497. 第9节 虽然人的意与知享有选择自由; 但无论灵界还是尘世, 恶行均受制于律法, 否则这两个世界的社会都将不复存在
只需留意自己的思想, 人皆知他在属灵事物上有选择自由。 谁不能自由思考神, 三位一体, 仁和邻, 信及其运作, 以及圣言和它的一切教导呢? 若他学过神学, 不是还能自由思考这些主题的细节吗? 谁不能思考, 甚至推出结论, 并且教导和著述, 以支持或反对这些事呢? 哪怕这自由只是被剥夺了片刻, 他还能继续思考吗? 难道他的口不会哑, 手不会无力吗? 所以, 我的朋友, 要是你愿意, 只需留意自己的思想, 就会拒绝和憎恶这些荒诞有害的异端邪说。 如今, 在涉及仁与信, 从而得救, 以及永生的天堂教义方面, 这些异端邪说已将整个基督教界催眠得昏昏欲睡。
选择自由居于人的意与知, 理由如下:
(1) 这两种官能必先被教导和改造, 然后使人言与行的两种外在官能才能通过它们被教导和改造。
(2) 内在人的这两种官能构成他死后活着的灵, 这灵只受制于神性律法; 而神性律法的总纲是, 人当思想律法, 出于自己践行并遵守它, 尽管是出于主。
(3) 人的灵在天堂与地狱的中间, 因而在善与恶的中间, 所以处于平衡, 他由此获得属灵事物上的选择自由 (关于该平衡, 参看475节)。 但只要尚在人世, 他的灵就处于天堂与尘世之间的平衡, 并且那时他几乎意识不到, 他越是远离天堂, 趋近尘世, 就越靠近地狱。 对此, 他既能意识到, 也能意识不到, 以便他在这方面处于自由中, 还能被改造。
(4) 意与知这两种官能是主的两个容器, 意愿是爱与仁的容器, 觉知是智与信的容器; 每种官能都是在人完全自由的状态下被主激活, 以便他们之间 (主与人, 人与主) 存在相互结合, 借以实现救赎。
(5) 死后, 根据人对属灵事物上选择自由的使用情况, 完成对他的所有审判。
497. Although Our Will and Intellect Exist in This State of Free Choice, the Doing of Evil Is Forbidden by Law in Both Worlds, the Spiritual and the Earthly, Since Otherwise Society in Both Realms Would Perish
The fact that everyone has free choice in spiritual matters is something that any of us can know just by observing our own thoughts. Who is not free to think about God, the Trinity, goodwill and the neighbor, faith and its activity, the Word and all that comes from it, and the fine points of theology (once one has learned what they are)? Who is unable to think, draw conclusions, teach, or write either for or against them? If this freedom of ours were to be taken away from us for one moment, our thought would stop, our tongue would become silent, and our hand would seize up. Therefore, my friend, just from observing your own thoughts you are in a position (if you so desire) to reject and condemn [the current view] as an absurd and damaging heresy in Christianity today, a heresy that has put the heavenly teaching on goodwill and faith, on salvation and eternal life, into a coma.
[2] The following are reasons why the will and the intellect are where this free choice dwells in us: (1) Because these two faculties must be instructed and reformed first; and then through them, the two faculties of the outer self that make us speak and act are to be instructed and reformed. (2) Because these two faculties of our inner self constitute the spirit within us that lives on after death. Our spirit lives under a form of law that is entirely divine, whose primary principle is that we think of the law, do the law, and obey the law [as if we did so] on our own, although we actually do so from the Lord.
[3] (3) Because our spirit is midway between heaven and hell, and therefore midway between good and evil. As a result we are in equilibrium. This is what gives us free choice in spiritual matters. (On this type of equilibrium, see 475-478.) Nevertheless, as long as we are alive in this world, our spirit is in an equilibrium between heaven and the world. At this point we scarcely realize that the more we turn away from heaven toward the world, the closer we move toward hell. The reason we are partly aware and partly unaware of this is so that in this regard as well we may be free and may be reformed.
[4] (4) Because these two faculties, the will and the intellect, are two vessels for the Lord. The will is a vessel to receive love and goodwill, and the intellect is a vessel to receive wisdom and faith; as the Lord brings each of these qualities about in us we are in a state of complete freedom, which allows us a partnership with him that is mutual and reciprocal and results in our salvation. (5) Because the entire judgment we undergo after death hinges on the use we made of free choice in spiritual matters.
497. IX. A person's will and understanding enjoy this free will; but wrong doing in both the spiritual and natural worlds is curbed by laws, since otherwise society in either world would cease to exist.
Simply by observing one's own thought process it is possible to know that everyone enjoys free will in spiritual matters. Is there anyone who is not free to think about God, the Trinity, charity and the neighbour, faith and how it works, the Word and everything to be learned from it, and after studying theology about its details? Everyone can think, or rather form a conclusion, teach and write either in favour of these things or against them. If a person were deprived for one instant of this freedom, would not his thinking come to a halt, his tongue fall silent, and his hand be paralysed? So, my friend, you can if you like, simply by observing your own thought process, reject and abominate that absurd and damaging heresy, which at the present time has throughout Christendom cast a pall of lethargy over heaven's teaching about charity and faith, leading to salvation and everlasting life.
[2] The reasons why this free will is located in a person's will and understanding are as follows:
(1) Those two faculties must first be taught and reformed, and by their means the two faculties of the external man which enable him to speak and act.
(2) Those two faculties of the internal man constitute his spirit, which lives on after death, and is subject only to Divine law; and it is the leading principle of this that a person should have the law in mind, keep it, and obey it of his own accord, yet by the Lord's guidance.
[3] (3) Man as far as his spirit is concerned is midway between heaven and hell, and so between good and evil, so as to be in equilibrium. This is the source of his free will in spiritual matters; on this equilibrium see 475ff above. But so long as he lives in the world, he is as far as his spirit is concerned in equilibrium between heaven and the world. A person is then almost completely unaware that to the extent that he retreats from heaven and approaches the world, he also approaches hell. He is unaware of this and yet is not unaware, in order that in this respect too he should enjoy freedom and be reformed.
[4] (4) These two faculties, the will and the understanding, are designed to receive the Lord; the will receives love and charity, the understanding wisdom and faith. The Lord performs each of these acts while giving the person full freedom, so that their linking should be mutual and reciprocal, and the means to salvation.
(5) Any judgment to which a person is submitted after death is in accordance with the way he has used his free will in spiritual matters.
497. X. MAN'S WILL AND UNDERSTANDING ARE IN THIS FREEDOM OF CHOICE; NEVERTHELESS IN BOTH WORLDS, THE SPIRITUAL AND THE NATURAL, THE DOING OF EVIL IS RESTRAINED BY LAWS; BECAUSE OTHERWISE SOCIETY IN BOTH WORLDS WOULD PERISH.
Every man can know that he has freedom of choice in spiritual things merely by observing his own thought. Is not any man able to think in freedom about God, the Trinity, charity and the neighbor, faith and its operation, and about the Word and all its teachings, and, when he has studied theology, about the particulars of these subjects? And who cannot think and even draw conclusions, and teach and write, either for or against these things? If man were deprived of this freedom for a single moment, could he continue to think; would not his tongue be dumb, and his hand powerless? Therefore, my friend, you may if you choose, by merely observing your own thought, reject and detest that absurd and hurtful heresy, which at this day has induced upon Christendom a lethargy respecting the heavenly doctrine of charity and faith, and of salvation thereby, and eternal life.
[2] The reasons why this freedom of choice resides in man's will and understanding are the following: (1) Because these two faculties must first be instructed and reformed, and then by means of these the two faculties of the external man, which cause him to speak and act. (2) Because these two faculties of the internal man constitute his spirit which lives after death, and which is subject only to Divine law, the primary thing of which is, that man should think of the law, should practice and obey it of himself, although from the Lord.
[3] (3) Because, as to his spirit, man is midway between heaven and hell, thus between good and evil, and therefore in equilibrium, and in consequence of this he has freedom of choice in spiritual things (on which equilibrium see above, n. 475). But so long as man lives in the world, he is as to his spirit in equilibrium between heaven and the world, and then he is scarcely aware that so far as he withdraws from heaven and draws nearer to the world, he draws near to hell. He is aware of this and yet not aware, in order that even in this respect he may be in freedom, and may be reformed.
[4] (4) Because these two, the will and the understanding, are the two receptacles of the Lord, the will the receptacle of love and charity, the understanding the receptacle of wisdom and faith; and each one of these is made active by the Lord while man is in complete freedom, in order that there may be a mutual and reciprocal conjunction between them, whereby salvation is effected. (5) Because all the judgment that is effected in man after death is in accord with the use he has made of freedom of choice in spiritual things.
497. IX. THE WILL AND THE UNDERSTANDING OF MAN FUNCTION UNDER THIS FREE WILL; BUT THE COMMISSION OF EVIL IN BOTH WORLDS, THE SPIRITUAL AND THE NATURAL, IS RESTRAINED BY LAWS; OTHERWISE SOCIETY IN BOTH WORLDS WOULD PERISH.
