关于“论仁义”的灵界见闻
459# 此处将附记以下灵界见闻。第一则如下：
我从远处看见五座学院，各被不同的光环绕。第一座被火焰般的光环绕，第二座被黄色的光环绕，第三座被白色的光环绕，第四座被介于正午与黄昏之间的光环绕；第五座几乎看不见，因为它仿佛立在暮色的阴影之中。
我又看见路上有些人骑马，有些人乘车，有些人步行，还有一些人奔跑疾趋；这些奔跑疾趋的人，正往第一座学院而去，就是那被火焰般的光环绕的学院。我见此情景，便被一种欲望攫住并催迫，想要到那里去，听听里面正在讨论什么。于是我急忙束装，与那些疾趋的人结伴，进入第一座学院。
看哪，那里已有一大群人聚集；其中一部分人走向右边，一部分人走向左边，坐在靠墙的长凳上。在前面，我看见一座低矮的讲坛，上面站着一人，担任主席之职；他手持权杖，头戴冠帽，衣服也被学院中火焰般的光染上了色彩。
【2】众人聚集之后，他扬声说道：“弟兄们，今日请辩论：仁义是什么？ 你们各人都可知道，仁义就其本质而言是属灵的，就其实行而言是属世的。”
话音刚落，左边第一条长凳上有一人站了起来；坐在那条长凳上的，是被认为有智慧的人。他开口说道：“我的意见是：由信仰所激发的道德，就是仁义。
我这样证明：谁不知道仁义跟随信仰，如同婢女跟随女主人？有信仰的人实行律法，也就是实行仁义，是如此自发，以致他并不知道自己所活出的就是律法与仁义；因为他若知道，并且如此而行，同时又因此思想得救，便会以自己的自我玷污神圣的信仰，从而削弱信仰的效力。这岂不正合乎我们教会人士的教义吗？”
他说完，便看了看坐在两旁的人，其中有些是教士；他们点头表示赞同。
【3】他又说：“然而，所谓自发的仁义，若非道德，又是什么呢？人人自幼便被引入这种道德；因此它本身是属世的，但当信仰注入其中时，它便成为属灵的。谁能从人的道德生活分辨他是否有信仰呢？人人都过道德生活；唯有上帝，就是那植入并印封信仰者，才知道并分辨。
因此我断言：仁义就是由信仰所激发的道德；这种道德因信仰在其怀中，便是有拯救力的；但其他一切道德都无益于救恩，因为它们都是求功的。所以，凡把仁义与信仰混合的人，都使油流失；也就是那些从内在把二者结合，而不是从外在把仁义附加于信仰的人。因为把仁义与信仰混合并结合，就如同把站在后面的仆人拉进车中，与尊贵者同坐；又如同把看门人引进楼上，与贵人同席。”
【4】此后，右边第一条长凳上有一人站起来，说：“我的意见是：由怜悯所激发的虔敬，就是仁义。
我这样证明：没有什么比出于谦卑之心的虔敬更能使上帝息怒施恩；并且虔敬不断祈求上帝赐下信仰与仁义。主说：‘你们祈求，就给你们。’（太7:7）既然赐下，这二者便都在虔敬之中。
我说，由怜悯所激发的虔敬就是仁义，因为一切虔诚的虔敬都会生出怜悯；虔敬感动人的心，使人叹息呻吟，而这若非怜悯，又是什么呢？祈祷之后，这种情感确会退去，但仍会随着祈祷而返回；它返回时，虔敬便在其中，因而仁义也在其中。
我们的祭司把凡促进救恩的一切都归给信仰，而不归给仁义；如此还剩下什么，若非以怜悯祈求信仰与仁义的虔敬呢？我读圣言时，不能不看见信仰与仁义是救恩的两个媒介；但我咨询教会牧师时，却听见信仰是唯一媒介，仁义毫无作用。那时我觉得自己仿佛在海上，船在两块礁石之间摇荡；我怕船破裂，便转入小舟航行。我的小舟就是虔敬；况且，虔敬凡事都有益处。”
【5】这人之后，右边第二条长凳上有一人站起来，说：“我的意见是：仁义就是向每一个人行善，无论他是善人还是恶人。
我这样证明：仁义若非心地良善，又是什么呢？良善的心愿意善临到所有人，无论善人还是恶人。主也说，连仇敌也当善待。所以，如果你从某人身上撤回仁义，仁义在那一方面岂不就成了无有？如此，人岂不像失去一足，只靠一足跳着行走吗？恶人与善人同样是人；仁义所看的，是作为人的人。至于他是恶人，这与我何干？
仁义好比太阳之热；它既使凶猛的兽，也使温驯的兽得生命；既使狼，也使羊得生命；又使坏树与好树都生长，使荆棘和葡萄树同样生长。”
说完，他手中拿起一串新鲜葡萄，说：“仁义就像这串葡萄；你若把它分开，其中所有的汁液便都流散了。”他于是将葡萄分开，汁液果然流出。
【6】这话之后，左边第二条长凳上另有一人站起来，说：“我的意见是：仁义就是以各种方式服事亲族与朋友。
我这样证明：谁不知道仁义始于自身？因为各人对自己都是邻舍。因此，仁义从自身出发，按亲近关系逐步推进，首先到兄弟姊妹，再由他们到宗亲与姻亲；如此，仁义的进程便从自身得其界限。那些在此之外的人是外人；外人在内在上不被承认为亲近者，因而被内在人视为疏远。
至于血亲与宗亲，乃由自然结合；朋友则由习惯结合，而习惯是第二自然；因此他们成为邻舍。仁义从内在使他人与自己联合，并由此在外在上联合；凡未从内在联合的人，只可称为同伴。
难道所有飞鸟不认识自己的族类吗？它们不是凭羽毛，而是凭声音；靠近时，则凭从其身体发散出来的生命气息而识别。在鸟类中，这种亲族情感以及由此产生的结合，称为本能；而在人类中，同样的情感若指向自己的族人和亲属，便是真正人性中的本能。
使同类相契合的，若非血缘，又是什么？人的心智，也是他的灵，能感觉到这一点，仿佛能嗅出这一点。仁义的本质就在这种同类性以及由此而来的同情之中。反之，异类性也由此产生反感；异类者仿佛不是同一血脉，因而也就不是仁义的对象。
既然习惯是第二自然，而习惯也造成同类性，那么随之可知，仁义也是向朋友行善。一个人从海上来到某个港口，若听说那是异乡之地，居民的语言和风俗他都不认识，他岂不就像在自己之外，对他们感不到爱之快乐吗？但若听说那是自己的祖国，居民的语言和风俗他都认识，他便如同在自己之内，并感受到由爱而来的快乐；这快乐也就是仁义的快乐。”
【7】随后，右边第三条长凳上有一人站起来，高声说道：“我的意见是：仁义就是施舍穷人，救助贫乏者。
这确然是仁义，因为神圣的圣言如此教导，而圣言的判定不容反驳。给富人和有财物者，又是什么呢？不过是虚荣；其中没有仁义，只有求报偿的念头；而在这种念头中，不可能有对邻舍之爱的真正情感，只有伪冒的情感；这种情感在地上有效，在天上却无效。
所以，困苦与贫乏才应受救助，因为这种救助中不会进入报偿的观念。在我居住的城中，我知道谁是善人，谁是恶人；我看见一切善人，只要在街上看见穷人，都会停步施舍；但一切恶人，若从旁看见穷人，便像瞎子看不见他，像聋子听不见他的声音一样，从旁走过。
谁不知道善人有仁义，恶人没有仁义呢？那施舍穷人并救助贫乏者，正像牧人把饥渴的羊领到草场和水边；而那只给富足丰裕者的人，却像事奉小神，又把食物和酒强塞给已经纵饮过度的人。”
【8】这人之后，左边第三条长凳上有一人站起来，说：“我的意见是：仁义就是建造医院、疗养院、孤儿院和旅舍，并用捐赠维持它们。
我这样证明：这类恩惠与援助是公共的，远远超过私人的善行；因此仁义变得更为丰盛，充满更多善，而这些善在数量上是成倍增加的；从圣言应许而来的报偿，也因此更加丰厚。人怎样预备田地并撒种，也怎样收割。
这岂不是丰丰富富地施舍穷人、救助贫乏者吗？谁不会由此在世上获取荣耀，同时从受益者谦卑感谢的声音中获得赞誉呢？这岂不把人的心，并同时把那称为仁义的情感，提升到它的顶峰吗？
那些不在街上行走、而乘车出行的富人，不能把眼睛转向靠墙而坐的人，并递给他们小钱；但他们却能为这类同时有益于多人之事捐出款项。至于那些在街上行走、没有这类财力的小人物，就让他们做另一种善吧。”
【9】听到这些，同一条长凳上忽然另有一人以更高的声音压过他说：“富人也不要把自己仁义的慷慨与卓越置于穷人给穷人的小钱之上。我们知道，凡行动者，所行都按其身份而相称：君王行与君王身份相称之事，执政者行与执政者身份相称之事，军官行与军官身份相称之事，仆役行与仆役身份相称之事。
因为仁义就其自身而论，并不按人的地位及由此而来的职分高低来衡量，而是按成就它的情感之充盈来衡量。所以，一个仆役施出一枚小钱，可能比捐赠或遗赠巨额财宝的人，出于更丰盈的仁义。这也正合乎以下经文：
耶稣‘看见财主把捐项投在库里，又看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21:1—3）”
【10】这些人之后，左边第四条长凳上有一人站起来，说：“我的意见是：仁义就是使圣殿富足，并善待其中的牧职人员。
我这样证明：凡这样做的人，心中怀有圣物，并出于心中的圣而行，也使自己的礼物成圣。仁义要求这一点，因为仁义本身是圣的。圣殿中的一切敬拜不都是圣的吗？主说：‘无论在哪里，有两三个人奉我的名聚集，我就在他们中间。’（太18:20）
而作祂仆人的祭司，正是主持这种敬拜的人。由此我断定，奉献给他们并奉献给圣殿的礼物，高于施给其他人、用于其他事物的礼物。并且，牧职人员被赋予祝福之能，由此也使这些礼物成圣。其后，没有什么比看见自己的捐赠如同诸多圣物，更能开阔心智并使人喜乐。”
【11】随后，右边第四条长凳上有一人站起来，说：“我的意见是：古代基督徒的弟兄团契，就是仁义。
我这样证明：凡敬拜真神的教会，皆始于仁义；古代基督教会也是如此。因为仁义联合众心，使多人如同一人，所以他们彼此称为弟兄，但这是在他们的上帝耶稣基督里面称为弟兄。
当时他们被外邦蛮族环绕，因惧怕他们，便共同分享财物；由此他们一同且同心地欢乐，又每日在聚会中谈论他们的主上帝、救主耶稣基督，在午餐和晚餐时谈论仁义；他们的弟兄团契由此而来。
但在他们之后，当分裂开始兴起，最终那可憎的亚流异端出现，并在许多人那里除去了关于主之人性神性的观念时，仁义便衰落了，弟兄团契也瓦解了。
诚然，凡真诚敬拜主并遵行祂诫命的人，都是弟兄（太23:8），但他们是灵中的弟兄；而今日既无人知道他人在灵中如何，也就无需彼此称为弟兄。唯独信仰的弟兄团契，更不用说信向另一位上帝而非主上帝救主的信仰，并非真正的弟兄团契，因为使之成为弟兄团契的仁义并不在这种信仰中。
所以我断定，古代基督徒的弟兄团契曾是仁义；但那是过去有，如今没有；不过我预言，它将再来。”
他说这话时，有火焰般的光从东方透过窗户显现，并染红了他的双颊；众人见状，都惊异不已。
【12】最后，左边第五条长凳上有一人站起来，请求准许他在方才之言上稍作补充。经同意后，他说：“我的意见是：仁义就是赦免每一个人的过犯。
我得出这个意见，是从那些领受圣餐者通常的话语而来；因为有些人在那时对朋友说：‘我若有得罪你的地方，请你赦免。’他们以为这样便履行了仁义的一切职分。
但我心里想，这不过是仁义的一幅彩绘图像，并非其本质的真实形态；因为不赦免人的人这样说，不竭力追求仁义的人也这样说，而这些人并不在主亲自所教导的祷文之中：‘父啊，赦免我们的过犯，如同我们赦免得罪我们的人。’
过犯好比溃疡；若不打开并医治，脓液便积聚其中，腐蚀邻近部位，并如蛇一般四处潜行，把周身血液都变成脓毒。人对邻舍的过犯亦复如此：若不借悔改，并借照主的诫命而生活将其除去，它们便存留并滋长。
那些不实际悔改，只祈求上帝赦免其罪的人，好比一座城中染上瘟疫的市民，前去对执政者说：‘大人，请医治我们。’执政者必对他们说：‘医治什么？去找医生，学习药方，从药剂师那里买药，服用它们，你们就会痊愈。’
对于那些只求罪得赦免而无实际悔改的人，主也必对他们说：‘打开圣言，读我在以赛亚书中所说的话：
“祸哉，犯罪的国民，担着沉重罪孽的百姓……所以你们举手祷告，我必遮眼不看；即使你们多多祈祷，我也不听。……你们要洗濯、自洁，从我眼前除掉你们行为的恶；停止作恶，学习行善。如此，你们的罪便要被除去并得赦免。（赛1:4，15—18）”
【13】这些话说完后，我伸出手，请求众人准许我，虽为异乡人，也陈述自己的意见。主席将此请求提交众人，经同意后，我便说道：“我的意见是：仁义就是在一切行为与职分中，出于对公义的爱，并带着判断而行；但这种爱不可来自别处，只能来自主上帝救主。
我方才听见坐在右边和左边长凳上的诸位所说，都可称为仁义的卓越实例；然而，正如本会主席开场所言，仁义在其起源上是属灵的，在其派生上是属世的。属世的仁义，若内里是属灵的，在天使面前就显得晶莹透明，如同钻石；但若内里不是属灵的，因而纯属世，在天使面前便显得如同珍珠，又像煮熟鱼的眼睛。
【14】你们依次提出的那些仁义的卓越实例，是否由属灵的仁义所激发，并非我在此要判定的；我在此只要说明：那必须内在于其中的属灵之物究竟是什么，使它们成为属灵仁义的属世形态。
它们本身的属灵之物正在于此：这些事必须出于对公义的爱，并带着判断而行。也就是说，人在实行仁义时，必须洞察自己是否按公义而行；而这种洞察来自判断。因为人可能借善行而作恶，也可能借看似恶行之事而行善。
例如，若有人供给贫乏的强盗钱财，使他买剑，虽然那强盗乞求时没有明说此意，这人便是借善行而作恶；又如有人把强盗从监狱中救出，指给他通往森林的道路，并对自己说：‘他抢劫不是我的过错；我只是帮助了一个人。’
再举一例：有人供养懒惰之人，并保护他，使他不被迫去作劳苦之工，还说：‘进我家的内室吧，躺在床上；何必劳累自己呢？’这种人便是在助长懒惰。再如，有人把品性恶劣的亲族和朋友提拔到尊荣职位，使他们能在其中筹划种种恶意之事。谁看不出，这类仁义行为并非出于任何带着判断的公义之爱呢？
【15】反过来说，人也可能借看似恶行之事而行善。例如，一个法官释放恶人，只因为他流泪、发出虔敬的话语，并请求宽恕，因为他是自己的邻舍；然而，法官若照律法加以惩罚，才是在实行仁义，因为他由此预防那人继续作恶，免得他损害社会——而社会在更高等级上是邻舍——也免得这样的判决成为绊脚石。
谁不知道，仆人因恶行受主人惩戒，子女因恶行受父母惩戒，乃是为他们的益处？地狱中人亦然；他们全都有作恶之爱，因此被拘禁在狱中；当他们作恶时，就受惩罚。这是主为其改正而准许的，因为主本身就是公义，祂所行的一切，都是出于祂自己而按判断行的。
【16】由此可以看出，前面所说之事何以成立：属灵的仁义乃是出于对公义的爱，并带着判断而成；但这种爱不可来自别处，只能来自主上帝救主。其原因是，仁义的一切善都来自主；因为祂说：“住在我里面的，我也住在他里面，这人就多结果子；因为离了我，你们不能作什么。”（约15:5）又说：祂在天上地下拥有一切权柄。（太28:18）并且，一切带着判断的公义之爱，都只来自天上的上帝；祂本身就是公义，一切判断也都由祂临到人（耶23:5；33:15）。
【17】由此可作结论：右边和左边诸长凳上关于仁义所说的一切——即仁义是由信仰所激发的道德，是由怜悯所激发的虔敬，是向善人与恶人行善，是以各种方式服事亲族与朋友，是施舍穷人并救助贫乏者，是建造医院并用捐赠维持它们，是使圣殿富足并善待其中的牧职人员，是古代基督徒的弟兄团契，是赦免每一个人的过犯——这些若出于对公义的爱，并带着判断而行，便都是仁义的优良实例；否则就不是仁义，而只是脱离源头的溪流，又如从树上拔下来的枝条。
因为真正的仁义，就是信主，并在一切行为与职分中行公义、正直之事。所以，凡出于主而爱公义，并带着判断实行公义的人，就是仁义的形像与样式。”
【18】这些话说完后，全场静默；这种静默，正如那些从内在人看见并承认某事确是如此、但尚未在外在人中承认的人所有的静默。我从他们的面容上看出了这一点。
但忽然之间，我从他们眼前被提走；因为我从灵回到了我的物质身体之中。属世之人既披戴着物质身体，便不显现于任何属灵之人，也就是说，不显现于灵和天使；反之亦然。
459# 对此，我补充以下记事。记事一：
我曾远远看见五座讲堂，每一座都沐浴在不同颜色的光中；第一座沐浴在火焰色的光中，第二座沐浴在黄色的光中，第三座沐浴在白色的光中，第四座沐浴在介于正午和黄昏之间的光中，第五座几乎看不见，因为它伫立在傍晚的阴影中。在路上，我看到一些人骑在马背上，一些人坐在马车里，一些人步行，一些人则匆忙朝第一座讲堂跑去，这座讲堂沐浴在火焰色的光中。我看到他们时，强烈渴望亲自去那里听听正在讨论什么。于是，我迅速做好准备，加入那些匆匆赶往第一座讲堂的人，和他们一起进去了。看哪！只见里面有一个大型集会，其中一部分向右移动，一部分向左移动，坐在靠墙的长凳上。我看到前面有一个低矮的讲坛，上面站着一位担任议会主席的人；他手里拿着一根杖，头上戴着一顶帽子，身穿一件长袍，上面染着那座讲堂的火焰色的光。
当所有人都集合起来时，他大声说：“弟兄们，今天讨论的主题是，什么是仁爱？你们都知道，仁爱在本质上是属灵的，在行使或行为上是属世的。”坐在左边第一排长凳上的人（在这排长凳上坐着的，是那些被认为有智慧的人）中，立刻有一个人起身开始发言，说：“我的观点是，仁爱是由信仰激发的道德。”他是这样来证实的：“谁不知道仁爱跟随信仰，就像侍女跟随她的女主人一样？一个有信仰的人会遵守法律，因而自发地行使仁爱，以至于他意识不到他正在照着法律和仁爱生活。因为如果他知道他在这样做，同时又因此怀有救赎的想法，或说思想救赎为目的，那么他就会用他的自我玷污神圣的信仰，从而损害它的功效。这难道不符合我们教会的教义吗？”他看向那些坐在他旁边的人，其中有一些神职人员，他们点头表示同意。
他继续说：“但什么是自发的仁爱，不就是每个人自婴儿时期或童年早期就开始吸收的道德吗？因此，这道德本身是属世的，但当被信仰激发时，就变成属灵的。谁能根据人们的道德生活来辨别他们有没有信仰，或说他们的道德是否是由信仰激发的，因为每个人都过着道德的生活？只有植入或赋予并密封信仰的神知道并区分。因此，我认为仁爱是由信仰激发的道德；这种道德由于它里面的信仰而是得救的，而其它一切道德都不会带来救赎，因为它是追求功德的。因此，所有将仁爱和信仰混在一起的人，也就是说，所有从内在或里面把它们结合起来，而不是从外在或外面把它们联结起来的人，都失去了他们的油，或发现自己没有灯油；因为把它们混在一起并结合起来，就像把站在后面的仆人带进马车里与主教同坐，或把看门人领进餐厅，和一位贵族一同坐席。”
接着，另一个人从右边第一张长凳上起身说：“我的观点是，仁爱是由同情激发的虔诚。我对这个观点证实如下：没有什么比谦卑的心产生的虔诚更能安抚神的了。此外，虔诚不断祈求神赐予信仰和仁爱；主说：
祈求，就给你们。（马太福音7:7）
由于两者都被赐予，所以它们都在这虔诚中。我坚信，仁爱是由同情激发的虔诚；事实上，一切坚定的虔诚都感受到同情，因为虔诚如此打动人心，以至于他发出叹息，这不是同情是什么？这种感觉的确在我们祷告之后就消失了，但当我们再次祷告时，它仍回来；当它回来时，它就带来虔诚，因而也带来仁爱。我们的牧师将一切促进救赎的东西都归于信仰，丝毫不归于仁爱。那么除了虔诚带着同情为这两者的增加祷告外，还有什么呢？或说，除了用宗教的虔诚和热烈的祷告来祈求信仰和仁爱外，我们还剩下什么呢？当我读圣言时，我所能看到的是，信仰和仁爱是得救的两种方式。但当我请教教会的牧师时，却被告知，信仰是唯一的手段，而仁爱什么都不是，或毫无贡献。然后，我觉得自己就像在海上，在一艘漂流在两块岩石之间的船上；我担心船会被撞碎，于是爬上一艘小船驶离了。我的小船就是虔诚；顺便说一句，虔诚在一切事上或一切困境中都有用。”
继他之后，又有一个人从右边第二张长凳上起身说：“我的观点是，仁爱就是向每个人行善，无论是善人，还是恶人。我对这个观点证实如下：仁爱不就是一颗善良的心吗？一颗善心会希望所有人都好，无论是善人，还是恶人。此外，主说，我们甚至应该善待我们的仇敌。因此，如果你拒绝将仁爱给予任何人，那么你那一边的仁爱不就失效或变成一片空白，因而像一个失去一只脚，只用另一只脚蹦蹦跳跳的人吗？恶人和善人都一样是人，仁爱把人看作一个人；如果他是邪恶的，那对我来说有什么不同呢？仁爱就像太阳的热，这热赋予动物生命，无论是凶猛的还是温和的，无论是狼还是羊；它使树木或植物生长，无论是好的还是坏的，或无论是有毒的还是有用的，无论是荆棘还是葡萄树。”说着，他手里拿着一颗新鲜的葡萄，说：“仁爱就像这颗葡萄；如果你剥开它，里面的东西都会掉出来。”他剥开葡萄，里面的东西掉了出来。
他说完，另一个人从左边第二张长凳上起身说：“我的观点是，仁爱就是以各种可能的方式为亲人和朋友服务；我以这种方式证实这个观点：谁不知道仁爱始于自己？因为每个人都是自己的邻舍。因此，仁爱通过最近的关系进行，首先发展到兄弟姐妹，再从他们发展到同族人或其他家族成员和亲戚；因此，仁爱的发展是有自我界限或内在界限的。那些在它的界限之外的人都是陌生人，而陌生人没有得到内在的认可，因而与内在人疏远了。然而，兄弟姐妹和血亲天生就联结在一起，朋友则因习惯，即第二天性联结在一起，他们以这种方式成为邻舍。此外，仁爱从里面，并以这种方式从外面将他人与它自身联结起来，那些没有从里面联结起来的人只能被称为同伴。所有的鸟都认识自己的亲属，不是凭它们的羽毛，而是凭它们发出的声音来认识，当它们彼此靠近时，就凭从它们的身体发出的生命气场来认识。对亲属的这种情感，或说这种与生俱来的吸引力和由此产生的结合在鸟类中被称为本能；而在人里面，当同样的情感为了人自己的亲戚和属于他的人而存在时，它的确是人性的本能。正是血液造成了同质性。人的心智，也就是他的灵，感知到了这一点，可以说闻到了它，或说给了它一种香味。仁爱的本质就在于这种同质性和它所产生的和谐感或情感共鸣。而另一方面，引起反感的异质性，可以说不是血缘关系，因而不是仁爱。由于习惯是第二天性，也会产生同质性，所以可推知，仁爱也在于向朋友行善。当一个人从海上来到某个港口，发现自己身处异国他乡，不熟悉当地人的语言和风俗时，他会感觉自己格格不入，感受不到对当地人的爱之喜悦，或说感受不到对他们的情感。然而，他若发现他在自己的祖国，熟悉那里的语言和风俗，就会觉得很和谐，或说在自己里面，并感受到爱所产生的喜悦，这也是仁爱的喜悦。”
接着，有一个人从右边第三张长凳上起身，大声说话，说：“我的观点是，仁爱就是救济穷人，帮助有需要的人。这当然是仁爱，因为神性的圣言就是如此教导的，圣言的权威是无可争议的，或说经上的话是不容反驳的。给予富人和富有财富的人只是徒劳的荣耀，其中没有仁爱，只有寻求回报。这里面不可能有对邻之爱的真正情感，只有虚假的情感，虚假的情感在地上是有影响或有效的，但在天上是没有影响或无效的。因此，匮乏和贫穷应该得到救济或缓解，因为这时，回报的想法不会产生。在我曾生活过的城市，我知道谁是善良的，谁不是善良的，我发现，所有善人一看到街上有乞丐，都会停下来给他施舍；而所有恶人一看到身边有乞丐，都会走过去，仿佛对他的存在视而不见，对他的哭声充耳不闻。谁不知道，善人有仁爱，恶人没有仁爱？救济穷人，帮助有需要的人，就像牧羊人把又饥又渴的羊群带到牧场和水源；而只给富人和富足人，就像敬拜小神，或款待精英，并把食物和美酒压在那些已经饱足的人身上。”
在他之后，有一个人从左边第三张长凳上起身说：“我的观点是，仁爱就是建造医院、医务室、孤儿院和收容所，并捐款支持他们。我通过以下事实证实这个观点：这样的慈善活动和援助具有公共的性质，其规模远大于私人慈善活动。因此，仁爱在品质上变得更加丰富，充满良善或各种各样的祝福，因为良善随着援助数量而增多，从圣言的应许中所希望的赏赐也变得更加丰厚，因为一个人怎样耕耘和播种，就怎样收获。这难道不是在极大程度上救济穷人，帮助有需要的人吗？一个人不是由此获得世俗的名声，或世人眼里的荣耀，又得到受助者谦卑的感激之声的赞美吗？这难道不会提升人心，和伴随着它的被称为仁爱的情感，直到顶峰吗？富人若不走在街上，而是乘车，就不可能注意到路边靠墙坐着的乞丐，并给他们一些小钱。但他们做出这样的贡献，或说向这样的地方捐款，就会一次惠及多人。而那些走在街上，没有这些资源的小人物会做别的事。”
听到这些话，坐在同一张长凳上的另一个人立刻用更大的声音淹没了第一个人的声音，说：“然而，不要让富人夸大他们仁爱的慷慨和卓越，胜过了一个穷人给另一个穷人的微薄之物。因为我们知道，每个人在他所做的事上都是照着适合他自己的来行事，或说根据自己的社会地位做出相应的贡献，无论他是国王，还是执政官，是指挥官，还是侍从。因为就本身而言，仁爱不是根据人的身份地位和相应的礼物价值来评估的，而是根据促进仁爱的情感充实程度来评估的；因此，卑微的人在捐出他的一枚硬币时，可能会出于比捐出或遗赠大笔财富的大人物更大的仁爱来捐出。这也符合下面这些话：
耶稣看见财主把捐项投在库里；祂又看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）”
有一个人紧随其后，从左边第四张长凳上起身说：“我的观点是，仁爱就是资助教会，向牧师行善或提供福利；我对这个观点证实如下：如此行的人把他的心智专注于圣物，并出于自己心智中的圣物行事，这也使他的礼物成圣。仁爱因本身是神圣的而要求如此行。教会的一切敬拜不都是神圣的吗？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，要主持敬拜。我由此得出以下结论：给予牧师或神职人员和教会的礼物优于给予其他人的礼物，也优于其它东西。此外，牧师或神职人员被赋予祝福的权柄，这些礼物因这种权柄而成圣；此后，没有什么比看到一个人的礼物被用于神圣的用途更能打开心智并给它带来喜乐的了。”
接着，有一个人从右边第四张长凳上起身，作了如下发言：“我的观点是，仁爱就是古时的基督徒兄弟情谊。我通过以下事实证实我的观点：凡敬拜真神的教会都始于仁爱，就像古时或早期的基督教会所做的那样。由于仁爱团结心智，使多人成为一人，所以古时或早期教会的成员称自己为兄弟，在他们的神耶稣基督里是兄弟。但由于那时他们被他们所害怕的野蛮民族包围，所以他们建立了共同财产制，这使他们能和谐地一起享用，同时每天在聚会中谈论主神他们的救主耶稣基督，在午餐和晚餐中谈论仁爱；这是他们兄弟情谊的纽带。但在后来的时代，当分裂开始出现，最后可憎的阿里乌斯派异端兴起，摧毁了许多人心智中对主人身的神性的观念时，仁爱就衰落了，兄弟情谊也消散了。诚然，所有真实敬拜主并遵守祂诫命的人都是弟兄（马太福音23:8），但他们是灵里的弟兄；由于如今人们不知道人在灵里是什么样，或他的灵是何性质，所以人们称彼此为兄弟是毫无意义，或不合适的。基于唯信的兄弟情谊，尤其基于对别神，而不是主神救主的信仰的兄弟情谊，都不是兄弟情谊，因为这种信仰里面没有仁爱，而仁爱构成兄弟情谊。因此，我得出的结论是：古时的基督徒的兄弟情谊是仁爱。但过去是，现在不是；但我预言它会回来或恢复的。”他说这话的时候，一道火焰色的光透过东边的窗户照了进来，染红了他的脸颊；这一幕让会众大吃一惊。
最后，有一个人从左边第五张长凳上起身，请求允许对最后一位发言者的发言进行补充。获得许可后，他说：“我的观点是，仁爱就是原谅每个人的罪过。我从那些靠近圣餐的人习惯说的话中得出了这个观点；因为那时有些人会对他们的朋友说：‘请原谅我做错的事。’他们认为，这样他们就履行了仁爱的一切职责。但我本人认为，或得出的结论是，这只是仁爱的画像，不是其本质的真实形式。因为那些不原谅罪过的人，和那些不努力获得仁爱的人，都会说这些话。这些人不包括在主亲自教导的主祷文提到的人中，即：‘我们饶恕那些得罪我们的人，父就饶恕我们的过犯。’过犯就像溃疡；除非这些溃疡被打开并治愈，否则病变的物质就会积聚在它们里面；这会感染邻近部位，像蛇一样四处爬行，在身体的各个部位将血液变成这种物质。得罪邻舍的过犯也是如此；除非这些过犯通过悔改和照主的诫命生活而被除去，否则它们会留下来，变得更加根深蒂固，并进行吞噬，或增加它们的毁灭性影响。那些不悔改，只祈求神赦免其罪的人，就像感染传染病的城市居民，他们来到长官那里说，先生，请医治我们；长官会回答说，我怎么能治好你？去看医生，找出你所需要的药物，从药剂师那里自己拿，你就会恢复健康。所以，主会对那些祈求罪得赦免，却又不真正悔改的人说，打开圣言，读我在以赛亚书中所说的话：
嗐！犯罪的民族，担着罪孽的百姓。你们伸手，我必掩目不看你们；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1:4，15-18）
然后，你们的罪必被除去并得赦免。”
这些话说完后，我举手请他们允许我也发表一下我的意见，虽然我是个陌生人。主席向议会提出了我的请求，在得到同意后，我作了如下发言：“我的观点是，仁爱就是在一切工作和职责中，出于对公义的爱而以公平行事，这爱只源于主神救主。我从坐在右边和左边长凳上的人那里所听到的一切，都是仁爱的显著例子；但正如本次议会的主席在开始时所说的，仁爱在其起源上是属灵的，在其衍生物或流出中是属世的。如果属世的仁爱内在或里面是属灵的，那么在天使看来，它就像钻石一样透明；但如果它内在或里面不是属灵的，因而是纯属世的，那么在天使看来，它就像一颗类似煮熟的鱼眼的珍珠。
“我不能说，你们依次列举的仁爱的显著例子是不是由属灵的仁爱激发，或以属灵的仁爱为动机；但我可以在这里说明，这些仁爱的例子应该包含某种属灵之物，这种属灵之物若要成为属灵仁爱的属世形式，必是什么样。如果这些行为是出于对公义的爱而以公平来做的，那么它们就是属灵的；也就是说，在行使仁爱中，人要清楚看到他是否出于公义行事，并出于公平来看到这一点。因为一个人可能会通过善行而作恶，也可能通过看似邪恶的行为而行善。例如，人若给穷困的强盗提供钱财去买剑，就是在通过善行而作恶；尽管强盗在讨钱时并没有告知他用这钱干什么。同样，如果一个人从监狱里救出一个强盗，并给他指明通往森林的路，对自己说，他抢劫不是我的错；我救了那个人，那么他就是在作恶。再举一例，如果一个人养活懒汉，不让他被强制去工作，对他说，请到我家里的一个房间来，躺在床上，为什么要让自己疲劳呢？那么这个人就是在鼓励懒惰。又或者，如果一个人把不诚实的亲人和朋友提拔到高位上，他们在位子上有权制造很多麻烦，那么他就是在作恶。谁看不出，这些仁爱的作为或行为不是从对公义与公平的任何爱发出的？
“另一方面，一个人可能会通过看似邪恶的行为而行善。例如，如果一个法官宣告作恶的人无罪，因为他痛哭流涕，说了虔诚的话，并恳求法官赦免他，理由是，他是他的邻舍，那么这个法官就违反了仁爱。而事实上，当一个法官依法对作恶的人实施惩罚时，他就是在履行仁爱的作为或行为；因为通过这种方式，他防止了这个人进一步作恶，成为社会的害虫，而社会是更高层级的邻舍；因此，他也防止了可耻的误判，或说不公正判决的丑闻。谁不知道，主人纠正仆人的不当行为，父母纠正孩子的不当行为，都是为了他们好？这同样适用于那些在地狱里的人，他们都处于对作恶的爱。他们被关在监狱里，当他们作恶时，就会受到惩罚，主允许是为了纠正他们。这是因为主是公义本身，凡祂所做的，都是出于公平本身而做的。
“由此清楚看出，如刚才所说的，为什么属灵的仁爱是出于对公义的爱以公平来做的，这爱只源于主神救主。这是因为一切仁之良善都来自主；因为祂说：
住在我里面的，我也住在他里面，这人就多结果子；因为离了我，你们就不能做什么。（约翰福音15:5）
还说：
祂拥有天上地上的一切权柄。（马太福音28:18）
对公义与公平的一切爱，都只来自天堂的神，即公义本身，并不来自其它源头，人从祂那里获得一切公平（耶利米书23:5; 33:15）。
“由此可以得出以下结论，左右两边的发言者关于仁爱所说的一切，即：仁爱是由信仰激发的道德；仁爱是由同情激发的虔诚；仁爱就是向善人和恶人行善；仁爱就是以各种方式为亲人和朋友服务；仁爱就是救济穷人，帮助有需要的人；仁爱就是建造和捐赠医院；仁爱就是捐助教会，向牧师行善或提供福利；仁爱就是古时的基督徒的兄弟情谊；仁爱就是原谅每个人的过犯；当这一切是出于对公义的爱而以公平来做的时，它们就是仁爱的杰出范例。否则，它们就不是仁爱，只是像与源头分离的溪流，或像从树上折断的树枝；因为真正的仁爱就是相信主，在一切工作和职责中公义而正确地行事。因此，从主那里热爱公义，并以公平来施行公义的人，就是仁爱的形像和样式。”
当我如此表达我的观点时，有一种沉默，就是那些出于内在人，但还没有在外在人中看到并承认某事的真实性之人的那种沉默。我从他们的脸上注意到了这一点。但就在这时，我突然从他们的视线中消失了，因为我从灵里又回到了物质身体；属世人因穿着一个物质身体，所以对任何属灵人，即灵人或天使来说都是不可见的，属世人也看不见他们。
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.