523.有人断言，没人能遵守全部律法，这是十分困难的，因为凡违反十诫中的一条者，就违反了全部。但这种说法的意思和它听上去的不一样。必须指出的是，它的意思是，凡故意或蓄意违反一条戒律者，就违反其余的。这是因为故意或蓄意的行为就是在彻底否认它是罪，若有人说它是罪，他会视为杞人忧天，从而对此不屑一顾。凡这样否认并拒绝罪的人，都不会考虑所谓罪的问题。那些不愿听闻悔改之人就到了这样一种固定心态，而另一方面，那些通过悔改移走了某些罪恶之人，则获得信主爱邻的坚定意志。主保守他们决心避免进一步行恶；因此若他们由于无知或某种不可抗拒的欲望导致犯罪，这罪不会被归疚于他们，因为他们不是故意犯罪，也不认可它。
这一点可通过我的以下经历证实：在灵界，我见过很多在世时象其他人一样生活的人，他们同样锦衣玉食，和其他人一样做买卖赚钱，去剧院看戏，貌似出于放荡与情侣开玩笑，以及诸如此类的事。然而天人们却认为有些人犯了罪，有些人没有犯罪，声称后者是无辜的，而前者是有罪的。当问到其中原由时－－因为他们做的事是一样的，他们回答说，他们通过其动机、意图与目的看待这一切，并相应区分，因此他们宽恕或谴责那些从其目的来看应被宽恕或谴责之人，因为所有在天堂者皆以善为目的，所有在地狱者皆以邪恶为目的。
523. 有人断言, 没人能遵守全部律法, 这是十分困难的, 因为凡违反十诫中的一条者, 就违反了全部。 但这种说法的意思和它听上去的不一样。 必须指出的是, 它的意思是, 凡故意或蓄意违反一条戒律者, 就违反其余的。 这是因为故意或蓄意的行为就是在彻底否认它是罪, 若有人说它是罪, 他会视为杞人忧天, 从而对此不屑一顾。 凡这样否认并拒绝罪的人, 都不会考虑所谓罪的问题。 那些不愿听闻悔改之人就到了这样一种固定心态, 而另一方面, 那些通过悔改移走了某些罪恶之人, 则获得信主爱邻的坚定意志。 主保守他们决心避免进一步行恶; 因此若他们由于无知或某种不可抗拒的欲望导致犯罪, 这罪不会被归疚于他们, 因为他们不是故意犯罪, 也不认可它。
这一点可通过我的以下经历证实: 在灵界, 我见过很多在世时象其他人一样生活的人, 他们穿着考究, 享受精致, 和其他人一样做生意赚钱, 去剧院, 貌似出于放荡与情侣开玩笑, 以及更多类似的事。 然而天人们却认为有些人犯了罪, 有些人没有犯罪, 声称后者是无辜的, 而前者是有罪的。 当问到其中原由时--因为他们做的事是一样的, 他们回答说, 他们通过其意志, 意图与目的看待这一切, 并相应区分, 因此他们宽恕或谴责那些从其目的来看应被宽恕或谴责之人, 因为天堂的一切皆以良善为目的, 地狱的一切皆以邪恶为目的。
523. There is a saying that no one can fulfill the law, especially since someone who breaks one of the Ten Commandments breaks them all [Matthew 5:19; James 2:10-11]. But this formulaic saying does not mean what it seems to. The proper way to understand it is that people who purposely or deliberately behave in a way that is contrary to one commandment in effect behave contrary to the rest, because doing something [against one commandment] purposely and deliberately is the same as completely denying that that behavior is sinful and rejecting any argument to the contrary. And people who thus deny and reject the very idea of sin do not care whether any given act is labeled a sin or not.
This is the type of resolve developed by people who do not want to hear anything about repentance. People who, through repentance, have laid aside some evils that are sins, though, develop a resolve to believe in the Lord and to love their neighbor. They are held by the Lord in a resolution to abstain from many other things as well. Therefore if it happens that because they did not realize what was going on or because they were overwhelmed by desire, they commit a sin, it is not held against them. It was not something they had planned to do, and they do not support what they did.
[2] I may reinforce this point as follows. In the spiritual world I have come across many people who had shared a similar lifestyle when they were in the physical world. They all dressed in fashionable clothing, enjoyed fine dining, took profit from their business, went to the theater, told jokes about lovers as if they themselves were lustful, and many other things of the kind. Yet for some of these people the angels labeled their behaviors as evil and sinful, whereas for others the angels did not. The angels declared the former guilty and the latter innocent. Upon being asked why this was, since the people had done the same things, the angels replied that they had evaluated all the people on the basis of their plans, intentions, and purposes and distinguished them accordingly. Those whose intent excused them, the angels excused, and those whose intent condemned them, the angels condemned, since all who are in heaven have good intent, and all who are in hell have evil intent.
523. The saying goes that no one can keep the law completely, and this is even more difficult, because the person who breaks one of the Ten Commandments breaks them all. Yet this manner of speaking does not mean what it sounds like. For it must be understood to mean that a person who acts deliberately and from conviction against one commandment acts against the rest. This is because acting deliberately and from conviction is utterly denying that it is a sin, and if anyone else says it is, he dismisses his opinion as worthless. If anyone thus denies and dismisses sin, he pays no heed to anything which is called a sin. This is the position reached by those who are unwilling to be told anything about repentance. On the other hand, those who by repentance have removed some evils which are sins, reach the position of believing in the Lord and loving the neighbour. The Lord keeps them determined to abstain from further sinning; so if through ignorance or some overwhelming longing they sin, this is not counted against them, since they did not intend it nor convince themselves that it was allowable.
[2] I can support this statement by the following experiences. In the spiritual world I have met many people whose life in the natural world was no different from others'; they wore fine clothes, dined elegantly, engaged in business deals like other people to make profits, went to the theatre, joked about lovers as if lusting for them, and more of the same sort. Yet the angels held some of them guilty of sinful evils, and others they did not hold guilty of evils, declaring one group innocent, the other guilty. When they were asked why, when both groups had done much the same, they replied that what they looked for in all cases was the aim, intention or end in view, and they distinguished cases on this basis, so that those who were excused or condemned by their end in view, they themselves excused or condemned. All in heaven have good as their end in view, all in hell evil.
523. It is asserted that no man can fulfil the law, and the less so, since he who trespasses against one commandment of the Decalogue trespasses against all. But the meaning of this assertion is different from its sound, for it is to be understood thus, that he who purposely or deliberately acts contrary to one commandment, acts contrary to the rest, since to so act from purpose and deliberation is to deny utterly that it is sin, and when it is said to be sin, to reject the statement as of no account; and he who so denies and rejects the idea of sin gives no thought to anything that is called sin. Those who are unwilling to hear anything about repentance come into this fixed attitude of mind; but on the other hand, those who by repentance have removed some evils that are sins, come into a settled purpose to believe in the Lord and love the neighbor. Such are kept by the Lord in the purpose to refrain from other evils; and if therefore from ignorance or some over-powerful lust, they are led to commit sin, it is not imputed to them, because they did not commit it deliberately, and do not confirm it in themselves.
This may be confirmed by the following facts: In the spiritual world I have met with many who in the natural world had lived like others, dressing finely, feasting delicately, making money by trading like others, attending theaters, joking about lovers as if from licentiousness, and doing other like things; and yet the angels charged these things upon some as evils of sin, and not upon others, declaring the latter innocent, but the former guilty. Being asked the reason of this, since all had done the same things, they replied, that all are viewed by them from their purpose, intention, and end, and are distinguished accordingly; and therefore they excuse or condemn those whom the end excuses or condemns, since good is the end of all in heaven, and evil the end of all in hell.
523. It is affirmed that no one can fulfil the law, especially as he who offends against one commandment of the Decalogue offends against all. This statement, however, is to be taken in a different sense from what it seems to convey. For it is to be understood in this manner, that whoever from design or conviction acts contrary to one commandment, acts contrary to the rest, since to act from design and conviction is utterly to deny that it is sin; and when it is maintained to be sin, he waves it aside as of no moment. Whoever thus denies sin and waves it aside, makes light of everything that is called sin. Into this set purpose regarding sin come those who are unwilling to hear anything about repentance; whereas they come into the set purpose of believing on the Lord and loving the neighbor, who by repentance have removed some evils that are sins. These are upheld by the Lord in their determination to abstain from further evils; so that if they should commit sin through ignorance, or some overpowering lust, it is not imputed to them, because they did not do it of set purpose, nor do they justify it to themselves.
MEMORABILIA.
This may be confirmed by the following experience. In the spiritual world I have met several persons who have lived in the natural world like others, dressing elegantly, feasting delicately, making money like others by trading, frequenting theatrical performances, jesting about lovers in what might be termed an unseemly manner, and doing other things of a similar kind. Yet the angels accounted these things as sins in the case of some, but not in the case of others, declaring some guilty of sin but others quite innocent. When asked why they made this distinction when all had acted alike, they replied that they regard all with respect to purpose, intention and end, and distinguish them accordingly. Therefore, they excuse or condemn those whom the end excuses or condemns, since good is the purpose, intention and end with all in heaven, but evil with all in hell.
523. Perhibetur, quod nemo possit implere Legem, et eo minus, quoniam qui praevaricatur contra unum praeceptum Decalogi, praevaricatur contra omnia: verum haec loquutionis formula non est sicut sonat; nam hoc ita intelligendum est, quod qui ex proposito aut confirmato agit contra unum praeceptum, ille agat contra reliqua, quoniam ex proposito et confirmato agere, est prorsus negare quod peccatum sit, et quod si dicitur quod sit, id ut nihili rejiciat; et qui ita negat et rejicit peccatum, ille nihili pendit omne quod peccatum vocatur. In hoc propositum veniunt illi, qui non volunt audire aliquid de Poenitentia: vicissim autem in propositum credendi in Dominum et amandi proximum veniunt illi, qui per poenitentiam removerunt aliqua mala 1 quae peccata sunt; hi a Domino in proposito abstinendi a pluribus tenentur; quare si hi ex inscitia aut ex praepollente aliqua concupiscentia peccant, hoc illis non imputatur, quia id sibi non proposuerunt, nec apud se confirmant.
[2] Hoc confirmare licet per haec; in Mundo spirituali offendi plures, qui in Mundo Naturali similes aliis vixerant, splendide se vestiendo, laute epulando, cum foenore sicut alii negotiando, ludos scenicos spectando, de amatoribus sicut ex libidine jocando, praeter consimilia alia, et tamen Angeli quibusdam inculpabant 2 illa ut mala peccati, et quibusdam non inculpabant illa ut mala, et hos declarabant insontes, illos autem sontes: ad interrogationem cur ita, cum tamen parilia fecerunt, respondebant, quod ex proposito, intentione et fine omnes contemplentur, et secundum illa distinguant, et quod ideo illos, quos finis aut excusat aut damnat, ipsi excusent aut damnent, quoniam finis boni est omnibus in Coelo, et finis mali est omnibus in Inferno.
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