More advises for married couples and judges “[1] Cyrenius says: “Yes, Lord and Master from above! But there is something else, and just a little word about it, and everything which concerns marriage is then exhausted. [2] You see, if any man, who otherwise keeps a good order in everything, had a wife who was of a very fleshly sensual nature – as there are unfortunately very many such never satisfied wives. Such a randy woman demands even very often the satisfaction and calming of their flesh from their man in the day. The man says to the wife openly: You have received and now need for the time that was decided by God rest, so that you in your blessed condition do not draw any damage and any unnecessary suffering to yourself through the useless satisfaction of your flesh. A separation from bed and board is a judgment which frees the spouses from their obligation to live together but the marriage is not dissolved. [3] The sensual wife however does not want to hear or know anything about such a good lesson and demands with impetuousness that her husband fulfill her demands. If the husband fulfills his wife’s will, he does the same with obvious lack of decency and in this way commits a sin against the divine order according to your words, but if he holds her back he sins against his wife’s will and prompts her to all sorts of unnatural satisfactions or to adultery and whoring with other men. [4] On the other hand there are also types of randy bucks of men who will not give their poor demure wives any rest often even few hours before birth. There are often loud complaints; but what should a wise judge do for a correct valid claim before God and before all the better world? [5] If the normal man or the demure wife demands a divorce because of the order and the Kingdom of God, should it be given or not?”
[6] I say: “Yes, according to demand a divorce can be given to one or the other party, however not completely, but nonetheless more than a separation from bed and board, instead also from the mutual responsibility to care and from right to inheritance, two things which dissolve in a lesser reason for divorce only when one party distances himself completely from the other party, who was only separated by bed and board, for more than 3 years without any consistent reason and has no longer taken care of the party left behind, but has acted according to its own pleasure. [7] But with divorce which should follow at the demand of the good party in your mentioned case, every further usual natural claim for rights dissolves also at the same time. [8] But it can be plainly seen that the divorce is only to be given when it is demanded by the good party and the bad party agrees to it; if the latter does not agree and promises to improve, divorce is not to be given to the good party, instead a simple remark should be made and he will be recommended to have patience. [9] But if in this case the divorced spouses want to get together again in good consideration, they need no new marriage bond, but according to the will of both parties the old bond comes into full strength and a casual divorce demanded for the second time cannot divide them any longer, except in an emergency separation from bed and board. [10] But if a man has a very desiring wife and keeps his wife’s demand with soberness of his heart, his power permitting, he does not commit too great a sin against the order of God; for such a nature of a woman resembles a dry ground which the gardener must water in the hot summer time often, if he wants to keep his plants. But if then comes the damp autumn, every ground will have dampness in abundance, but the sober man should work on his wife industriously and educate her spiritually and she will bring him good fruit. [11] But patience is constantly better than the very best right. [12] However a demure wife has more right to desire a divorce because of the too great randiness of her husband than a man because of the great randiness of his wife; for the once blessed [pregnant] wife needs rest for the time which God has decided in the nature of the woman. No time has been decided for the man however, and therefore he needs less rest of his nature than the blessed woman; thus a blessed wife rather than a sober man is to be listened to in court. [13] With a man it can still be seen what sort of life he led before the marriage, whether a riotous youth hasn’t made him sober and incompetent through much sinning. But with a woman who desires much, this question is almost not to be considered. For if she already as a girl threw herself into an indecent life for the sake of gain, her nature is already very blunted and if she should become the proper wife of a man, his desire will seem very icy; but if a woman as a virgin has been held very chaste with her hot blood, afterwards the certainly punishable reason is not to be sought in her virginity, instead in the nature of the wife, for which reason in this case the court hardly needs to be considered. [14] But against the power of nature every such wise judgmental saying is useless and if the corresponding means were to be used for a hot-blooded wife in the field of nature and a corresponding teaching of the heart of the wife, it might be better for them. You see, in this case this is how we should act. But if you have another concern, let us hear