Every man may know that he enjoys free will in spiritual things merely by observing his own thoughts. He can, in the exercise of freedom, think of God, of the Trinity, of charity and the neighbor, of faith and its operation, and of the Word and all that is drawn from it. If he has studied theology he can reflect on the particular subjects involved in its teaching. Moreover, he can agree or disagree with that teaching, being able in fact to form his own conclusions and to teach and publish them. If man were to be deprived of this freedom for one moment, his thought would cease, his tongue would become dumb, and his hands powerless. Therefore, my friend, you may if you choose, merely from observation of your own thoughts, reject and renounce that absurd and pernicious heresy, which to-day throughout the Christian world has rendered impotent the heavenly doctrine of charity, faith, salvation and eternal life.
The following are the reasons why this free will resides in man's will and understanding:
1 Those two faculties must first be instructed and reformed, and by means of them the two faculties of the external man by which he speaks and acts.
[2] 2 Those two faculties of the internal man constitute his spirit, which lives after death, and is subject only to the Divine law, the first principle of which requires that a man should reflect upon the law, practice it and be obedient to it as of himself, and yet from the Lord.
[3] 3 Because a man as to his spirit is midway between heaven and hell, thus between good and evil, and consequently in equilibrium, he therefore enjoys free will in spiritual things. For a description of this equilibrium see above, 445 and following numbers. So long, however, as he lives in the world, he is as to his spirit in equilibrium between heaven and the world; and he then hardly knows that as he withdraws from heaven and draws near to the world, he draws near to hell. His knowledge regarding this is of an uncertain nature, in order that even in this matter he may be in freedom and be reformed.
[4] 4 Those two faculties, the will and the understanding, are the receptacles of the Lord, the will being the receptacle of love and charity, and the understanding of wisdom and faith. The Lord operates each of these while man is in perfect freedom, in order that a mutual and reciprocal conjunction may be effected, on which salvation depends.
[5] Every judgment passed on man after death is in accordance with the use he has made of free will in spiritual things.
497. Quod Voluntas et Intellectus hominis in hoc Libero Arbitrio sint; sed quod facere malum in utroque Mundo, Spirituali et Naturali, per leges coercitum sit, quoniam alioquin Societas utrinque periret.
Quod unusquisque homo sit in Libero arbitrio in spiritualibus, ex sola observatione suae cogitationis scire potest; quis non ex Libero cogitare potest de Deo, de Trinitate, de Charitate et Proximo, de Fide et ejus operatione, de Verbo et omnibus illis quae inde sunt; et postquam didicit Theologica, de singulis ejus; et quis non potest cum illis et contra illa cogitare, imo concludere, docere et scribere: si auferretur uno momento hoc Liberum homini, numne cogitatio ejus subsisteret, lingua mutesceret, et manus obtorpesceret: quare, mi amice, si libet, ex sola observatione cogitationis tuae, potes rejicere et devovere absonam et damnosam illam haeresin, quae hodie in Christianismo, coelesti Doctrinae de Charitate et Fide, et inde salute et de vita aeterna lethargiam induxit.
[2] Quod Liberum illud arbitrium resideat in Voluntate et Intellectu hominis, sunt hae causae. 1. Quia duae illae facultates primum instruendae sunt, et reformandae, et per illas binae facultates externi hominis, quae faciunt illum loqui et agere. 2. Quod duae illae facultates Interni hominis constituant spiritum ejus, qui vivit post mortem, et non sub alia lege est quam Divina, cujus primarium est, ut homo cogitet legem, faciat illam, et obediat illi ex se, tametsi ex Domino.
[3] Quia homo quoad spiritum suum, est in medio inter Coelum et Infernum, ita inter bonum et malum, et inde in aequilibrio, inde ei Liberum arbitrium est in spiritualibus, de quo aequilibrio videatur supra, 475 1 seq. at quamdiu in Mundo vivit, est quoad Spiritum suum in Aequilibrio inter Coelum et Mundum, et homo tunc paene nescit, quod quantum e Coelo recedit, et ad Mundum, tantum ad Infernum accedat; hoc nescit et tamen non nescit, ob causam, ut etiam quoad hoc in libero sit, et reformetur.
[4] Quia duo illa, voluntas et intellectus, sunt duo receptacula Domini, voluntas receptaculum Amoris et Charitatis, Intellectus receptaculum Sapientiae et Fidei, et Dominus operatur singula illa in pleno libero hominis, ut sit conjunctio mutua et reciproca, per quam salvatio. 5. Quia omne judicium, quod fit homini post mortem, fit secundum usurpationem ejus Liberi arbitrii in spiritualibus.
Footnotes:
1. Prima editio: 445.