647. 第7节 新教会的信与归算决不会和前教会的信与归算共存; 如果它们共存, 这种碰撞和冲突会导致人内教会的一切皆灭亡
新教会的信与归算和前教会或存续教会的信与归算无法共存, 因为它们在三一部分, 甚至十一部分存在分歧。 前教会的信认为, 三个神性身位自永恒就存在, 其中每一位都是单个神或独自为神, 三个创造主也是。 但新教会的信则教导, 只有唯一一个永恒神性身位, 因而只有唯一一个永恒之神, 除祂之外再无别神。 因此, 前教会的信教导神性三位一体被分成三个身位, 而新教会的信则教导神性三位一体统一于一个身位。
前教会的信信仰一个不可见, 不能接近, 不能与人结合的神。 它对神的观念就象它对灵的观念, 认为灵就象以太或空气一样。 但新教会的信则信仰一个可见, 可接近, 能与人结合的神, 在祂里面的那位不可见, 不可接近, 不能结合的神, 就象身体里的灵魂。 它对神的观念就是, 祂是一个人, 因为永恒的那位神可及时变成人。
前教会的信将一切权柄归于不可见的神, 并通过可见的那位神拿走它; 因为它认为, 父神归算信, 并通过它赐下永生, 可见的神只能调解; 而二者都赋予 (或根据希腊教会, 父神赋予) 圣灵 (独自为神的圣灵占据第三位) 带来那信之果效的一切权柄。 但新教会的信则将归算, 以及带来拯救果效的一切权柄归给可见 (不可见的神在祂里面) 的神。
前教会的信主要信仰神, 创造者, 却不信仰作为救世主和救主的神。 但新教会的信则信仰一个神, 祂同时也是创造者, 救世主和救主。
前教会的信认为, 悔改, 罪的赦免, 改造, 重生, 成圣与拯救伴随那信的恩赐和归算而来, 无需人参与或与它们发生联系。 但新教会的信则教导, 人在悔改, 改造, 重生, 因而罪的赦免上要予以配合。
前教会的信认为, 基督功德被归算, 恩赐的信就包含这归算。 新教会的信则教导善与恶被归算, 从而信也被归算, 这归算与圣经一致, 而另一个则与它相背。
前教会认为, 含有基督功德的信被赐下时, 人仍象一块木头或石头; 还认为, 人在属灵的事上完全无能为力。 但新教会则教导截然不同的信, 这信并不在基督功德里, 而是在耶稣基督本人, 神, 救世主和救主里面, 认为人拥有专注于接受信和合作的选择自由。
前教会视仁为其信的附属物, 而非能带来救恩的事物, 这一点构成其宗教信仰。 但新教会将对主的信和对邻的仁联结起来, 使它们成为不可分割的事物, 从而构成它的宗教信仰。 不同之处还有很多。
647. There Is No Way in Which We Can Simultaneously Hold the Views of the New Church and the Views of the Former Church on Faith and the Assignment of Spiritual Credit; If We Did Hold Both These Views at Once, They Would Collide and Cause So Much Conflict That Everything Related to the Church Would Be Destroyed in Us
The views held by the new church regarding faith and the assignment of spiritual credit cannot coexist with the views of the former (and still persisting) church because the two positions do not overlap by a third or even a tenth.
The faith of the former church teaches that three divine persons have existed from eternity, each of whom is God individually or by himself, and all three are creators. The faith of the new church teaches that from eternity there has been only one divine person, and therefore one God; there is no other God except him. Therefore the faith of the former church says the divine Trinity has been divided into three persons, but the faith of the new church says the divine Trinity is united in one person.
[2] The faith of the former church was a belief in a God who cannot be seen, who is inaccessible, and with whom no partnership can be formed. Their idea of him was like their idea of a spirit, which is like their idea of ether or wind. The faith of the new church, however, is a belief in a God who can be seen, who is accessible, and with whom a partnership can be formed, inside whom, like a soul in a body, there exists a God who cannot be seen, who is inaccessible, and with whom no partnership can be formed. Their idea of him is that he is a human being, because the one God, who has existed from eternity, became a human being in time.
[3] The faith of the former church attributes all power to the God who cannot be seen and takes it away from the God who can be seen. It says that God the Father assigns faith to us, and through that faith gives us eternal life; the God who can be seen merely intercedes. Together each of them (or according to the Greek church, just God the Father) gives to the Holy Spirit - who by himself is the third God in the hierarchy - all power to produce the effects of that faith. The faith of the new church, however, attributes to the God who can be seen (in whom is [the God] who cannot be seen) all power to assign spiritual credit or blame and also to produce the effects of salvation.
[4] The faith of the former church is primarily a belief in God the Creator, and not also a belief in him as the Redeemer and Savior. The faith of the new church is a belief in one God who is the Creator, the Redeemer, and the Savior.
[5] The faith of the former church is that the faith we have been granted and assigned leads spontaneously to repentance, the forgiving of our sins, renewal, regeneration, sanctification, and salvation without anything of ourselves getting mixed up in or participating in these processes. The faith of the new church teaches that repentance, reformation, and regeneration, and therefore the forgiving of our sins, occur only with our cooperation.
[6] The faith of the former church says that Christ's merit is assigned to us and that that assigning is embraced by the faith we have been granted. The faith of the new church teaches that, in addition to whether we have faith, we are assigned spiritual credit or blame depending on whether our actions have been good or evil, and that this concept of assigning follows what is taught in Sacred Scripture, but the other goes against it.
[7] The former church says that a faith that contains the merit of Christ is granted to us when we are like a log or a stone; it also says we are completely powerless when it comes to spiritual matters. The new church, however, teaches a completely different kind of faith: it is not a faith in Christ's merit, but rather a faith in Jesus Christ himself as God the Redeemer and Savior. The new church also teaches that we have free choice, which allows us to adapt ourselves so that we are more receptive, and also allows us to cooperate [with the Lord].
[8] The former church attaches goodwill to its faith as a kind of appendage, but not as anything necessary for salvation; this is the nature of its religious practice. The new church unites faith in the Lord and goodwill toward our neighbor as two things that are inseparable; this is the nature of its religious practice.
There are also many other points of disagreement besides these.
647. 1 VII. The faith and concept of imputation in the new church cannot by any means be combined with the faith and concept of imputation current in the former church. If they are combined, there is such a clash and conflict that a person loses all trace of anything to do with the church.
The faith and concept of imputation in the new church cannot be combined with the faith and concept of imputation current in the former or still existing church, because they do not agree to the extent of one third, in fact, not one tenth. The faith of the former church teaches that three Divine Persons existed from eternity, each of which is singly or by Himself God, and there are also three creators. But the faith of the new church is that there was only one Divine Person, and so only one God, from eternity, and there is no other God beside Him. The faith of the former church therefore has held that the Divine Trinity is divided into three Persons; but the faith of the new church holds that the Divine Trinity is united in one Person.
[2] The faith of the former church was in a God who is invisible, inaccessible and with whom we cannot be linked. Their concept of God was like their concept of a spirit, being like that of the ether or the wind. But the faith of the new church is in a God who is visible, accessible and with whom we can be linked, in whom is the God who is invisible, inaccessible and with whom we cannot be linked, just as the soul is in the body. Their concept of God is as a human being because the one God, who was from eternity, became a human being in time.
[3] The faith of the former church attributes all power to the invisible God, and takes it away from the visible God. For it holds that God the Father imputes faith, and by means of it confers everlasting life; and that the visible God only intercedes, and both give (or according to the Greek church, God the Father gives) to the Holy Spirit, who occupies the third position as God by Himself, all power to carry out the effects of that faith. But the faith of the new church attributes to the visible God, in whom is the invisible God, all power to impute and also to carry out the effects of salvation.
[4] The faith of the former church is primarily in God the Creator, and not at the same time in God as Redeemer and Saviour. But the faith of the new church is in one God, who is at the same time Creator, Redeemer and Saviour.
[5] The faith of the former church is that the gift and imputation of faith is followed automatically by repentance, the forgiveness of sins, renewal, regeneration, sanctification and salvation, without the person taking any part in or being connected with them. But the faith of the new church teaches repentance, reformation and regeneration leading to the forgiveness of sins with the person's co-operation.
[6] The faith of the former church holds that Christ's merit is imputed, and the bestowal of faith embraces this imputation. But the faith of the new church teaches that good and evil are imputed, and so is faith, this imputation being in agreement with Holy Scripture, while the other is contrary to it.
[7] The former church holds that faith, in which Christ's merit is contained, is bestowed, while the person remains like a block of wood or a stone; it also holds that a person is totally powerless in spiritual matters. But the new church teaches a completely different faith, which is not in Christ's merit, but in Jesus Christ Himself, God, Redeemer and Saviour, holding that a person has free will to devote himself both to receiving faith and to co-operating.
[8] The former church attaches charity as an appendage to its faith, but not that which brings about salvation, and this is the basis of its religion. But the new church links faith in the Lord with charity towards the neighbour, making them inseparable, and thus the basis of its religion. There are many other disagreements besides these.
Footnotes:
1. This and the following two sections are expanded from Brief Exposition 102-104.
647. VII. THE FAITH AND IMPUTATION OF THE NEW CHURCH CAN BY NO MEANS EXIST TOGETHER WITH THE FAITH AND IMPUTATION OF THE FORMER CHURCH; AND IF THEY ARE TOGETHER, SUCH A COLLISION AND CONFLICT RESULT THAT EVERYTHING PERTAINING TO THE CHURCH IN MAN PERISHES.