it!” (THE GREAT GOSPEL OF JOHN Book 5, chap. 57) Investigation for future married couples “[1] Cyrenius says: “You have just mentioned something about natural means; what might that consist of?” [2] I say: “Of the natural temperance of life! A hot blood is constantly more destructive in nature than a cool one; thus hot-blooded people are also more gluttonous than the cool-blooded and have an ever-growing desire for much and good-tasting meals and drinks. [3] But if such people keep moderation or are kept in moderation, in that one explains to them with a friendly heart why one is doing it for them and recommends moderation and greater leanness of food, the blood will soon pulse cooler and the sensual drive will begin to lose much of its power without the least disadvantage for the rest of the health of the body and the soul. [4] But if a very desiring wife even through longer observation of the golden moderation of nature has not received any noticeable reversal, she should take at waning moon in the evening the water of cooked Senna leaves (Senna alexandrina) with some aloe juice, about four tablespoons full, but not every day, just every third or fourth day and it will thus begin to look better for the heated nature of the wife. [5] But should this all as well as the observed good teaching bear little or no fruit, then at the demand of the husband the earlier discussed separation procedure from bed and board can be started. [6] But in any case the sober wife plagued by the randy man should be listened to ten times more – especially if she finds herself in blessed circumstances – than a man plagued by his randy wife; for a sober man has besides moral means also a number of natural disciplinary means with which he can cool his wife’s heated blood and it will not damage the hot-blooded wife if the man shows a little seriousness from his good will sometimes. Only such a person must never act from a background of grief or anger but always from the background of true love for the neighbor, otherwise he will be of no use for anything and will only cause damage. [7] But that is all in all what concerns marriage and the sins in all directions, and the world should be decided accordingly in all places. [8] There should be a legal order created by the State that marriages once consecrated should be maintained morally as much as possible, and that people who are afflicted with physical and spiritual illnesses should not be allowed to marry; for out of such marriages a fully blessed fruit can never emerge. [9] However, even with those free of affliction a test should be carried to show whether the young bridegroom and the young bride are suitable for one another. [10] If an authorized, wise examiner then finds some unpleasant facts, he should hold back the approval of full marriage and discuss the grave consequences vividly with those who want to marry, and point out to them that the valid permission for a full consecration of marriage cannot be given as long as the problems remain. [11] Also an official registrar should make those eager to get married perfectly clear about the seriousness of a consecrated marriage and the heavenly high purpose of such. [12] If it turns out thereby that those who want to marry begin to behave more and more soberly, get rid of their worldly knots so that they want to legally bind themselves only because of mutual human value, only then should such an authorized person issue the permission for a valid marriage. He should enter the oath of faithfulness in a book to show the insolubility of marriage with addition of the year and day of the marriage consecration and should constantly remain in the knowledge of the following marital circumstances – as they develop, whether positive or negative. [13] Such wise proxies for the conducting of marriages should therefore not be foreign to a community, but only locals who know the people, whether young or old, as well as they know themselves; thus the many unsuccessful marriages will thereby be prevented and there will be much blessing on such a purified community. [14] Thus it would be good to place a matrimonial court in every larger community which would constantly watch over all the affairs of marriage. Of course such a court would have to be of the highest unimpeachable character and at the head there should be a man such as Mathael. [15] This man should also observe the marriage conjunctions, so that a young man under 24 and a maiden of less than 20 should never join in marriage. For this time is at least necessary for the full maturity for a good and in the spirit held marriage. For spouses who are too young spoil themselves through mutual sensual enjoyment, soon become disgusting to one another and the crisis is at hand. [16] Therefore all true happiness of marriage should in the future depend on the discussed marital judge; in whichever community a very wise high judge carries out his important duties things will soon be most blessed. [17] Such a high judge will then also keep an eye on the upbringing and the good discipline of the children in the community entrusted to him, and hold them in his heart and will know how to prevent all annoyances with the corresponding means; he will know how to punish the rebellious and praise and reward the diligent for all their goodness and truth, in that he will draw their attention to the blessings of their housekeeping. [18] But there he should not, as was already the case here and there, set certain awards because such external motives are not at all suitable for the spiritual education of a community; for there the members strive for good only because of the material award, but not just because of the good which alone should decide everything for a person. [19] It hardly needs to be mentioned afterwards that finally – apart from the fact that such marriages are held purely in the order of God and their fruit can rejoice in the blessing from above – also for such great nation and its anointed leader the greatest moral and physical advantages must emerge; for if a nation wants to have good servants, it must begin to educate them when they are still in the cradle, otherwise they will become wild and will be a torment for their parents instead of comfort and support in their old age. [20] But if the marriages are kept in good order, also children in good order will stem from such marriages, and such orderly children become orderly citizens, and such will then become complete citizens of the Kingdom of God in their hearts; and thus everything is fulfilled that the divine order can ever demand from the people of this Earth! Is this now clear and plausible?” (THE GREAT GOSPEL OF JOHN Book 5, chap. 58) When divorce is allowed “[1] Cyrenius says: “All my thanks to You for this; for now I am quite enlightened in an affair which constantly gives me much to deal with in order to hold a correct court in such cases, and I believe that there can now hardly be a case which could bring me into doubt whether I should judge this way or that way. Only one thing crops up as a very concerning question, and it is this: Is there then absolutely no case in which one could completely dissolve a once completed marriage so that the separated parties could marry another person without making themselves guilty of the fatal sin of open adultery?” [2] I say: “Oh, yes, of course there can be such cases, for example: A man had a wife who otherwise was very well equipped with all female attraction; but at the exposure it was shown that the wife was a hermaphrodite. In this case such dissolution of the completed marriage would be put into action if it was demanded; but naturally if there are no prosecutors then there is also no judge on Earth. A law should be made for this case in which such a marriage should not be made at all, and the party who knew well that he is not suitable for a maritable conjunction would be considered a deceiver to responsibility and damages. But whatever is said here is applicable for the female party as well if the male party was no complete man. If the wife leaves him and marries another, she does not commit adultery. [3] But there can also be among the men such people who either have castrated themselves because of the Kingdom of God or such who already in their youth were castrated for some worldly reason, as there are also such castrated people in the mother’s womb; all the named are fully unsuitable for marriage, and their full unsuitability decides the full dissolution of the marriage from the beginning. [4] Or one or the other married party could have such a body handicap with which the other party cannot possibly live, then the marriage would have to be completely dissolved – but only in the case that one party had not been able to find out anything about the affliction before the marriage; but if he knew about the handicap and nonetheless entered into marriage, the marriage is valid and cannot be dissolved! Such afflictions however, which allow a full dissolution of an already consecrated marriage, are: hidden possession of one or both parties, likewise a periodical madness, a covert leprosy of an evil kind, cancer boils, lice, an incurable consumption, epilepsy, full bluntness of at least two senses, gout and a pestilence-like bodily or breath smell. [5] If the healthy party had no information before the marriage that his other party was burdened with one of the just named afflictions, after a consecrated marriage he can immediately achieve full valid dissolution again and he must be allowed to do this! For in these cases the healthy part has been deceived and the deception dissolves every contract and therefore also that of marriage. [6] But if such spouses do not want to be divorced according to the will of the healthy party, the marriage must be considered valid and can later not be separated, except a separation from bed and board1; for your saying is valid: volenti non fit iniuria. [7] Except for these cases, however, there are almost truly no others which could be accepted as the reason for a valid divorce. [8] In all other unsuccessful cases of marriage the marriage partners must have patience with each other until death; for if the young marriage partners had been happy with the honey of marriage, they must then be satisfied with the gall of the marriage. [9] The honey of marriage however is the worst part of it; only when the bitter part begins, will marriage start the golden seriousness of life. But this must occur everywhere; for if this did not come, things would be bad for the seed for Heaven. [10] In often bitter seriousness of life the spiritual seed begins to activate and to develop, which would be stuck in the constant honey life like a fly which falls into the honey pot with all greed and loses its life from the too great sweetness of the honey. Are you now fully in the clear?” (THE GREAT GOSPEL OF JOHN Book 5, chap. 56) The Sixth Commandment “[1] Helias said: “O Lord and Master, see, I am a maiden and have never known a man; therefore it would probably not be the right thing, if I make a remark about the sixth commandment! I therefore would like to ask You, that You, o Lord, spare me to talk about the sixth commandment.” [2] I said: “O My dear daughter, if you secretly did not know anything about this commandment, I would surely not let you talk about it; but since you know this commandment very well, despite not having anything to do with a man, it is quite proper for you to talk also about this commandment. And so can speak in your own manner!” [3] And Helias repeated her motto: “O Lord, who does your will, does not commit a sin! And thus I will talk in a proper manner. ‘You shall not commit adultery!’ is the literally meaning of the sixth commandment. And according what my rabbi has taught me, it says the following: ‘You should behave chaste and pure before God and before people; since who lives and acts unchaste and impure, is a sinner like an adulterer, a lecher and a prostitute!’ These were the words my rabbi used when he taught me. [4] I have nothing else to criticize other than, firstly, when Moses wrote the basic commandments in his second book, chapter 20, he only prohibits adultery, although he then in his third book, about from chapter 18 onward, speaks in great detail about this matter, which I haven’t read yet, since my rabbi decided that it wasn’t good for me. And secondly, God gave through Moses this commandment, as well as many others, always addressing the male gender and only very seldom thinking about woman. [5] Who is ‘you’, who should not commit adultery? The single commandment in the law is only directed to one person or to only one gender, apparently to males, while the woman is not mentioned. One can of course argue and say: if the man is not allowed to commit adultery, then the woman can’t do it either, since without a man she cannot sin. But in my opinion, it is in fact the woman who, through her charm, is the most decisive element in provoking the man to commit adultery, and hence, it should be specifically said to the woman that she should not tempt the man into adultery and should not break the marriage herself. [6] I would like to know why this is so! And why did Moses in the law addresses so much more the man than the woman? Does the woman belong less to the human race than the man?” [7] I said: “Now, this your criticism is still acceptable, although it also walks only alongside the truth. See, here also the true and pure neighborly love comes to the foreground, and this concerns the woman in the same way as the man. [8] If you, for example, are the wife of a decent man, would it make you happy if the wife of your neighbor desires your husband and does with him what is not right? If you in your heart certainly would not approve of it, that something like this happens to you, then you must behave towards your neighbor in just the same way as you wish that your neighbor behaves towards you. And what has been said in the law for the man, applies in an equal measure for the woman. [9] God gave only according to the wording the basic commandment to the man alone, just like He gave to the human head the main senses and through them the intellect in the brain. And just as God speaks for the time being only to the mind of man, He also speaks to the man as the head of the woman, since so to speak the wife is the body of the man. If the head of a person becomes illuminated and insightful, will not in the same measure the whole body becomes insightful? [10] If the mind of the person becomes properly illuminated, then soon also the heart of a person becomes illuminated, which will with pleasure submit to the orderly reason of the mind. But the wife also corresponds to the heart of the man; and if the man as the head is properly illuminated, equally will also the wife as his heart become and be illuminated. [11] Since ancient times it is written that man and woman are one body. Therefore, what has been said to the man is also said to the woman. [12] And see, by that, I have shown to you the nullity of this your doubt and have shown you the right light of the law, which you have certainly comprehended well. And since that has been properly understood, you can continue with your criticism.” (THE GREAT GOSPEL OF JOHN Book 16, chap. 51) Polygamy “I SAID: “He who among you gentiles will walk in My teaching will also gladly hear such an advice from Me. But concerning polygamy, it should be with My followers as it was in the beginning with the people on this Earth, since God has created only one first man and gave him only one woman. For he who has married already a woman to who he has given his full love and unshakable faithfulness, and who will then marry a second and a third woman – and some even more – then he commits indisputably adultery against the first woman, and in the law it is stated: ‘You shall not commit adultery’. [2] I say to you that polygamy is evil, for it makes the soul very sensual by the great lustfulness of the flesh. It is and remains