505.记事三：
有一次，我听见类似两块磨石彼此摩擦的刺耳声。我靠近那声音，它就停止了。这时，我见有道窄门，通向斜下方的拱形房屋，这房屋有数个厅室，每个厅室又含几个小室，每个小室都坐着两个人，正从圣言搜集唯信称义的证据；一个搜集证据，另一个作记录，轮流进行。我走近门边的小室，问道：“你们在搜集和记录什么？”他们说：“关于称义的行为，或行为中的信，这信本身是称义、复活、得救之信，也是我们基督教界教会的主要教义。”然后我对他说：“烦请告诉我，这信被引入人的内心与灵魂时有哪些迹象？”他回答：“这行为的迹象就发生在当人想到被诅咒且处于悔罪状态而悲痛莫名时，就思想基督已拿走律法的定罪，然后全心倚靠基督功德、同时满怀信心地使自己的思维靠近父神并祷告的那一刻。”
然后我说：“该行为就是这样完成的，这就是它实现的那一刻。但是”，我接着问道：“我当如何理解关于这行为的说法，即其中不存在一丝属于人的东西，人和木石没什么两样；在这行为中，人不能着手、意愿、觉知、思考、运作、配合和由此调整自己？请告诉我，这一切你如何自圆其说，因为你先前声称，当人想到基督已拿走律法的定罪，然后全心倚靠基督功德、同时满怀信心地使自己的思维靠近父神并祷告时，该行为就会发生？这一切难道不是人完成的吗？”“是的，”他回答，“不过并非人主动完成的，而是被动完成的。”
我回应说：“人如何被动思考、信靠和祈祷？如果拿走人的主动和配合，不也同时拿走了人的接受力，因此一切就都失去了，包括行为本身吗？那你的行为不就成了诸如所谓理智实体（阿维洛伊主义者的“理智实体论”：即断言理智乃存在于人的身体和灵魂之外的独立实体）的纯粹臆想吗？希望你不要追随某些人，相信这样的行为只发生在预定论者身上；他们对那信注入到他们里面的东西一无所知。他们只会掷骰子，以这种方式来决定信是否注入到他们里面。所以，我的朋友啊，你当相信，在信与仁方面，人通过主而凭自己积极主动，若没有人的主动性，那么你信的行为，也就是你们称之为基督教界教会主要教义的那信，不过是纯粹由盐构成的罗得之妻的雕像，当文士用笔或指甲在上面划写时发出刮擦声（路加福音17:32）。我之所以这样说，是因为由于这信的行为，你已将自己作成了那样的雕像了。”我说完这话，他操起烛台，卯足劲，准备砸到我脸上；但这时灯突然灭了，他扔到了同伴的前额上，我笑笑走开了。
505. 记事三:
有一次, 我听见类似两块磨石彼此摩擦的刺耳声。 我靠近那声音, 它就停止了。 这时, 我见有道窄门, 通向斜下方的拱形房屋, 这房屋有数个厅室, 每个厅室又含几个小室, 每个小室都坐着两个人, 正从圣言搜集唯信称义的证据; 一个搜集证据, 另一个作记录, 轮流进行。 我走近门边的小室, 问道: “你们在搜集和记录什么? ”他们说: “关于称义的行为, 或行为中的信, 这信本身是称义, 复活, 得救之信, 也是我们基督教界教会的主要教义。 ”然后我对他说: “烦请告诉我, 这信被引入人的内心与灵魂时有哪些迹象? ”他回答: “这行为的迹象就发生在当人想到被诅咒且处于悔罪状态而悲痛莫名时, 就思想基督已拿走律法的定罪, 然后全心倚靠基督功德, 同时满怀信心地使自己的思维靠近父神并祷告的那一刻。 ”
然后我说: “该行为就是这样完成的, 这就是它实现的那一刻。 但是”, 我接着问道: “我当如何理解关于这行为的说法, 即其中不存在一丝属于人的东西, 人和木石没什么两样; 在这行为中, 人不能着手, 意愿, 觉知, 思考, 运作, 配合和由此调整自己?请告诉我, 这一切你如何自圆其说, 因为你先前声称, 当人想到基督已拿走律法的定罪, 然后全心倚靠基督功德, 同时满怀信心地使自己的思维靠近父神并祷告时, 该行为就会发生? 这一切难道不是人完成的吗? ”“是的, ”他回答, “不过并非人主动完成的, 而是被动完成的。 ”
我回应说:“人如何被动思考, 信靠和祈祷? 如果拿走人的主动和配合, 不也同时拿走了人的接受力, 因此一切就都失去了, 包括行为本身吗? 那你的行为不就成了诸如所谓理智实体 (阿维洛伊主义者的“理智实体论”: 即断言理智乃存在于人的身体和灵魂之外的独立实体) 的纯粹臆想吗? 希望你不要追随某些人, 相信这样的行为只发生在预定论者身上; 他们对那信注入到他们里面的东西一无所知。 他们只会掷骰子, 以这种方式来决定信是否注入到他们里面。 所以, 我的朋友啊, 你当相信, 在信与仁方面, 人通过主而凭自己积极主动, 若没有人的主动性, 那么你信的行为, 也就是你们称之为基督教界教会主要教义的那信, 不过是纯粹由盐构成的罗得之妻的雕像, 当文士用笔或指甲在上面划写时发出刮擦声 (路加福音17:32)。 我之所以这样说, 是因为由于这信的行为, 你已将自己作成了那样的雕像了。 ”我说完这话, 他操起烛台, 卯足劲, 准备砸到我脸上; 但这时灯突然灭了, 他扔到了同伴的前额上, 我笑笑走开了。
505. The third memorable occurrence. On one occasion I heard a loud scraping sound like two millstones grinding against each other. As I moved in the direction of the sound, it stopped. I saw a narrow doorway that opened on a steep descent, which in turn led to a building with vaulted ceilings. The building contained a number of rooms divided into small compartments; each compartment contained two people, who were gathering support in the Word for justification by faith alone. One would do the searching, and the other would take notes; then they would switch.
I went up to a compartment that was near the door and asked, "What are you gathering and writing down?"
They said, "Passages that concern the act of justification or the activation of faith, which is faith itself in the actual process of justifying us, bringing us to life, and saving us. In our Christianity, this is the primary teaching of the church. "
I said to them, "Tell me some sign of that activation - the process through which that faith is introduced into our heart and soul. "
One of them replied, "The sign of that activation occurs in a single moment, when we are struck with grief that we have been condemned. When we are having that penitent feeling, we think about Christ and the fact that he took away the damnation of the law. We take hold of this merit of his with confidence, and with this in our thoughts we turn to God the Father and pray. "
[2] "So this is the activation," I said, "and this is the moment?
"So how," I asked, "am I to understand what is said about this activation, that nothing in us helps it along any more than we would help it along if we were a piece of dead wood or a stone; and that as far as that activation goes, we cannot begin it, will it, understand it, think it, work it, cooperate in it, or apply or adapt ourselves to it? Tell me how that squares with what you just said, that the activation occurs when we think about the burden of the law, about how the damnation it prescribes was taken away by Christ, and about the confidence with which we take hold of his merit; and that while having these thoughts we turn to God the Father and pray. Aren't we the ones who are doing all these things?"
"We don't do them actively," he said; "we do them passively. "
[3] "How," I replied, "can anyone think, have confidence, and pray passively? Doesn't taking away our ability to be active and cooperative also take away our ability to be receptive, and everything else we have, including any activation of faith? What then is your 'activation' but something purely theoretical, which is called a figment of the imagination? (I hope you don't share the belief of those who think the activation of faith only occurs in the predestined, who are completely unaware of the infusion of faith within themselves! They could roll the dice to find out whether faith has been infused into them yet or not.) Therefore, my friend, believe that in regard to faith and goodwill we work under our own initiative on God's behalf. Without this work on our part, your 'activation of faith,' which you call the primary teaching of the church in Christianity, is nothing more than Lot's wife as a statue, pinging when touched with a scribe's quill or fingernail, because it is made of pure salt (Luke 17:32). I say this because you make yourselves like statues in regard to the activation of faith. "
When I had said these things, he violently seized a lamp with his hand, intending to throw it in my face, but the lamp quickly went out and he hit the forehead of his companion instead. I left laughing.
505. The third experience. 1
I once heard a noise as of two mill-stones grinding together. I approached the sound, and it ceased. I saw a narrow doorway leading downwards and at an angle towards a building with a vaulted roof; it had a number of rooms each divided into small cells. In each of the cells sat two people collecting passages from the Word in support of justification by faith alone; one collected the passages and the other wrote them out, and they took turns to do this.
I went up to one cell which was near the entrance and asked: 'What are you collecting and writing out?'
'Passages,' they said, 'about the act of justification or faith in action, the faith which is the real one, and justifies, quickens and saves. It is the leading doctrine of the church in our part of Christendom.'
'Tell me,' I said to him then, 'some sign of that act, when that faith is introduced into a person's heart and soul.'
'The sign of that act,' he answered, 'is at the moment when a person smitten with grief at the thought of being damned, and being in a state of contrition, thinks about Christ taking away the damnation imposed by the law, confidently grasps this merit of His, and keeping this in his thoughts approaches God the Father and prays.'
[2] 'The act does so take place,' I said, 'and there is this moment. But how am I to understand,' I asked, 'what is said about this act, that nothing on man's part assents to it, any more than he would assent if he were a block of wood or a stone? Man, as it is said, with regard to that act can begin nothing, will or understand or think nothing, perform no act or contribute to any joint act, or fit or adjust himself. Tell me how this squares with your assertion that the act arises at the time when a person thinks about the enforcement of the law, about the taking away of his damnation by Christ, about the confidence with which he seizes Christ's merit, and with these thoughts in mind approaches God the Father and prays. Surely all of these are acts done by the person?'
'Yes,' he said, 'but they are not done by him actively, but passively.'
[3] 'How,' I answered, 'can anyone think, have confidence and pray passively? If you take away his activity and co-operation, do you not also take away his capacity to receive, and so everything is lost together with the act itself? What then does your act become but something purely imaginary, what is called a point of argument? I hope that you do not follow certain people in believing that such an act only takes place with those who are predestined, and know nothing of the faith being poured into them. They could just as well play at dice to determine whether faith was poured into them or not. Therefore, my friend, you should believe that man as regards faith and charity acts of himself under the Lord's guidance, and without this act on his part this act of faith of yours, which you called the leading doctrine of the church in Christendom, is no more than Lot's wife turned into a pillar of salt, which rings as pure salt when struck with a scribe's quill or with his fingernail (Luke 17:32). I have said this because you are making yourselves with regard to this act like such statues.'
When I said this, he took hold of the lamp-stand to hurl it with all the force in his hand in my face. But the lamp suddenly went out and he threw it in his companion's face, while I went away amused.
Footnotes:
1. This passage is repeated with slight modifications from Apocalypse Revealed 484, 4-6.
505. Third Memorable Relation:
I once heard a grating sound like that of two mill-stones grinding on each other; I approached the sound and it ceased.
Then I saw a narrow gate leading obliquely downward to a kind of vaulted house, in which were several chambers containing cells, and in each cell sat two persons, who were collecting from the Word proofs of justification by faith alone; one collecting the proofs, and the other writing them down, and this by turns.
I approached one cell, which was near the door, and asked, "What are you collecting and writing?"
They said, "Concerning the Act of Justification, or Faith in Act, which is faith itself justifying, vivifying and saving, and is the chief doctrine of the church in our part of Christendom.
I then said to him, "Tell me some sign of that act, when than faith is brought into the heart and soul of man. "
He replied, "The sign of that act appears at the moment that man is overcome by conviction that he is damned, and when in that state of contrition he thinks of Christ as having taken away the condemnation of the law, and lays hold upon this merit of Christ with confidence, and with it in his thought approaches God the Father and prays. "
[2] Then I said, "Thus is the act accomplished, and that is the moment of its accomplishment. But," I asked, "How am I to understand what is said of this act, namely, that nothing pertaining to man concurs in it, any more than if he were a stock or a stone; and in respect to the act man is incapable of beginning, willing, understanding, thinking, operating, co- operating, or applying and adapting himself thereto? Tell me how this agrees with your remarks, that the act takes place when man thinks of the claims of the law, of its condemnation having been taken away by Christ, of the trust with which he lays hold on that merit of Christ's, and with it in his thought, approaches God the Father and prays? Is not all this done by man?"
He answered, "It is not done by man actively, but passively."
[3] I answered, "How can any man think, trust and pray passively? Take away from man activity and operation, and do you not also take away receptivity, thus everything, and with everything the act itself? What does your act then become but a purely ideal thing, such as is called an entity of reason? I hope that you do not believe with some, that such an act takes place in the predestined only, who know nothing what ever of the infusion of faith into them. They may throw dice, and in that way determine whether faith has been infused into them or not. Therefore, my friend, believe that man with regard to faith and charity is active of himself from the Lord, and without this activity of man, your act of faith, which you have called the chief doctrine of the church in Christendom, is nothing more than the statue of Lot's wife composed of mere salt, which tinkles when scratched by a scribe's pen or fingernail (Luke 17:32). This I have said, because as to that act of faith you make yourselves like statues."
When I said this, he picked up his candlestick, intending to throw it with all his might in my face; but the light going out suddenly, he struck the forehead of his companion, and I went away laughing.
505. The third experience. I once heard a grating sound like that of two mill-stones grinding against each other. As I drew near the place whence it came, it ceased, and I saw a narrow entrance leading obliquely downwards to a kind of vaulted house. It contained several rooms divided into small compartments, in each of which sat two persons who were collecting passages from the Word confirming the doctrine of justification by faith alone. One collected and the other transcribed, and this they did alternately. I approached one of the compartments which was near the door and asked what they were collecting and writing. The answer was: "Passages concerning the act of justification, that is, concerning faith in act, which is essentially a justifying, quickening and saving faith; and it is, moreover, the chief doctrine of the Church in our part of Christendom." Then I said to the one who spoke: "Tell me some sign of that act, when it is introduced into man's heart and soul." He replied: "The sign of that act is instantaneous, when a man, moved with anguish at his condemnation, and in deep contrition, thinks of Christ as having taken away the condemnation of the law, and with confidence lays hold of His merit, and with this in his thoughts, goes to God the Father and prays."
[2] Then I said: "Granted that the act takes place in this way, and that it is instantaneous. Yet how am I to understand what is asserted of this act, that a man contributes no more to it than if he were a stock or a stone, and that he has no power to begin, will, understand, think, operate, co-operate, apply and accommodate himself thereto? Tell me how does this agree with what you have said, that the act takes place at the moment when a man thinks about the justice of the law, the removal of its condemnation by Christ, and the confidence with which he lays hold of His merit, and when, with these thoughts in his mind, he goes to God the Father and prays? Are not all these things done by the man?" He answered, "They are not done actively by the man, but passively."
[3] I replied: "How can any one think, have confidence and pray passively? If you at such times take away man's activity and co-operation, do you not also take away his capacity to receive, thus everything that belongs to him as a man, and with it the act itself? What then does your act become but something purely ideal, or a mere product of the reason? I trust you do not share the belief with some that such an act takes place only with the predestined; for they are quite unaware of any infusion of faith into themselves; they might as well throw the dice and by this means seek to learn whether this has happened to them or not. For this reason do you, my friend, believe that man in matters of faith and charity operates as of himself from the Lord; and that without this operation, your act of faith, which you have termed the chief doctrine of the Church in the Christian world, is but a statue like Lot's wife, which, being composed only of salt, tinkles when scratched by the finger nail or the pen of a scribe, Luke 17:32. I use this comparison because with regard to this act of faith you make yourselves like statues." When I said this he seized in his hand a candlestick, intending to throw it in my face; but at that moment the candle suddenly went out, and he threw it at the fore-head of his companion; and I went away laughing.
505. TERTIUM MEMORABILE: Quondam audivi stridorem sicut duorum lapidum molarium collidentium inter se; accessi ad sonum, et evanescebat, et vidi angustam portam tendentem oblique deorsum ad quandam domum lacunatam, in qua erant plures Camerae, in quibus cellulae, in quarum unaquavis sedebant duo, qui ex Verbo colligebant confirmantia pro justificatione per solam fidem; unus colligebat, et alter scribebat, et hoc alternis. Accessi ad unam Cellulam, quae prope ostium erat, et quaesivi, quid vos colligitis et scribitis; dicebant, de ACTU JUSTIFICATIONIS seu de FIDE ACTU, quae est ipsa Fides justificans, vivificans et salvans; et Caput doctrinarum Ecclesiae in nostro Christianismo; et tunc dixi illi, dic mihi aliquod signum illius Actus, quando Fides illa in cor ac in animam hominis infertur; respondit, signum Actus illius est in momento, cum homo percitus dolore quod damnatus sit, et cum in contritione illa est, cogitat de Christo, quod damnationem Legis abstulerit, et hoc meritum Ipsius cum fiducia apprehendit, et cum hoc in cogitatione adit Deum Patrem et orat:
[2] tunc dixi, fit ita actus, et est hoc momentum: et quaesivi, quomodo comprehendam, quod dicitur de hoc Actu, quod ad illum non concurrat aliquid hominis, plus quam concurreret, 1 si foret stipes aut lapis, et quod homo quoad illum Actum nihil possit inchoare, velle, intelligere, cogitare, operari, cooperari, se applicare et accommodare; dic mihi, quomodo hoc cohaeret cum dictis tuis, quod Actus tunc incidat, cum homo cogitat de jure legis, de damnatione ejus a Christo sublata, de fiducia in qua apprehendit id Ipsius meritum, et in cogitatione de hoc adit Deum Patrem et orat; fiuntne omnia illa ab homine; sed dixit, non fiunt active ab homine sed passive;
[3] et respondi, quomodo potest quis cogitare, fiduciam habere, et orare passive; aufer homini activum et cooperativum tunc, annon etiam aufers receptivum, ita omne, et cum omni ipsum Actum; quid tunc fit tuus Actus, nisi pure ideale, quod vocatur ens rationis: spero, quod non credas cum quibusdam talem Actum dari solum apud Praedestinatos, qui nihil quicquam de infusione fidei apud se sciunt; hi possunt ludere talis, et per id inquirere, num eis fides infusa sit vel non: quare, mi Amice, crede quod homo quoad fidem et charitatem operetur ex se a Domino, et quod absque hac operatione tuus actus fidei, quem vocasti Caput Doctrinarum Ecclesiae in Christianismo, non sit nisi quam statua uxor Lothi, tinniens ex mero sale stricta penna scribae, aut ungue digiti ejus; Luca 17:32; 2 hoc dixi, quia facitis vosmet ipsos quoad Actum illum similes statuis. Cum haec dixi, sumsit lychnuchum vi manus conjecturis in faciem meam, et subito tunc exstincto lychno conjecit in frontem sodalis, et abivi ridens.
Footnotes: