superest nisi Pietas misere orans de utraque. Cum legi Verbum, non potui aliter videre, quam quod Fides et Charitas essent duo media salutis, sed cum consului Ministros Ecclesiae, audivi, quod Fides esset unicum medium, et Charitas non aliquid, et tunc mihi visus sum tanquam in mari super nave fluctuante inter binos scopulos, cujus fracturam cum timui, contuli me in cymbam, et navigavi; cymba mea est Pietas; et insuper Pietas ad omnia utilis est.
[5] Post hunc surrexit unus e secundo scamno ad dextrum, et loquutus dixit, mea Sententia est, QUOD CHARITAS SIT BONUM FACERE CUIQUE TAM PROBO QUAM IMPROBO, et hoc confirmo per haec; quid Charitas nisi cordis bonitas, et Cor bonum vult bonum omnibus tam probis quam improbis; et dixit Dominus, quod inimicis etiam benefaciendum sit; si ergo subtrahis Charitatem ab aliquo, fitne tunc Charitas quoad illam partem nulla, et sic homo sicut super uno pede subsultim ambulans, ablato altero. Improbus est homo aeque ac probus, et Charitas spectat hominem ut hominem; si improbus est, quid hoc ad me. Cum Charitate est sicut cum Calore solis; hic vivificat bestias tam immites quam mites, aeque lupos ac oves, et crescere facit arbores tam malas quam bonas, ac spinas aeque ac vites: his dictis, cepit in manu uvam recentem, et dixit, cum Charitate est sicut cum hac uva; si dividis illam, diffluit omne quod inibi est, ac divisit et diffluxit.
[6] Post hujus effatum surrexit alius e secundo scamno ad sinistrum, et dixit; mea Sententia est, QUOD CHARITAS SIT OMNI MODO INSERVIRE AGNATIS ET AMICIS, quod confirmo ita; quis non scit, quod Charitas inchoet a seipso, est enim quisque sibi proximus, quare Charitas a se progreditur per proximitates, primum ad fratres et sorores, et ab his ad cognatos et affines, et sic Charitatis progressio a seipsa terminatur; illi qui extra sunt, alieni sunt, et alieni non interius agnoscuntur, ita ab interno homine abalienati sunt; consanguineos 2 autem et agnatos natura conjungit, et amicos consuetudo, quae est altera natura, et sic fiunt proximus; et Charitas unit sibi alterum ab intra, et sic ab extra, et qui non ab intra uniti sunt, modo nominandi sunt socii; nonne omnes aves cognoscunt cognationem suam, non ex plumis, sed ex sono, et cum prope sunt, ex sphaera vitae exhalata e corporibus illarum; haec cognata affectio et inde conjunctio, apud aves vocatur instinctus, at eadem apud homines, quae quando est ad suos et proprios, est vere humanae naturae instinctus. Quid facit homogeneum nisi sanguis; hoc hominis mens, quae etiam est ejus spiritus, sentit et sicut odorat; in hoc homogeneo et inde sympathia consistit Charitatis essentia; vice versa autem heterogeneum, ex quo etiam existit antipathia, est sicut non sanguis, et inde non Charitas; et quia consuetudo est altera natura, et haec quoque facit homogeneum, sequitur quod Charitas sit etiam bonum facere amicis. Quis qui e mari in aliquem portum venit, et audit quod Terra extranea sit, cujus habitantium linguas et mores non cognoscit, et tunc non est nisi sicut extra se, et nihil ex jucundo amoris erga illos sentit; verum si audit, quod sit Terra patria, cujus habitantium linguas et mores cognoscit, est sicut intra se, et tunc sentit jucundum ex amore, quod etiam est jucundum Charitatis.
[7] Postea e scamno tertio ad dextrum unus surrexit, et alta voce loquutus est, dicendo; mea Sententia est, QUOD CHARITAS SIT DARE ELEEMOSYNAS PAUPERIBUS, ET OPEM FERRE INDIGENTIBUS; hoc certe est Charitas, quia hoc Divinum Verbum docet, cujus dictamen non admittit contradictionem; quid est dare divitibus et possidentibus opes, nisi vana gloria, in qua non est Charitas, sed visio remunerationis, et in hac non dabilis est genuina affectio amoris erga proximum, sed affectio spuria, quae valet in Terris, et non in Coelis; quare egestas et inopia est opitulanda, quia in hanc non intrat idea retributionis. In Urbe commorationis meae, ubi novi, qui probi et qui improbi sunt, vidi quod omnes probi ad visum pauperem in platea sisterent gradum, et darent eleemosynam; at omnes improbi, viso paupere a latere, praeterirent, sicut caeci, ad aspectum ejus, et sicut surdi a voce ejus; et quis non scit, quod probis sit charitas, et quod improbis non sit. Ille qui dat pauperibus, et opitulatur indigentibus, similis est Pastori, qui oves famelicas et sitientes ducit in pascuum et ad potum; at ille 3 qui solum dat divitibus et abundantibus, similis est illi, qui colit deastros, ac cibum et vinum urget in illos qui crapulant.
[8] Post hunc surrexit unus e scamno tertio ad sinistrum, et loquens dixit; mea Sententia est, QUOD CHARITAS SIT HOSPITALIA, NOSOCOMIA, ORPHANOTROPHIA ET XENODOCHIA AEDIFICARE, AC DONIS SUSTENTARE; hoc confirmo per haec, quod talia beneficia et auxilia sint publica, et multis parasangis excedant privata, inde fit Charitas plus opulenta et referta bonis, quae bona numero multiplicia sunt, ac merces sperata ex promissionibus in Verbo fit plus abundans, nam sicut quis parat agrum et serit, ita metit; estne hoc in copia dare pauperibus et opitulari egenis: quis non gloriam inde aucupat e Mundo, et simul laudes cum humili gratiarum voce ex alumnis; hocne elevat cor, et simul affectionem, quae vocatur Charitas, usque ad suum fastigium. Divites, qui non ambulant in plateis, sed vehuntur, non possunt advertere oculos ad sedentes ad latera juxta parietes, et nummulos porrigere, sed conferunt spartas ad talia, quae pluribus simul conducunt; minores autem, qui super plateis ambulant, et quibus non tale est penu, faciant alterum.
[9] His auditis, subito tunc alius super eodem scamno vocem ejus per altiorem sonum suppressit, et dixit, ne usque Divites Charitatis suae munificentiam et excellentiam praeferant stipi, quam pauper dat pauperi, novimus enim, quod omnis qui agit, dignum sua persona agat; Rex dignum sua, Praetor dignum sua, Tribunus 4 dignum sua, et Satelles dignum sua; nam Charitas in se spectata non aestimatur secundum excellentiam personae et inde muneris, sed secundum plenitudinem affectionis, quae facit illam, et quod sic mediastinus, dum unum nummulum dat, possit ex pleniore Charitate largiri quam Magnas qui dat aut testatur thesaurum; quod etiam est secundum haec, "Jesus vidit divites jacientes dona sua in Gazophylacium, vidit 5 etiam quandam viduam pauperem injicientem eo duo minuta; dixit, vere dico vobis, quod vidua pauper haec plus omnibus injecerit, Luca 21:1-3.
[10] Post hos surrexit unus ex scamno quarto ad sinistrum, et loquutus est, et dixit, Sententia mea est, QUOD CHARITAS SIT TEMPLA DITARE, ET MINISTRIS ILLORUM BENEFACERE; quod confirmo per haec, quod qui illa facit, sanctum verset in animo suo, et ex sancto ibi agat, et quoque quod dona sua sanctificet, hoc charitas postulat, quia illa in se sancta est; estne omnis cultus in Templis sanctus, nam Dominus dicit, ubi duo aut tres in Nomine meo congregati sunt, in medio illorum sum, [Matthaeus 18:20,] ac Sacerdotes servi Ipsius ministrant illum; inde concludo quod dona, quae ad hos et ad Templa disponuntur, superiora sint donis, quae ad alios et ad alia dispensantur; et praeterea Ministro data est copia benedicendi, ex qua etiam sanctificat illa; et postea nihil latius expandit mentem, et laetificat, quam videre sua donaria ut totidem sanctuaria.
[11] Postea surrexit unus e scamno quarto ad dextrum, et fatus est ita; mea Sententia est, QUOD FRATERNITAS VETUS CHRISTIANA SIT CHARITAS, et hoc confirmo per haec, quod omnis Ecclesia, quae colit verum Deum, inchoet a Charitate, similiter ut vetus Christiana; quae quia Charitas unit mentes, et facit ex multis unam, ideo se Fratres vocabant, sed in JESU CHRISTO Deo illorum; at quia tunc a barbaris gentium circumcincti erant, a quibus timebant, communionem a suis bonis fecerunt, ex qua simul et unanimiter laetificabantur, et in consortiis quotidie 6 de Domino Deo Salvatore suo Jesu Christo sermocinabantur, ac in prandiis et coenis de Charitate; inde illorum Fraternitas. At post illorum tempora, quando schismata coeperunt exoriri, et demum nefanda Haeresis Ariana, quae apud plures sustulit ideam de Divinitate Humani Domini, Charitas obsolevit, et Fraternitas dissipata est. Verum est, quod omnes qui in veritate colunt Dominum, et praecepta Ipsius faciunt, Fratres sint, Matthaeus 23:8, sed fratres spiritu; at quia hodie non cognoscitur aliquis qualis spiritu est, non opus est, ut se mutuo nominent fratres. Fraternitas solius fidei, et minus adhuc Fidei in alium Deum quam in Dominum Deum Salvatorem, non est fraternitas, quia charitas, quae facit eam, in illa fide non est; quare concludo, quod Fraternitas vetus Christiana fuerit Charitas, sed haec fuit, et non est; at vaticinor, quod ventura sit. Quando hoc dixit, apparuit lux flammea trans fenestram ab oriente, et tinxit genas ejus, ex qua visa obstupuit Caetus.
[12] Ultimo surrexit unus e scamno quinto ad sinistrum, et petiit ut liceret hujus effatis aliquam symbolam adjicere, et post assensum dixit, sententia mea est, QUOD CHARITAS SIT REMITTERE CUIQUE SUA DELICTA, hanc Sententiam cepi ex solita loquela illorum, qui ad Sanctam Coenam accedunt, aliqui enim tunc dicunt amicis, remittite mihi quae deliqueram, putantes sic quod omnia Charitatis officia impleverint; sed ego mecum cogitavi, quod hoc sit modo picta Charitatis figura, et non realis forma essentiae ejus, dicunt enim hoc tam qui non remittunt, quam qui charitatem non sectantur ullo conatu, et hi non sunt inter illos in Oratione quam ipse Dominus docuit, Pater, remitte nobis delicta nostra, sicut nos remittimus delinquentibus contra nos: delicta enim sunt sicut ulcera, quae nisi aperiuntur et sanantur, colligitur inibi sanies, quae corrumpit vicinias, ac serpentis instar circumrepit, 7 et sanguinem undequaque in saniem vertit; simile est cum delictis contra proximum, quae nisi removentur per poenitentiam, et per vitam secundum praecepta Domini, remanent et inescantur: et illi, qui absque poenitentia solum orant ad Deum ut remittat illis peccata sua, sunt similes civibus urbis contagioso morbo affectis, qui adeunt Consulem, et dicunt, Domine, medere nobis, quibus dicturus est Consul, quid mederi; adite Medicum, et discite medelas, et a pharmacopola comparate vobis illas, ac assumite, et sanabimini; ac Dominus dicet [illis] qui de remissione peccatorum absque actuali poenitentia supplicant, aperite Verbum, et legite illud quod loquutus sum apud Esajam, Vae Genti peccatrici, gravi iniquitate, unde quando expanditis manus vestras, occulto oculos meos a vobis, etiam si multiplicaveritis orationem, non Ego audio: lavate vos, removete malitiam operum vestrorum a coram oculis meis, cessate malum facere; discite bonum facere, et tunc peccata vestra removebuntur ac remittentur, 1:4, 15-18.
[13] His peractis, exporrexi manum, et rogavi, ut liceret mihi, tametsi peregrinus 8 sum, meam quoque sententiam adducere, quod Praeses proposuit, et post consensum, loquutus sum haec, mea Sententia est, QUOD CHARITAS SIT EX AMORE JUSTITIAE CUM JUDICIO IN OMNI OPERE ET OFFICIO AGERE, SED EX AMORE NON ALIUNDE QUAM A DOMINO DEO SALVATORE: Omnia quae a Sedentibus super scamnis a latere dextro et a latere sinistro, audivi, sunt celebria documenta Charitatis, sed sicut Praeses congregationis hujus praefatus est, Charitas in sua origine spiritualis est, et in sua derivatione naturalis, et Charitas naturalis, si intus est spiritualis, apparet coram Angelis diaphana sicut Adamas, at si intus non est spiritualis, et inde mere naturalis, apparet coram angelis sicut Perla similis oculo piscis cocti.
[14] Meum non est dicere, Numeri celebria Charitatis documenta, quae ordine protulistis, sint Charitate spirituali inspirata, vel non, sed meum hic est dicere, quid spirituale quod inesse debet, erit, ut sint Charitatis spiritualis formae naturales; ipsum spirituale illorum est hoc, ut fiant ex amore justitiae cum judicio; hoc est, ut homo in exercitiis Charitatis perspiciat, num ex justitia agat, et hoc perspicit ex judicio; potest enim homo per benefacta malefacere, et quoque per talia, quae apparent sicut malefacta benefacere; ut pro exemplo, per benefacta malefacit ille qui latroni egeno suppeditat 9 opes ut emat sibi ensem, tametsi hoc non dicit, cum ille supplicat; aut si illum eripit e carcere, et monstrat viam ad sylvam, et dicit secum, non mea culpa est quod ille latrocinetur, suppetias tuli homini: sit etiam aliud exemplum, ut qui alit ignavum, et custodit ne adigatur ad operas laboris, et dicit, intra in conclave domus meae, et cuba in lecto; cur te fatigabis, ille enim favet ignaviae: tum etiam, qui agnatos et amicos indolis improbae promovet ad functiones honoris, in quibus multa malevolentiae genera moliri possunt; quis non videre potest, quod talia Charitatis opera non sint ex aliquo amore justitiae cum judicio. 10
[15] Vicissim etiam, quod homo possit per talia, quae apparent sicut malefacta benefacere, ut pro exemplo, Judex, qui maleficum absolvit, quia lachrymat, et voces pietatis fundit, ac orat ut condonet quia proximus ejus est, cum tamen Judex Charitatis opus praestat, dum illi irrogat poenam secundum legem, sic enim praemunit, ne ille ulterius malefaciat, ac Societati, quae in priori gradu proximus est, nocumento sit, ac ne tale Judicium scandalo sit; quis etiam non scit, quod cedat bono famulis si ab heris suis, ac liberis dum a parentibus propter maleficia castigantur: simile est cum illis in Inferno, quibus omnibus amor malefaciendi 11 est, quod carceri inclusi teneantur, et dum mala faciunt, puniantur, quae Dominus permittit propter emendationem; hoc fit quia Dominus est ipsa Justitia, et ex ipso Judicio facit quicquid facit.
[16] Ex his perspici potest, unde est, quod sicut supra dictum est, Charitas spiritualis fiat ex amore justitiae cum judicio, sed ex amore non aliunde quam a Domino Deo Salvatore; causa est, quia omne bonum Charitatis est a Domino, dicit enim, Qui manet in Me et Ego in illo, hic fert fructum multum, quia sine Me non potestis facere quicquam, Johannes 15:5; 12 et quod Ipsi sit omnis potestas in Coelo et in Terra, Matthaeus 28:18 et omnis amor justitiae cum judicio non aliunde est, quam ex Deo coeli, qui est ipsa Justitia, et a quo omne Judicium homini est, Jeremias 23:5, 13 33:15. 14
[17] Ex his conclusum fit, quod omnia illa quae e subselliis ad dextrum et ad sinistrum de Charitate dicta sunt, quae sunt, Quod Charitas sit Moralitas inspirata Fide: Quod sit Pietas inspirata miseratione: Quod sit bonum facere tam probo quam improbo: Quod sit omni modo inservire agnatis et amicis: Quod sit dare pauperibus et opitulari indigentibus: Quod sit Nosocomia aedificare, et donis sustentare: Quod sit Templa ditare, et Ministris illorum benefacere: Quod sit Fraternitas vetus Christiana: Quod sit remittere cuique sua delicta; haec 15 omnia sunt egregia Charitatis documenta, dum ex amore justitiae cum judicio fiunt, alioquin non sunt Charitas, sed modo sunt sicut rivi separati a suo fonte, ac sicut palmites evulsi a sua arbore; quoniam genuina Charitas est, credere in Dominum, ac juste et recte agere in omni opere et officio. Qui itaque ex Domino amat Justitiam, et illam cum judicio facit, ille est Charitas in imagine et similitudine ejus.
[18] His edictis factum est silentium, quale est illis, qui ex Interno homine vident et agnoscunt aliquid quod ita sit, sed nondum in Externo; hoc animadverti ex faciebus illorum. At subito tunc sublatus sum e conspectu illorum, nam ex spiritu reintravi in materiale corpus meum, homo enim naturalis, quia indutus est materiali corpore, non apparet alicui spirituali homini, hoc est, spiritui et angelo, nec vicissim.
Footnotes:
1. Prima editio: videlicct.
2. Prima editio: consangvineos.
3. Prima editio: illi.
4. Prima editio: sua Tribunus.
5. Prima editio: videt.
6. Prima editio: quotidue.
7. Sic Errores Typographici.
8. Prima editio: peregrimus.
9. Prima editio: suppetit.
10. Prima editio: judieio.
11. Prima editio: malefaeiendi.
12. Prima editio: 4.
13. Prima editio: Jercm 23:5.
14. Prima editio: 25.
15. Prima editio: haec.