evil lewdness, whoring and obvious adultery. [3] All those who are afflicted with these diseases will not enter God’s Kingdom. How could they? Their soul is indeed buried too deeply in the sensual flesh of their body and cannot understand nor feel anything spiritual. Therefore, such sensual people cannot or hardly come into God’s Kingdom. For wherein the actual Kingdom of God consists I already have explained to all of you more than sufficiently. [4] But no matter how harmful polygamy is for the soul of man, still I do not give you a law against it, but I leave everything up to the free will of every person, showing you the truth and giving you a good advice. [5] It is the same when a man keeps female slaves as cohabitants or concubines, for also with them he is breaking the marriage regarding his official woman. [6] However, a man who is not married with a woman, but is only living his lustful life with cohabitants is as evil and often even more evil than many weak adulterer, for he harms not only his own soul but also the souls of his sensual cohabitants. Such people are already in this world preparing for themselves a wicked and bitter fate, and an even worse and bitterer fate in the beyond, for by their way of life they have wasted almost all ethereal life elements of the soul. [7] He who, according to My teaching desires a quick and complete rebirth in the spirit of his soul, needs to live a life that is as chaste as possible and should not let himself be charmed and seduced by the flesh of young and adult women, for this draws the life of the soul outwardly and by that he prevents greatly the awakening of the spirit in the soul, without which however no complete rebirth of the soul in his spirit is imaginable or possible. [8] A good marriage that is combined with reason, wisdom and self-denial does not hinder the spiritual rebirth, but lewdness and lust makes it impossible. Therefore, avoid these more than the pest. [9] Even if after some time the sensual people of both sexes change their attitude completely and start through great self-denial to live a complete chaste life and receive by such a real penance also the complete forgiveness of their sins, then they still will with difficulty or not at all attain to the full spiritual rebirth in this world, but only partly. Because the soul of such people is already busy enough to free himself of his flesh in such a way that he can hear the warnings of the spirit that are necessary for his salvation. Although, such a person can still become very wise and can accomplish many good things, he hardly will come to the full extent of the active power that performs wonders. Such a soul can only attain to this in the beyond. [10] Such a soul is like a person who has been sick and weak for many years and has finally recovered by a true and correct medicine. Yes, such a person is now indeed healthy, and he can, when he will live from then on very orderly, also remain healthy and reach a high age, but he hardly will reach the power of a person who has been completely healthy since his childhood, because firstly his inner muscles, nerves and fibers were not able to be developed properly because of the long sickness, and secondly, what is most important, they also were not able to be trained in the different movements and efforts. [11] Since such a person, because of the long lasting sickness is not able to easily reach the full power of the body of a very healthy person because of the lack of the inner development of the muscles, nerves and fibers and because of its lack of exercise, so it is also with a soul who has been sick for a long time, because he lacks the first development of the true and pure love for God, and consequently also of his faith and his will. However, if he will lack already the first, then he certainly will lack even more the exercise of the 3 basics that were mentioned, and the inner power of these 3 life’s elements of the soul of a complete recovered sensual person will always stay behind, although in Heaven there is more joy for the full conversion of 1 sinner than over 99 righteous ones who never needed to do penance. For if the love, the faith and the will of a person truly want to be active in power, they must already since their early age be properly developed and then be well trained. [12] But as I have the power to heal completely the heaviest and the longest lasting sickness, even in such a way that the person who has been healed by Me becomes as powerful as if he has never been sick since his birth, so from now on, a soul of a completely converted sinner can still attain to the same inner power as the soul of a righteous one who never needed to do penance. However it will cost him great effort to deny himself. [13] He who has children should train them already since their early age in those 3 basics, then they will easily conquer the world in themselves. [14] Look, all this I am giving you only as good advice and not as some law, for under a compelling law, you, a human being, cannot become the founder of your salvation. However, he who will impose himself such an advice of Me in his will as a compelling law, and will act and live accordingly, will do well. Did you well understand all this now?” (THE GREAT GOSPEL OF JOHN Book 18, chap. 89)
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