The faith and imputation of the New Church cannot exist together with the faith and imputation of the former or still-existing church because they do not agree in one-third part, not even in one-tenth part; for the faith of the former church teaches that three Divine persons have existed from eternity, each one of whom is singly or by Himself God, also three Creators. But the faith of the New Church is that there has been but one Divine Person, thus one God, from eternity, and that beside Him there is no God. Thus the faith of the former church has taught a Divine Trinity divided into three Persons, while the faith of the New Church teaches a Divine Trinity united in one Person.
[2] The faith of the former church has been a faith in a God invisible, inaccessible, and incapable of conjunction with man; and its idea of God has been like its idea of spirit, which is like that of ether or air. But the faith of the New Church is a faith in a God who is visible, accessible, and capable of conjunction with man, in whom, like the soul in the body, is God invisible, inaccessible, and incapable of conjunction; and its idea of this God is that He is a Man, because the one God who was from eternity became Man in time.
[3] The faith of the former church attributes all power to the invisible God, and takes it from the visible; for it teaches that God the Father imputes faith, and through it bestows eternal life, and that the visible God merely intercedes; while they both give (or according to the Greek church, God the Father gives) to the Holy Spirit, who is by Himself the third God in order, all power to work out the effects of that faith. But the faith of the New Church attributes to the visible God, in whom is the invisible, the omnipotence to impute and also to work out the effects of salvation.
[4] The faith of the former church is primarily a faith in God the Creator, and not at the same time a faith in Him as Redeemer and Savior; while the faith of the New Church is a faith in one God, who is at once Creator, Redeemer and Savior.
[5] The faith of the former church is that repentance, forgiveness of sins, renewal, regeneration, sanctification and salvation follow of themselves faith given and imputed, with nothing pertaining to man mingled or joined with these. But the faith of the New Church teaches that man co-operates in repentance, reformation and regeneration, and thus in the forgiveness of sins.
[6] The faith of the former church teaches the Imputation of Christ's merit, which imputation is embraced in the faith bestowed; while the faith of the New Church teaches the imputation of good and evil, and also of faith, and that this imputation is in accordance with Sacred Scripture, while the other is contrary to it.
[7] The former church teaches that faith, which includes the merit of Christ, is given when man is like a stock or a stone; and it also teaches man's utter impotence in spiritual things; but the New Church teaches a wholly different faith, which is not a faith in the merit of Christ, but in Jesus Christ Himself, God, Redeemer and Savior, and a freedom of choice that both fits man to receive and also to co-operate.
[8] The former church adds charity to its faith as an appendage, but not as anything saving, and thus it constitutes its religion; but the New Church conjoins faith in the Lord and charity toward the neighbor as two inseparable things, and thus constitutes its religion There are also many other differences.
647. VII. THE FAITH AND IMPUTATION OF THE NEW CHURCH CANNOT POSSIBLY BE HELD ALONG WITH THE FAITH AND IMPUTATION OF THE FORMER CHURCH; IF THEY WERE BROUGHT TOGETHER SUCH A COLLISION AND CONFLICT WOULD ENSUE AS TO DESTROY EVERY THING OF THE CHURCH IN A MAN.
The faith and imputation of the New Church cannot be held along with those of the former Church which still persists, because they do not agree in a third or even in a tenth of their doctrine. For the faith of the former Church teaches that three Divine Persons have existed from eternity, each of whom singly, or by Himself, was God, and also as so many Creators. But the faith of the New Church is that there was from eternity only one Divine Person, and thus one God, and that beside Him there is no other God. The faith of the former Church has, therefore, taught a Divine Trinity divided into three Persons; but the faith of the New Church teaches the Divine Trinity united in one Person.
[2] The faith of the former Church was in a God invisible and inaccessible, with whom there could be no conjunction; and they thought of Him as a spirit, of the same nature as ether or wind. But the faith of the New Church is in a God who is visible and accessible, and with whom there can be conjunction, in whom, as the soul in the body, is God the invisible and inaccessible, and with whom there can be no conjunction; and they think of Him as a Man, because the one God who was from eternity, became Man in time.
[3] The faith of the former Church attributes all power to the invisible God, and denies it to the visible. For it teaches that God the Father imputes faith, and thereby bestows eternal life; and that the visible God only intercedes; and that they both give, or according to the Greek Church, God the Father gives, to the Holy Spirit, who is the third in order God by Himself, all power to work out the effects of that faith. But the New Church attributes to the visible God, in whom is the invisible, all power to impute, and also to work out the effects of salvation.
[4] The faith of the former Church is Primarily in God the Creator, and not at the same time in Him as Redeemer and Savior; but the faith of the New Church is in one God, who is at the same time the Creator, Redeemer and Savior.
[5] The faith of the former Church is that repentance, remission of sins, renewal, regeneration, sanctification and salvation follow of themselves the faith that is given and imputed, without anything of man being mingled or conjoined with them. But the faith of the New Church teaches repentance, reformation, regeneration, and thus the remission of sins, with man's co-operation.
[6] The former Church teaches the imputation of Christ's merit, and that it is included in the faith bestowed on man. But the New Church teaches the imputation of good and of evil, and at the same time of faith; and that this imputation is in accordance with the Sacred Scripture, while the other is contrary to it.
[7] The former Church teaches the gift of faith in which is included the merit of Christ, the man being as a stock or a stone; and it also asserts man's utter impotence in spiritual things. But the New Church teaches a faith wholly different, not a faith in the merit of Christ but in Jesus Christ Himself as God, the Redeemer and Savior, and in free will both to apply oneself to reception and to co-operate with Him.
[8] The former Church adjoins charity to its faith as an appendage, but not as saving, and on this relationship it forms its religion; but the New Church unites faith in the Lord and charity towards the neighbor as two inseparable things, and on this relationship forms its religion. The two Churches have many other points of difference.
647. Quod Fides et Imputatio Novae Ecclesiae nequaquam possint una esse cum fide et imputatione prioris Ecclesiae, et quod, si una sunt, fiat collisio et conflictio talis, ut pereat omne 1 Ecclesiae apud hominem.
Quod Fides et Imputatio novae Ecclesiae non possit una esse cum fide et imputatione prioris seu adhuc 2 perstantis Ecclesiae, est causa, quia non in uno tertio, ne quidem in uno decimo conveniunt: Nam fides prioris Ecclesiae docet, quod ab aeterno exstiterint tres Personae Divinae, quarum unaquaevis singulatim seu per se esset Deus, totidem etiam Creatores; fides autem novae Ecclesiae est, quod modo una Persona Divina, ita unus Deus ab aeterno fuerit, et quod praeter Ipsum non alius Deus sit: quare fides prioris Ecclesiae tradidit Divinam Trinitatem divisam in tres Personas; at fides novae Ecclesiae tradit Divinam Trinitatem unitam in una Persona.
[2] Fides prioris Ecclesiae fuit in Deum invisibilem, inaccessibilem et inconjungibilem, de quo idea fuit qualis est de Spiritu, quae est sicut est de aethere aut vento; at fides novae Ecclesiae est in Deum visibilem, accessibilem, et conjungibilem, in quo ut anima in corpore est Deus invisibilis, inaccessibilis et inconjungibilis, de quo est idea hominis, quia Deus unus, qui fuit ab aeterno, factus est homo in tempore.
[3] Fides prioris Ecclesiae tribuit Deo invisibili omnem potentiam, et hanc Deo visibili derogat, nam tradit quod Deus Pater imputet fidem, et per illam donet vitam aeternam, et quod visibilis modo intercedat, et quod uterque, aut secundum Graecam Ecclesiam, Deus Pater, Spiritui Sancto, qui est tertius in ordine Deus per se, det omnem potentiam operandi istius fidei effectus; at fides novae Ecclesiae tribuit Deo visibili, in quo invisibilis, omnipotentiam imputandi, et quoque operandi effectus salutis.
[4] Fides prioris Ecclesiae est primario in Deum Creatorem, et non simul in Illum ut Redemptorem et Salvatorem; at fides novae Ecclesiae est in unum Deum, qui simul est Creator, Redemptor et Salvator.
[5] Fides prioris Ecclesiae est, quod fidem donatam et imputatam sequantur ex se Poenitentia, Remissio peccatorum, Renovatio, Regeneratio, Sanctificatio, et Salus, praeter quod aliquid hominis illis commisceatur aut conjungatur; at fides novae Ecclesiae docet poenitentiam, reformationem, regenerationem, et sic remissionem peccatorum, cooperante homine.
[6] Fides prioris Ecclesiae tradit imputationem meriti Christi, quam donata fides amplectitur; at fides novae Ecclesiae docet imputationem boni et mali, et simul fidei, et quod haec imputatio sit secundum Scripturam sacram, illa autem contra eam.
[7] Prior Ecclesia tradit donationem fidei in qua meritum Christi, quando homo est sicut truncus et lapis, et quoque tradit totalem impotentiam in spiritualibus; Nova autem Ecclesia docet prorsus aliam fidem, quae non est in meritum Christi, sed in Ipsum Jesum Christum Deum Redemptorem et Salvatorem, et liberum arbitrium tam ad applicandum se ad receptionem, quam ad cooperandum.
[8] Prior Ecclesia fidei suae adjungit charitatem ut appendicem, sed non ut salvificam, et sic facit Religionem; Nova autem Ecclesia conjungit fidem in Dominum et charitatem erga proximum, ut duo inseparabilia, et sic facit Religionem; praeter plures alias discordantias.
Footnotes: