59.
BRIEF ANALYSIS
The assertion that the understanding is to be kept under obedience to faith is a declaration set before the dogmas of the present Church to denote that interiorly these dogmas are
mysteries or secrets (arcana) which, because they transcend the understanding, cannot enter into the upper region of the mind and be perceived there this may be seen above, n. 54. Those ministers of the
Church who affect to excel in wisdom, and who wish to be trusted as oracles in spiritual matters, imbibe and absorb in the schools of theology such things especially as surpass the comprehension of
others. They do this with avidity, yet with difficulty. And because they are then reputed to be wise, and those who distinguish and enrich themselves from such hidden stores of wisdom are honoured with
doctoral hats and episcopal robes, they revolve in their thoughts and teach from their pulpits scarcely anything else than the mysteries concerning justification by faith alone, and good works as the
humble attendants thereof. And from their learning on both points they sometimes separate and sometimes conjoin them in a wonderful manner; comparatively as if they held faith unadorned in one hand,
and the works of charity in the other, at one time extending their arms and so separating them, at another time bringing their hands together and so conjoining them. But this shall be illustrated by
examples. They teach that good works are not necessary for salvation because they are meritorious if done by man; at the same time they also teach that good works necessarily follow faith, which for
them is one with salvation. They teach that faith without good works, being alive, justifies; at the same time they teach that faith without good works, being dead, does not justify. They teach that
faith is neither retained nor preserved by good works, and at the same time that good works proceed from faith as fruit from a tree, light from the sun, and heat from fire. They teach that good works
make faith perfect when they are adjoined to it they also teach that, being conjoined as in a marriage, or in one form, good works deprive faith of its saving essence. They teach that a Christian is
not under the Law, and at the same time that he must be in the daily practice of the law. They teach that good works are hurtful if they are mixed with the business of salvation by faith, as in the remission
of sins, justification, regeneration, vivification and salvation; but if they are not so mixed, they are profitable. They teach that God crowns His own gifts, which are good works, with rewards,
even with spiritual benefits, but not with salvation and eternal life; for with salvation and eternal life He crowns faith without works. They teach that this faith is like a queen who walks in a stately
manner with good works as her train of attendants behind her but if these attendants join themselves to her in front and kiss her, she is cast from her throne and called an adulteress. In particular,
when they teach faith and good works at the same time, they view merit on the one hand and the absence of merit on the other, making a choice of expressions and using them alternately; in one sense
for the laity and in the other sense for the clergy; for the laity in order that the nakedness of faith alone may not appear, and for the clergy in order that it may appear. Consider now whether
anyone hearing such things can draw from them any doctrine leading to salvation, or whether he will not rather become blind from the manifest contradictions therein, and afterwards grope for the objects
of salvation like a person walking in the night. Who in this case can tell from the evidence of works whether he has any faith or not, and whether it is better to do good works with the risk of claiming
merit, or to omit them with the risk of losing faith. But, my friend, tear yourself away from such teaching; shun evils as sins and do good works, believing on the Lord, and saving justification
will be given to you.
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