COERCIVE LAW AND LOVE

GGJ II/123 = NRJC 5/50

[1] (The Lord:) “Behold, a maiden of low standing went her way
by night. She was busy with some business for her Lord, but was
delayed so that she was overtaken by darkness on her way back.
Half way there she passes the house of a pious hermit, as there are
many in all parts of Judea, living a strict life-style on account of
the Kingdom of God, the way they profess it and also strive for.
The long overdue maiden upon a stormy night knocks on hermit’s
door, asking for admission and accommodation for the night.
[2] The hermit steps outside, seeing the begging one is a maiden,
obviously capable of defiling his hut on entering. Gripped with
holy zeal, he says: ‘Don’t you thing dare entering my
Godconsecrated
hut, making it unclean, and me with it! Move on
whence you came!’ With these words he cheerfully shuts the door,
relieved to be rid of the danger threatening his purity, leaving the
weeping maiden to her harsh lot. Where after he turns back into his
hut, praising God for protecting him against such soul-hazard by
His grace and was not troubled in the least about the poor maiden;
not worrying whether she suffers casualty in a dark night.
[3] An hour later the storm-battered maiden comes to the house of
a reputable tax-collector, whom orthodox Jews regard as great
sinners. This one heard the maiden wailing from afar, whilst
standing watch at his barrier, being no friend of early retiring;
whence the orthodox called him a disorderly clot.
[4] The sinful clot however quickly lights a flare, going after the
moating girl; and finding her limping along crying, comforts her
and lifts her on his powerful arm, carrying her into his house and
handing her food and drink, preparing her soft lodging. In the
morning he gives her presents, saddling two donkeys for her,
accompanying and seeing her safely to her distant home fortified
and of good cheer.
[5] Behold, the hermit is a strict penitent, living in self-imposed
punishment, meticulously avoiding everything that could in the
least muddy his supposedly pure soul, assuming to greatly please
God therewith; he is nonetheless much concerned that the world
take him for a spotless holy man of God, the more so because his
chamber is said to have never yet been entered by a female. Such
moral purity of course also increases the value of his property,
which would be certain to diminish if trodden by a maiden’s foot,
for one could not tell whether she was in a unclean state.
[6] The tax-collector however is little concerned whether they
paint him black or white, they take his house to be the most
unclean anyway, so that an orthodox Jew would not enter it. Lest it
could make him unclean for ten days. Hence the tax-collector
doesn’t care what people say of him or his house, and he therefore
acts out of freedom, as his heart prompts him, thinking to himself:
even if I am a great sinner, I shall nevertheless practice mercy, so
that I may once also find mercy with God!”
[7] Tell me, My dear Josoe, which of the two would you favor?”
[8] Says Josoe, smiling: “Oh, unhesitatingly the tax-collector; for
if all men on Earth were like the hermit, then mens’ lives would
soon be in the last stage, and hence nasty! And You could steal the
stupid hermit with his moral purity off me ten times per hour!
Verily, were I to have heaven to hand out after death, the hermit
would certainly be the last, who, I would show the last spot in the
lowermost heaven, and he would not move ahead until he became
like the tax-collector! Am I right or not?”
 GGJ II/124 = NRJC 5/51
ABOUT INNER MORALITY

[1] Say I: “Completely; for so it is! And I say unto you that
whoever does not become like the tax-collector shall verily not
enter My kingdom; for also I couldn’t care less about all the
loveless moral purity forever!
[2] A free, true inner moral purity, coupled to an all-sacrificing
love for the neighbor, stands above all else with Me; but one as we
saw in the hermit does not count a penny with Me. He who is pure,
let him be pure just before God, but the world is not to know much
about it; for if it praises him, then he shall receive little praise
from Me.
[3] But for man it is best to always say: ‘Oh Lord, have mercy on
me, a sinner!’; think no evil of anyone, pray for your enemies and
always do good even to those who speak evil of you and perhaps
even do you evil.
[4] Verily, he who is and does so, not only is pure before Me and
even if he were with sin that his flesh leads him into every now
and then, yet he is fully My brother and together with Myself a
king of the heavens and all their glory! Because even if a man’s
flesh often is aroused by wicked demons, his soul nevertheless
constantly moves within My spirit.
[5] Often even the angels must descend into hell, the mire of all
iniquity; but when they return they are as clean as formerly in the
uppermost heaven. And so it is not infrequently with My brethren
upon this Earth: even if in their outward parts they descend to hell
in order to there also maintain divine order and will-power, their
soul nevertheless remains pure in union with Me.
[6] In short, he who is made humble through sin like our taxcollector
has merely, as an angel descended to hell for a moment,
in order to set up peace and order there; but on his return he is at
once disgusted by it and his soul is clean as before. But he whom
his sins only make arrogant, and if he remains so, is already a
devil, even if outwardly he appears ever so clean before man.
[7] But I say unto you all: should any sinner whatsoever come to
your door for help, you are not to show him the door, but to help
him as if he had never sinned; and after helping him, try everything
to bring about a permanent change within the sinner along the path
of love and wisdom, along a true wisdom which goes forth only
from love.
[8] With the Jews, and according to Moses, and adulteress is truly
a sinner and is to be stoned at once, and in succession by those
who encountered her the soonest after the act. But I say unto you:
he who takes the fugitive into his house and tries to save her
twofold, physically and spiritually, shall once be amicably
regarded by Me, and his guilt shall be written into loose sand,
which the wind shall carry away! But he who casts a stone after
her without being completely without sin himself, same shall have
to withstand severe judgment from Myself! For he who brings Me
back what was lost shall once be found worthy of a great reward in
the Kingdom of Heaven, whereas he who judges, even if justly in
accordance with the law, shall also once be judged justly and
severely in accordance with My law!”
[9] Asks Cyrenius: “Lord, what You have now spoken is clear and
true, except for one point that is somewhat unclear to me and
should beg for a more specific explanation. And the point is this -“
[10] Say I: “The unclear point is: how a normally pure person can
through committing a physical sin descend to hell, put things in
order and to rest there, eventually returning completely pure.
[11] Behold, this is quite easily understood, if one knows what is
sin and hell, actually, both in particular and general terms! Hence I
shall try to bring these two concepts closer to your comprehension,
and hence pay heed with your soul!”
 GGJ II/125 = NRJC 5/52
THE NATURE OF MATTER AND SOUL

[1] (The Lord:) “Behold, the body is matter and consists of the
coarsest primeval soul-substances which, through the might and
wisdom of God’s eternal Spirit, are forced into yonder organic
form corresponding to the shape of the freer soul indwelling such
physical body.
[2] The soul indwelling such body initially is of course not much
more pure than the body, because it derives from the unclean,
archprimeval
soul of the fallen Satan. Actually the body is for the as
yet unclean soul nothing more than an exceedingly wise and
wellattuned
purification machine.
[3] Within the soul there nevertheless already resides the pure
sparks of God’s Spirit, with which she receives a proper
selfconsciousness
and the divine order in the voice of conscience.
[4] Besides that, the body is outwardly provided with all kinds of
senses, being able to hear, see, feel small and taste, whereby the
soul is diversely informed about the external world, good and true
as well as bad and false.
[5] Through the discernment of the indwelling spirit she soon feels
within herself what is good or bad; on the other hand, through the
external bodily senses she obtains experience of good and bad,
what is pleasing and what is painful, and other impressions, and on
top of that, by way of extrasensory revelation from within and
from without, the soul is through the Word shown the path of
divine order.
[6] Thus equipped, the soul indeed is capable of free
selfdetermination
within the easily recognizable divine order, which of
course cannot be otherwise, or the soul could not possibly attain to
an enduring, self-contained free existence.
[7] For every soul desiring to continue to exist, must through
means put at her disposal shape itself to become capable of
enduring existence and, as it were, extend itself, or she could either
share the body’s fate, or as three quarter undeveloped, leave the
body; where the latter, as fully spoilt, is entirely not conducive to
the soul’s further and completing development anymore; after
which the soul will be forced to continue its perfecting
development in a much more uncomfortable machine, usually
under very sad and painful circumstances.
[8] The body however, in the narrowest sense, because consisting
of particles still under deepest judgment and therefore capable of
dying, is every person’s hell; matter of all the worlds is hell in its
broadest sense, into which man is placed through his body.
[9] Hence he who cares much for his body obviously also looks
after his personal hell, feeding and fattening his judgment and
death for his most personal demise.
[10] The body indeed has to receive a certain degree of
nourishment in order to be constantly capable of serving the soul
for its lofty life-purpose; but he who is too anxious about the body,
wrangling and working and bartering for it nearly all day and
night, obviously looks after his hell and death.
[11] When the body stimulates the soul into throwing itself
headlong into hedonism, than this always stems from the many
impure nature or matter spirits under judgment, which actually in
effect make up the body itself. If the soul pays too much heed to
the desires of the body, acting accordingly, then it unites with them
and therewith descends into its very own hell and its very own
death. In doing so the soul commits a sin against the divine order
within her.
[12] If the soul persist therein with exquisite contentment, then her
uncleanness rivals that of her body’s most unclean and judged
spirits, continuing therewith in sin and therewith hell and death.
Notwithstanding her continued life in the world, like that of her
body, she is as good as dead, feeling also the death within her and
in much fear of same. For whatever the soul is doing in its sin and
hell, she nevertheless cannot find life, notwithstanding her love for
it beyond all measure.
[13] Behold, this is also the reason why many thousand times
thousands of people know no more about the life of the soul after
death than a stone by the roadside; and if anything is said to them
about it they only laugh or even turn wild, driving the sage out the
door, telling him to preach such foolishness to wild boars!
[14] And yet every person by their thirtieth year should be as
sufficiently mature for the fullest awareness of the soul’s life after
physical death of the body as flight is to the eagle in free air high
above.
[15] But how far removed therefrom are people who are only just
beginning to ask about it! And how much further still those who
wish to hear nothing about it, even holding such belief as
foolishness not worth a laugh! Such people find themselves in
fullest hell and death their whole earth-lives long!
[16] A soul nonetheless may have already completely cleansed
itself and yet be granted often a lengthy period of earth-time for
simultaneous cleansing of its still unclean body and the latter’s
spirits, whereby the more noble parts of the body also attracts to
itself the soul’s immortality and shortly after death awakens the
coarsest particles of its being for fullest augmentation of the soul.
[17] With such cleansed soul it can occasionally still happen, if its
hell, i.e. if the body asserts itself hedonistically, thus it enters into
its own hell, so-to-speak entering into the lusts of the body and its
spirits. Such souls can no longer be made completely unclean,
being unclean only for as long as indwelling the mire of her bodily
spirits; but they are no longer able to tolerate it therein for much
longer, returning soon into their completely pure state, whereupon
they are again as pure as if they had never been unclean. Therewith
they had for a time restored peace and order within their hell, being
afterwards capable the more to move about and fortify themselves
within the light of their spirit.
[18] Whosoever among you has good comprehension, will have
understood the just spoken; and you friend Cyrenius sincerely say
whether you fully understood Me!”

From: The 25-Volume, 7,500-page “The New Revelations of Jesus

Christ,” free download at: www.franky1.com