796.路德、梅兰希顿和加尔文在灵界的情况。
我常常与这些基督教改革领袖交谈，因此得知他们从进入灵界直到如今的基本情况。自从进入灵界，他就满腔热情地传扬和维护自己的教义。而且随着赞同拥护他教义的人陆续进入灵界，他的兴致越发高昂。他在灵界的房子和生前在艾斯勒本的房子相似，房间中央有个微微凸起的平台，他就坐在那里。房门经常是打开的，听众可以进来。他给听众安排座位，一排一排的，强烈拥护他教义的人坐在前面，认同程度较低的坐在后面。他开始滔滔不绝地讲课，时而允许人们提问，以便从某个点继续他的讲座。
由于受到普遍欢迎，结果他采取了一种错误的说服方式，其影响力在灵界之大，甚至无人可怀疑和反驳他的话。由于涉及一种古人所用的咒语，他受到严厉的限制，被禁止以那种带有强烈说服力的方式说话。此后，他以学到的知识并运用理性讲课，和从前一样。之前带有强烈说服力的涉及咒语的方式，是从骄傲虚荣之心出来的。其特征是，他不仅攻击反驳的问题，而且攻击反驳者本人。
1757年最后审判在灵界发生之前，路德的情况基本是这样。然一年后，他搬到了另一个地方，同时也进入了另一种状态。当他听说尚在尘世的我能与灵界的人交流，就和其他人一样跑来见我。经过一番问与答，他看出如今前教会已走到尽头，新教会正开始兴起。但以理曾预言此新教会，主在福音书中也亲自预言过。他还看出，此新教会就是启示录中新耶路撒冷和天使在空中向地上的人宣告“永远的福音”所指的（启示录14:6）。对此他大为恼火并斥责我。不过当他发现新的天堂已经出现，正由那些承认主即天地之神的人（照主自己的话，马太福音28:18）组成，又因注意到自己的听众与日俱减，就缄默不语了，且从此与我走得更近了，对我的态度也好转了。后来，当他确知自己唯信称义的教义不是出于圣言，而是出自本人的头脑时，他谦卑下来，愿意在主、仁、真信、自由意志、救赎等问题上单单照圣言接受指教。最后他信服了，开始持赞同的态度，且越来越信服新教会正赖以建立的真理。
这段时间，他几乎每天和我在一起。每当想起这些，他就嘲笑自己以前的观点，简直与圣言背道而驰。我听到他说：“我以前死死抓住唯信称义，将仁爱从其属灵本质中剔除，坚持善行无关紧要，且认定人在灵性上无选择自由，及其它与唯信称义环环相扣的教义，你不要感到奇怪。我的目的是与罗马天主教决裂，而要达到这个目的，我别无他法。所以，自己走偏了我不奇怪，我奇怪的是一个疯子竟然让这么多人也随着疯狂了，以致对圣经明显与之相对的道理视而不见。”说这话时，他瞟向周围一些忠实拥护他教义、曾经非常着名的作家。
观察天使告诉我，相比许多在唯信称义的教义上固执己见的人，路德之所以较容易转变，是因为小的时候，在发起宗教改革之前，早已吸收爱心至上的观念，这是他在着作和讲道中对爱有精彩讲述的原因。这就是说，唯信称义的教义只嵌入他外在的属世人，而未植根于他内在的属灵人。那些很早就形成成见，排斥仁爱的灵性，认定善行无关紧要的人，情况就截然不同了。有了足够的论据，他们认定唯信称义，是再自然不过的。
我与萨克森亲王也有过交谈，路德在世时曾和他在一起。他说他曾时常批评路德，特别是把善行从信仰剥离，宣称信就得救，而非凭善行得救，然事实上，圣言不仅将两个得救的因素连接起来，保罗甚至将善（爱）置于信之上，他说：如今常存的有信，有望，有爱；这三样，其中最大的是爱。（哥林多前书13:13）不过亲王还说，路德每次都回答说，为了从罗马天主教脱离，他别无他法。此亲王如今在天堂。
796. 路德, 梅兰希顿和加尔文在灵界的情况。
我常常与这些基督教改革领袖交谈, 因此得知他们从进入灵界直到如今的基本情况。 自从进入灵界, 他就满腔热情地传扬和维护自己的教义。 而且随着赞同拥护他教义的人陆续进入灵界, 他的兴致越发高昂。 他在灵界的房子和生前在艾斯勒本的房子相似, 房间中央有个微微凸起的平台, 他就坐在那里。 房门经常是打开的, 听众可以进来。 他给听众安排座位, 一排一排的, 强烈拥护他教义的人坐在前面, 认同程度较低的坐在后面。 他开始滔滔不绝地讲课, 时而允许人们提问, 以便从某个点继续他的讲座。
由于受到普遍欢迎, 结果他采取了一种错误的说服方式, 其影响力在灵界之大, 甚至无人可怀疑和反驳他的话。 由于涉及一种古人所用的咒语, 他受到严厉的限制, 被禁止以那种带有强烈说服力的方式说话。 此后, 他以学到的知识并运用理性讲课, 和从前一样。 之前带有强烈说服力的涉及咒语的方式, 是从骄傲虚荣之心出来的。 其特征是, 他不仅攻击反驳的问题, 而且攻击反驳者本人。
1757年最后审判在灵界发生之前, 路德的情况基本是这样。 然一年后, 他搬到了另一个地方, 同时也进入了另一种状态。 当他听说尚在尘世的我能与灵界的人交流, 就和其他人一样跑来见我。 经过一番问与答, 他看出如今前教会已走到尽头, 新教会正开始兴起。 但以理曾预言此新教会, 主在福音书中也亲自预言过。 他还看出, 此新教会就是启示录中新耶路撒冷和天使在空中向地上的人宣告“永远的福音”所指的 (启示录14:6)。 对此他大为恼火并斥责我。 不过当他发现新的天堂已经出现, 正由那些承认主即天地之神的人 (照主自己的话, 马太福音28:18) 组成, 又因注意到自己的听众与日俱减, 就缄默不语了, 且从此与我走得更近了, 对我的态度也好转了。 后来, 当他确知自己唯信称义的教义不是出于圣言, 而是出自本人的头脑时, 他谦卑下来, 愿意在主, 仁, 真信, 自由意志, 救赎等问题上单单照圣言接受指教。 最后他信服了, 开始持赞同的态度, 且越来越信服新教会正赖以建立的真理。
这段时间, 他几乎每天和我在一起。 每当想起这些, 他就嘲笑自己以前的观点, 简直与圣言背道而驰。 我听到他说: “我以前死死抓住唯信称义, 将仁爱从其属灵本质中剔除, 坚持善行无关紧要, 且认定人在灵性上无选择自由, 及其它与唯信称义环环相扣的教义, 你不要感到奇怪。 我的目的是与罗马天主教决裂, 而要达到这个目的, 我别无他法。 所以, 自己走偏了我不奇怪, 我奇怪的是一个疯子竟然让这么多人也随着疯狂了, 以致对圣经明显与之相对的道理视而不见。 ”说这话时, 他瞟向周围一些忠实拥护他教义, 曾经非常著名的作家。
观察天使告诉我, 相比许多在唯信称义的教义上固执己见的人, 路德之所以较容易转变, 是因为小的时候, 在发起宗教改革之前, 早已吸收爱心至上的观念, 这是他在著作和讲道中对爱有精彩讲述的原因。 这就是说, 唯信称义的教义只嵌入他外在的属世人, 而未植根于他内在的属灵人。 那些很早就形成成见, 排斥仁爱的灵性, 认定善行无关紧要的人, 情况就截然不同了。 有了足够的论据, 他们认定唯信称义, 是再自然不过的。
我与萨克森亲王也有过交谈, 路德在世时曾和他在一起。 他说他曾时常批评路德, 特别是把善行从信仰剥离, 宣称信就得救, 而非凭善行得救, 然事实上, 圣言不仅将两个得救的因素连接起来, 保罗甚至将善 (爱) 置于信之上, 他说: 如今常存的有信, 有望, 有爱; 这三样, 其中最大的是爱。 (哥林多前书13:13) 不过亲王还说, 路德每次都回答说, 为了从罗马天主教脱离, 他别无他法。 此亲王如今在天堂。
796. Luther, Melanchthon, and Calvin in the Spiritual World
I have often had conversations with these three leading reformers of the Christian church. I have learned what the state of their life has been from the beginning up to the present day.
As for Luther, from the moment he arrived in the spiritual world he was an ardent evangelist for and defender of his own theological teachings. As the number of people from earth who agreed and favored his position grew, his impassioned championing of those teachings only increased.
He was given a home like the one he had had in the world, at Eisleben. In the middle of that home he set up a chair on a low platform. He would sit there, and his door was open to people who came to hear him. He would line them up in rows, placing those who were most favorable to his views closest to himself and situating the less favorable behind them. Then he would follow a routine of holding forth for a while, and breaking now and then for questions, but always with a view to using the questions as a way to get back to the main point of his lecture.
[2] Over time, because of the widespread approval he was receiving he adopted a particular style of persuasive speaking that is so effective in the spiritual world that no one can resist it or take up a contrary position to what is being said. Because this technique was in fact a type of incantation that had been practiced in ancient times, however, he was strictly forbidden to use it. He went back to appealing to people's memory and understanding instead.
The type of persuasion (actually a form of incantation) that he had been practicing draws its power from self-love. Eventually that self-love leads the style of discourse to become such that when anyone contradicts what you are saying, you attack not only the point being made but also the person who is making it.
[3] This was the state of Luther's life all the way up to the time of the Last Judgment, which occurred in the spiritual world in 1757. Then a year after that, Luther was relocated from that first house of his to another; at the same time he was brought into a different state of life as well.
He came to hear about my situation - that although I was still in the physical world, I was having conversations with people in the spiritual world. Therefore he (and many others) sought me out. After a lot of questions and answers back and forth with me, he came to understand that this day is the end of the former church, and the beginning of the new church that Daniel had foretold and that the Lord himself prophesied in the Gospels. Luther also understood the idea that this new church is what is meant by the New Jerusalem in the Book of Revelation and by the everlasting gospel proclaimed by the angel, flying in the midst of heaven, to the people who dwell on the earth (Revelation 14:6).
At that point in the conversation, though, he became extremely upset and protested loudly against what I was saying. Nevertheless, as he gradually came to see that the new church has been and is being constituted of people who acknowledge the Lord alone as the God of heaven and earth (as the Lord himself says in Matthew 28:18), and as he noticed that the group that gathered around him daily was becoming smaller, his protestations came to an end.
We then developed a closer relationship and he began confiding in me. Once he had become thoroughly convinced that he had based his central doctrine of justification by faith alone on his own ideas and not on the Word, he allowed himself to be taught about the Lord, goodwill, true faith, free choice, and even redemption; and all this teaching was based exclusively on the Word.
[4] After being convinced, he began to prefer the truths that are foundational to the new church, and to become stronger in them. During this period he was spending time with me every day. Then whenever these truths would come to his mind, he would start to laugh at his own prior teachings, because they went directly against what the Word says.
I once heard him saying, "It is not all that surprising, though, that I latched onto faith alone as what justifies us, and cut goodwill off from its own spiritual essence, and took away the notion of any human free choice in spiritual things, not to mention the many other things that faith alone, once that is accepted, leads to, like one link after another in a chain. It was all because my goal was to separate from the Roman Catholics, and the notion of faith alone was the only way to pursue and achieve that. Therefore I am not surprised that I wandered off into error. But I am surprised that one deranged person can produce so many other deranged people. " Luther then looked over in the direction of some famous theological authors who were much read in their day, who were loyal adherents to his teachings.
"It does surprise me," he continued, "that people like these did not notice the statements in Sacred Scripture that contradict my teachings, even though such statements are standing there in plain sight. "
[5] The angels who examine people informed me that this leader, more than many others who had convinced themselves that we are justified by faith alone, was in a state of openness to change, because since his youth, before he ever began the Protestant Reformation, he had taken to heart the teaching that goodwill has the highest priority; this is why in both his writings and his sermons he had taught so beautifully about goodwill.
It became clear from this that the idea of justification by faith alone had taken root in his outer, earthly self, but not in his inner, spiritual self. The outcome is very different for people who become convinced in their youth that goodwill is not spiritual; this spontaneously occurs in listeners when a teacher uses supporting evidence to establish that we are justified by faith alone.
[6] I have had a conversation with the person who was the prince of Saxony when Luther was in the world. He told me that he had often raised objections to Luther, particularly on the point that Luther had separated goodwill from faith and declared that faith contributes to our salvation but goodwill does not, even though Sacred Scripture not only unites these two as the universal means of salvation, but Paul actually gives precedence to goodwill over faith when he says, "There are three things: faith, hope, and goodwill. The greatest of these is goodwill" (1 Corinthians 13:13). The prince noted, however, that Luther would give the same response every time - that he had no choice but to do so, because of the Roman Catholics. This prince is among the blessed.
796. Luther, Melanchthon and Calvin in the spiritual world.
I have held many conversations with these three leaders, who were the reformers of the Christian church, and thus I learned what has been the condition in which they lived from the beginning down to the present day. As for Luther, as soon as he arrived in the spiritual world, he was at once a keen propagator and defender of his dogmas, and as the numbers of his supporters coming from the earth increased, so did his zeal for those dogmas. He was given a house there similar to the one he had lived in while in the bodily life at Eisleben. In the middle of this he set up a slightly raised platform, where he took his seat. The door was open to admit listeners, whom he arranged in rows, the strongest supporters nearest to him, and those less favourable behind him. Then he spoke continuously, from time to time allowing questions, in order to be able to begin again by picking up the thread of the discourse he had just finished.
[2] As a result of this general support he finally adopted a false conviction; this is so potent in the spiritual world that no one can resist it or speak against what it prescribes. But because this was a kind of incantation as used by the ancients, he was forbidden to go on talking seriously on the basis of that conviction, and after that he taught as before from memory and at the same time the use of his understanding. A conviction of this sort which is a kind of incantation wells up from self-love. This ends up by making a person so disposed that, when anyone contradicts him, he not only attacks the subject under debate, but the other person himself.
[3] He lived like this up to the Last judgment, which took place in the spiritual world in 1757. A year later he was moved from his first house to another, at the same time moving into a different state. On hearing that I, although in the natural world, spoke with those who were in the spiritual world, he was one of a number who came to see me. After some questions had been put and answered, he perceived that the present time is the end of the former church and the beginning of the new church foretold by Daniel's prophecy, and also by the Lord Himself in the Gospels. He also grasped that it is this new church which is meant by the New Jerusalem in Revelation, and by the everlasting gospel which the angel flying in the midst of heaven announced to dwellers upon earth (Revelation 14:6). He became very indignant and abused me; but as he grasped that there was a new heaven, which was and is being made from those who acknowledge the Lord alone as God of heaven and earth, as His words in Matthew 28:18 state, and noticing that the size of his audience grew less day by day, he stopped being abusive, and then came closer to me and began to talk with me in a more intimate fashion. Once he had been convinced that he had drawn his principal dogma about justification by faith alone not from the Word, but from his own intelligence, he allowed himself to be instructed about the Lord, charity, true faith, free will and so on to redemption, all of this from no source but the Word. Finally when he had been convinced, he began to take a favourable view, and more and more to convince himself of the truths on which the new church is being founded.
[4] At this time he was with me daily, and then, whenever he recalled as being those truths, he began to laugh at his previous dogmas, as being something completely opposite to what the Word says. I heard him say: 'You should not be surprised that I seized upon faith alone as justifying, shut off charity from its spiritual essence and also took away from people all free will in spiritual matters, not to mention other things which hang like hooks from a chain on faith alone, once it is accepted. My aim was to make a split with the Roman Catholics, and there was no other way to achieve and accomplish this aim. I am not surprised therefore that I myself went astray, but I am surprised that one madman could drive so many others mad.' He glanced round here at some dogmatic writers who had been famous in his time, faithfully following his teaching, for failing to see the contradictions contained in Holy Scripture, evident though they were.
[5] The examining angels told me that this leader was in a better position to be converted than many others who had convinced themselves of justification by faith alone, because in childhood, before he started making the reformation, he had absorbed the dogma of the preeminence of charity. This was why both in his writings and his sermons he gave excellent teaching about charity. It is to be deduced from these facts that his belief in justification was implanted in his external natural man, not rooted in his internal spiritual man. The case is quite different with those who while young convince themselves that there is no spirituality in charity; and this also happens automatically, when justification by faith alone is well grounded upon arguments.
[6] I talked with the prince of Saxony with whom Luther had been in the world. He told me how he had often criticised him, in particular for separating charity from faith, and declaring faith and not charity as the means to salvation, when Holy Scripture not only links them as the two universal means to salvation, but Paul too puts charity above faith, saying that there are three things, faith, hope and charity, and the greatest of these is charity (1 Corinthians 13:13). Luther, however, replied every time that he could do no other because of the Roman Catholics. This prince is among the blessed.
796. LUTHER, MELANCTHON, AND CALVIN IN THE SPIRITUAL WORLD.
Having frequently talked with these three leaders, reformers of the Christian church, I have thus learned what the state of their life has been from its beginning in that world up to the present time. As for Luther, from the time that he entered the spiritual world he was a most vehement propagator and defender of his dogmas, and his zeal for them grew as the number of those from the earth who agreed with him and favored him increased. A house was given him there like the one he had at Eisleben while he lived in the body. In the center of this house he erected a sort of throne, somewhat elevated, where he sat; and through the open door he admitted hearers, and arranged them in classes, admitting to the class nearest to himself those who were the more favorable to him, and placing behind them those less favorable, and then he made set speeches to them, occasionally permitting questions in order that he might from some point resume the thread of his discourse.
[2] In consequence of this general approval he at length acquired a power of persuasion which is so efficacious in the spiritual world that no one is able to resist it or speak against what is said. But as this was a kind of incantation used by the ancients, he was strictly forbidden to speak any more from that power of persuasion; and thereafter he taught, as he had done before, from the memory and understanding together. This power of persuasion, which is a kind of incantation, flows from the love of self; and on this account it finally becomes of such a nature that when anyone contradicts, not only is the subject in question attacked, but also, the person himself.
[3] Such was the state of Luther's life up to the time of the last judgement, which took place in the spiritual world in the year 1757. But a year after that, he was removed from his first house to another, and at the same time underwent a change of state. And then, having heard that I, while still in the natural world, could speak with those in the spiritual world, he among others came to me; and after some questions and answers, he saw that there is at this day an end of the former church and the beginning of a new church, respecting which Daniel prophesied, and which was predicted by the Lord Himself in the Gospels. He also saw that it is this new church that is meant by the New Jerusalem in the Apocalypse, and by "the eternal gospel" which the angel flying in the midst of heaven proclaimed unto them that dwell upon the earth (Revelation 14:6). At this he became very angry and railed. But as he observed the increase of the new heaven (which was formed and is still forming of those who acknowledge the Lord alone as the God of heaven and earth, according to His word in Matthew (28:18), and also that the number of his own congregations was daily diminishing, he ceased his railing, and then came nearer to me, and began to talk with me more familiarly. And when he had been convinced that he had got his chief dogma of justification by faith alone from his own intelligence and not from the Word, he suffered himself to be instructed respecting the Lord, charity, true faith, freedom of choice, and also respecting redemption, and this solely from the Word.
[4] And finally when he had been convinced, he began to favor those truths out of which the New Church is built up, and finally to confirm himself in them more and more. At this time he was with me daily; and then, as often as he brought those truths together, he began to laugh at his former dogmas as things diametrically opposed to the Word; and I heard him say, "Do not wonder at my seizing upon justification by faith alone, excluding charity from its spiritual essence, and thus taking away from men all freedom of choice in things spiritual, and affirming other things that depend on faith alone once accepted, as links on a chain, since my object was to break away from the Roman Catholics, and this object I could compass and attain in no other way. I therefore do not wonder at my own errors, but I do wonder that one crazy man could make so many others crazy; so that they failed to see what is said in the Sacred Scriptures on the other side, although it is very manifest;" and as he said this he looked askance at certain dogmatic writers, men of celebrity in his time, faithful followers of his doctrine.
[5] I was told by the examining angels that the reason why this leader was more nearly in a state of conversion than many others who had confirmed themselves in the doctrine of justification by faith alone, was that in his childhood, before he entered upon the Reformation, he had been imbued with the dogma of the preeminence of charity; and for this reason his teaching respecting charity was so excellent, both in his writings and in his preaching; and as a consequence, justifying faith with him was merely implanted in his external-natural man, and had not taken root in his internal-spiritual man. It is otherwise with those who in their childhood confirm themselves against the spirituality of charity; and this comes of itself when justification by faith alone is established by confirmations. I have talked with the prince of Saxony, with whom Luther had been associated in the world, and he told me that he had often reproved Luther, especially for separating charity from faith and declaring faith to be saving and charity not saving, when not only does Sacred Scripture join together these two universal means of salvation, but Paul even sets charity before faith, when he says,
That there are three, faith, hope, charity, and that the greater of these is charity (1 Corinthians 13:13).
But he said that Luther as often replied that he could not do otherwise, because of the Roman Catholics. This prince is among the blessed.
796. II. LUTHER, 1 MELANCHTHON 2 AND CALVIN 3 IN THE SPIRITUAL WORLD.
I have frequently conversed with these three leaders, who were reformers of the Christian Church, and have thus learned what was the nature of their lives from the beginning down to the present time.
LUTHER. From the time he first entered the spiritual world he was a very keen disseminator and defender of his own dogmas; and his zeal for them increased with the increasing number of those coming from the earth who approved and favored them. A house was given him such as he had at Eisleben during his life in the body; and there in its central hall he set up a kind of throne, somewhat elevated, where he took his seat. Those who came to listen to him were admitted by a door which was always open, and these he arranged in groups. He assigned to places nearest himself those who were most favorable to his opinions, and to places behind them those who were less favorable. He then spoke continuously, but occasionally allowed questions, so that when he had finished some point, he might resume his discourse, from a different point of view.
[2] By securing general favor in this way, he acquired the art of persuasion, which in the spiritual world is so effective that no one can resist it or controvert what is asserted. As this art, however, was of the nature of enchantment which the ancients used, he was strictly forbidden to speak thus from persuasion; so he thereafter taught, as he had done before, from his memory and his understanding. This art of persuasion, which is a kind of enchantment, springs from the love of self; and consequently it at length attacks not only the matter which an opponent may raise, but even makes the attack personal.
[3] This was the state of Luther's life up to the time of the Last Judgment, which took place in the spiritual world in the year 1757. The year after he was removed from his first house to another, and was at the same time brought into a different state. Hearing that I, while living in the natural world, held intercourse with those who were in the spiritual world, he with several others paid visits to me. After asking some questions and receiving my answers, he perceived that now is the end of the former Church and the beginning of the New Church foretold by Daniel, and by the Lord Himself in the Evangelists. He also perceived that this New Church is meant by the New Jerusalem in the Revelation, and by the everlasting Gospel which the angel flying in the midst of heaven preached to those dwelling on the earth, Revelation 14:8. He was very indignant, and gave way to railing; but he saw that the new heaven [was being established] which was formed and is being formed by those who acknowledge the Lord alone as the God of heaven and earth, according to His words in Matthew 28:18; and he also observed that the numbers that resorted to him daily were decreasing. His storming, therefore, ceased, and he sought my closer acquaintance, and began to talk more familiarly with me. After being convinced that he had derived his chief dogma of justification by faith alone not from the Word but from his own intelligence, he suffered himself to be instructed concerning the Lord, charity, true faith, free will, and further, concerning redemption, and this from the Word alone.
[4] After being convinced, he at length began to favor, and then to confirm himself more and more in the truths on which the New Church is established. At this time he was with me daily; and as he acquired, one after another, those truths, he would laugh at his former views as being in direct opposition to the Word. And I heard him say: "Do not wonder that I seized upon faith alone as justifying, deprived charity of its spiritual essence and took away from men all free will in spiritual things, besides teaching many other dogmas which depend like so many links in a chain upon faith alone when once it is received. For my object was to break away from the Roman Catholics, and this end I could not otherwise follow up and attain. I do not wonder, therefore, that I erred; but I do wonder that the folly of one man should make so many others foolish, and that they did not see the contradictions of the Sacred Scripture, although these are so manifest." Here he glanced at some dogmatical writers, famous in his own day and faithful followers of his own doctrine, who were standing at his side.
[5] I was informed by the examining angels that this leading Churchman was in a state of conversion before many others who had confirmed themselves in justification by faith alone; because in his youth, before he began the Reformation, he was imbued with the doctrine of the pre-eminence of charity. This was why, both in his writings and in his sermons, he taught charity so excellently. Thus it came about that the doctrine of faith that justifies was with him implanted in his external natural man, but not rooted in his internal spiritual man. It is different with those who, in their youth, confirm themselves against the spiritual character of charity; and this happens when they establish justification by faith alone by using arguments in its favor.
I have conversed with the Elector of Saxony with whom Luther had been associated in the world. He told me that he had often reproved Luther, particularly for separating charity from faith, and for declaring the latter and not the former to be saving; although the Sacred Scripture joins together those two universal means of salvation, while Paul even sets charity above faith. For he says that there are three (things), faith, hope and charity, and that the greatest of these is charity, 1 Corinthians 8:13. But he added that Luther generally replied that he could not do otherwise, because of the Roman Catholics. This Prince is among the blessed.
Footnotes:
1. Luther, Martin, A.D. 1483-1646, the leader of the Protestant Reformation in Germany, was born at Eisleben, Saxony. He was a student at Erfurt in law and divinity, and was ordained priest in A.D. 1507. He left Erfurt for a chair in the university of Wittenberg, where his preaching attracted great attention. Here he made his first public protest against the Romish Church by condemning the sale of indulgences. The Lutheran Church dates its origin from the year A.D. 1520 when Luther was expelled from the Romish Church. It assumed a more definite shape on the publication in A.D. 1530 of the Augsburg Confession. This was drawn up by Melanchthon and Luther as the principal standard of the Church. The final establishment of the Lutheran Church was made possible by the friendly offices of Maurice, Elector of Saxony.
2. Melanchthon, the foremost scholar among the early Protestants, A.D. 1497-1560. He met Luther at Wittenberg where he was professor of Greek. He exercised a powerful influence over Luther, and was mainly responsible for drawing up the Augsburg Confession. On Luther's death he became the leader of the Lutherans.
3. Calvin, John, A.D. 1509-1564, was called by Melanchthon "The theologian of the sixteenth century." He studied law as well as theology, became a Protestant and induced the authorities of Geneva to renounce Popery. The friend of John Knox, he exercised a powerful influence on Scottish Protestantism. His views may be summarized thus: particular election; particular redemption; moral inability in a fallen state; free grace; and ultimate salvation for the elect, notwithstanding many failings and aberrations on the part of the believer. In its leading features his theology is that of Augustine.
796. DE LUTHERO, MELANCHTONE, ET CALVINO, IN MUNDO SPIRITUALI.
Cum Tribus his Antesignanis, qui Reformatores Ecclesiae Christianae fuerunt, saepius loquutus sum, et inde instructus, qualis fuit Status vitae illorum a principio usque ad hodie. Quod LUTHERUM attinet, a primo tempore, cum in Mundum spiritualem alluit, acerrimus propagator et defensor suorum dogmatum fuit, et sicut succrevit multitudo consentiens et favens e Terra, increvit ejus Zelus pro illis; ibi data ei fuit Domus, qualis 1 ei fuerat in vita corporis, Eislebiae; et ibi in medio erexit Solium parum elevatum, in quo consedit, et per apertam portam admisit auscultatores, et hos in Ordines disposuit; in proximum sibi adscivit faventiores, et post illos collocavit minus faventes, et tunc in tenore loquutus est, et per vices permisit interrogationes, propter finem ut telam sermonis finiti ex aliqua origine iterum exorsurus esset.
[2] Ex communi hoc favore tandem imbuit PERSUASIONEM, quae in Mundo spirituali talis efficaciae est, ut non ab ullo possit resisti, nec contra id quod dicitur loqui; verum quia hoc erat species incantationis ab antiquis in usu, ex Persuasione illa amplius loqui serio interdictum est, et postea sicut prius ex Memoria et simul Intellectu docuit: talis Persuasio, quae species incantationis est, scaturit ex amore sui, ex quo tandem talis fit, ut dum quis contradicit, non modo impugnet rem quaestionis, sed etiam ipsam Personam.
[3] Hic fuit Status vitae ejus usque ad Ultimum Judicium, quod in Mundo spirituali Anno 1757 factum est, at tunc post annum e Domo sua prima in aliam translatus, et simul tunc in alium statum: et quia hic audivit, quod ego, qui in Mundo naturali sum, loquerer cum illis qui in Mundo spirituali, inter plures accessit ad me, et post aliquas interrogationes et responsiones, percepit, quod hodie finis prioris Ecclesiae sit, et principium Novae, de qua prophetavit Daniel, et Ipse Dominus praedixit apud Evangelistas, et quod Nova haec Ecclesia intelligatur per Novam Hierosolymam in Apocalypsi, et per Evangelium aeternum quod Angelus volans in medio Coeli Evangelizavit habitantibus super Terra, Cap. 14:6. ibi, valde indignatus est, et objurgavit; verum sicut percepit, quod Novum Coelum, quod factum est et fit ab illis, qui solum Dominum pro Deo Coeli et Terrae, secundum Ipsius Verba, Matthaeus 28:18, agnoscunt, et sicut animadvertit Caetus quotidie ad se congregatos diminui, objurgatio cessavit, et tunc propius ad me accessit, et coepit familiarius mecum loqui; et postquam convictus est, quod principale Dogma de Justificatione per solam fidem non ex Verbo, sed ex propria Intelligentia assumserit, passus est se instrui de Domino, de Charitate, de vera Fide, de Libero Arbitrio, et porro de Redemptione, et hoc unice ex Verbo;
[4] tandem post convictionem incepit favere, et deinde plus et plus semet confirmare in Veritatibus, ex quibus Nova Ecclesia constabilitur; hoc tempore apud me erat quotidie, et tunc quoties recollegit Veritates illas, incepit ad priora sua Dogmata sicut ad talia quae e diametro contra Verbum sunt, ridere; et audivi illum dicentem, ne miremini quod Ego arripuerim Fidem solam justificantem, et excluserim Charitatem a spirituali sua essentia, et quoque omne Liberum Arbitrium in spiritualibus hominibus ademerim, praeter plura quae a sola Fide semel accepta, sicut unci a catena, pendent, quoniam finis meus fuit divelli a Romano-Catholicis, quem finem non aliter potui assequi et obtinere, quapropter non miror quod Ego aberraverim, sed miror quod unus delirans tot deliros potuerit producere; et inspexit a latere aliquos Scriptores dogmaticos suo tempore fama celebres, suae doctrinae fideles sectatores, quod non viderint oppositiones in Scriptura Sacra, quae tamen exstantes sunt.
[5] Dictum est mihi ab Angelis exploratoribus, quod Praesul ille prae multis aliis, qui se in Justificatione per solam fidem confirmaverunt, in Statu conversionis sit, quoniam in pueritia sua, antequam ingressus est Reformationem facere, imbuerit Dogma de praeeminentia Charitatis, quapropter etiam tam in Scriptis quam in Sermonibus suis tam egregie de Charitate docuit; ex quibus profluit, quod fides justificationis apud illum implantata fuerit in Externo naturali ejus homine, non autem radicata in Interno spirituali homine. Aliter vero fit cum illis, qui in pueritia sua se confirmant contra spiritualitatem Charitatis; quod etiam ex se fit, dum justificatio per solam fidem per confirmationes stabilitur.
[6] Loquutus sum cum Principe Saxoniae, cum quo Lutherus in Mundo fuerat; ille mihi retulit, quod saepius obloquutus sit, imprimis quod Charitatem separaverit e Fide, et hanc salvificam et non illam declaraverit, cum tamen Scriptura Sacra non modo illa duo universalia Media salutis conjungit, sed etiam Paulus Charitatem fidei praefert, dicendo, quod sint tria, Fides, Spes, et Charitas, et quod harum maxima sit Charitas, 1 Corinthios 13:13 sed quod Lutherus toties responderit, quod non possit aliter propter Romano-Catholicos. Hic Princeps est inter felices.
Footnotes:
1. Prima editio: quualis.