From Search Jesus-Comes
Revision as of 14:23, 26 May 2018 by SearchAdmJC (talk | contribs) (Page created automatically by parser function on page UploadPages)
(diff) ← Older revision | Latest revision (diff) | Newer revision → (diff)
Jump to navigation Jump to search
Main Page The Spiritual Sun SSUN2-80 Chapter

Chapter 80

About two kinds of love

80,1. While some may say, Moses later elaborated on this by lawfully allowing the act of procreation only between the blessed spouses, but forbade it otherwise, and has ordained the other kind of procreation, especially if a married man wishes to commit this act that such an act should be regarded as adultery and that adulterers are guilty of death on both sides. This is correct, but subsequent ordinances nevertheless do not give a different form to the law which was simply given in the beginning. Whoever wants to commit himself to this must assert his trial in the first law; for neither unchastity nor adultery are forbidden in a certain way.

80,2. So far, we have clearly explained what you could possibly understand by unchastity. But since all this points to the act of procreation, it is impossible to regard as forbidden the kind of unchastity we have hitherto supposed to be known by this law.

80,3. Now, however, a well-informed one announces himself in the matter, saying: Under unchastity, which is forbidden there, only the empty gratification of the sensual impulse is understood. Good, I say; but if a man with another man's wife, who cannot be fertilized by her husband, seriously longs for a child, I ask: can this be counted as sinful adultery? I also ask: If a young man, driven by his nature, has fathered a child with a girl, can that be counted as a sin of unchastity?

80,4. I also ask: If a man knows from experience that his wife is not fertile, he nevertheless sleeps with her because she has a rich flesh that stimulates him, and he therefore evidently only vainly satisfies his sensuous instinct; can this act be credited to the sin of unchastity?

80,5. I ask further: There are, especially in this time, as there have been at all times, an immense number of people of both sexes who are well able to produce and have a nature which is powerfully urgent; but they are unable, by virtue of political and meager circumstances, to marry. Now, if such doubly afflicted people commit the act of procreation, do they again sin against this sixth commandment?

80,6. It will be said: They are to sacrifice their instinct to God and not mate, so they will not sin. But I say: what judge can declare such a failing as a real sin? What, then, does the rich have the merit of being able to take a decent wife, but the poor are denied this bliss? Should the privileged have a greater right to procreation than the poor? Does money thus sanctify procreation because the rich can afford the proper possession of a woman, which is impossible for a thousand less privileged ones?

80,7. One can still ask: Who is really to blame for the multifarious impoverishment of the people? Certainly none other than the fortunate kingdom, who attracts many treasures through his self-serving speculation, by which not infrequently a thousand people could adequately qualify for ordinary marital status. And yet should the rich husband alone be free from the sin of unchastity, when he bears children with his own wife, and the poor man alone should be the scapegoat because he cannot take a wife? Would not that be just as condemnable as if one would on earth decide to go on a pilgrimage to a place, and be given a commandment that no one should visit this place on foot in order to receive any grace there, but everyone who visits this place and would want to receive grace, must go there in a most elegant equipage?

80,8. He who should find such a command righteous must certainly be in earnest of such a world, of which the Creator of heaven and the earth Himself knows nothing, that is, of a world which does not exist anywhere; or he would have to be a member of Satan!

80,9. But we now see from these considerations that it does not quite do with the explanation of our sixth commandment. What will we do to gain the full meaning of this commandment? I tell you in advance: It's not as easy as anyone would like to imagine. Yes, I say:

80,10. In order to gain the right meaning of this commandment, one must burrow deeply and grasp the matter at the root; otherwise one will always find oneself in the dubious position in which it is easy to regard as sin what is not a sin in the farthest sense, and what is really a sin, scarcely worth the trouble, considers it to be a sin.

80,11. But where is this root? We will find it right away. You know that love is the foundation and the basic condition of all things. Without love, nothing would never have been created, and without love, no existence would be conceivable, just as little as a world would ever have been formed without the mutual attraction of the will of the Creator. For example, if you do not understand this, think of one world without the mutual power of attraction, and you'll see how all the atoms of a world suddenly separate and vanish into nothingness.

80,12. Love is therefore the cause of everything and at the same time it is the key to all secrets.

80,13. But how can love be brought into an explanatory connection with our sixth commandment? I say to you, nothing easier than that, because in no act in the world is love as intimately interwoven as in the one we count as uncouth.

80,14. But we know that man is capable of a twofold love, namely the Divine, which opposes all self-love, and the self-love, which is contrary to all Divine love.

80,15. The question now is: if someone commits the act of procreation, what love was there the motive: the self-love, under whose authority also any craving for pleasure stands, or the Divine love, which only wants to communicate what it has, completely forgetting of itself? See, we are already pretty much on the track of the actual main principle.

80,16. Let us now take two men: one commits the act out of selfish lust for pleasure, the other in gratitude for the ability to procreate, to impart his seed to a woman in order to awaken a fruit in her. Which of the two sinned? I think it's not going to be difficult to judge here and make a decision.

80,17. In order for us to understand the matter completely, we also need to familiarize ourselves with the concept of 'unchastity'. What is chastity and what is unchastity? Chastity is that state of mind of man in which he is free of all selfishness, or in which he is pure of all the defects of self-love. Non-chastity is that state of mind in which man takes only himself into account, acts for himself, and completely forgets his fellow-man, especially concerning a woman.

80,18. Selfishness, however, is nowhere more disgraceful than it is in the case of a deed in which it is a matter of a man's perversion. Why then? The cause is as clear as the day. As the ground, so the seed, so also is the fruit. If Divine love is the chastity of the seed, a Divine fruit will also appear; But if self-love, self-indulgence and pleasure-craving, that is, the unchaste state of mind the seed, what fruit will come forth from this?

80,19. See, in that lies what is forbidden by the sixth commandment. If this commandment had been observed, the earth would still be a heaven, for there would be no selfish and domineering person on it! But this commandment was already transgressed in the beginning of man, and the fruit of this transgression was self-serving and selfish Cain.

80,20. But from this it follows that not only the so-called falsely named 'fornication', which should better be called 'pleasure-seeking', belongs in the series of our sins to be treated, but any enjoyment of pleasure, whatever its design may be, but especially if a man makes the already weak woman selfishly useful for enjoyment, then it is to be regarded as a sin of unchastity. - A short pursuit will make things clearer.

Main Page The Spiritual Sun SSUN2-80 Chapter