20. Here the Lord stepped up to Lamech, regarded him with great friendliness and said to him:
21. "My dear Lamech, with what miserable thoughts, totally unworthy of Me, are you tormenting your heart?
22. "How can you imagine an angry God?
23. "Behold, love and wrath are the greatest opposites a fully alive spirit with the profoundest insight can imagine!
24. "Love is the forever all-preserving principle, - and wrath the forever all-destructive one.
25. "Hence, if ever any wrath were possible in Me, it would surely soon destroy all love and with it all that was created by it, - in the end even consuming itself!
26. "Look, now everything is still there; where then should be My wrath?
27. "Of course, a man can become angry, for he is owing to his freedom trial a being alienated from Me and thus at times an opposite to Me, wherefore he can reunite with Me only through love for Me, - but I, as the purest love, am totally incapable of wrath.
28. "Once upon a time the love in Me was surrounded by wrath; but then infinity was still devoid of all created beings, both spiritual and material.
29. "But love seized the wrath oppressing it and set it substantially outside of itself.
30. "And behold, out of this wrath were created all the innumerable spirits, suns and worlds, this earth and all there is in it;
31. Therefore, if you want to see the wrath of God in reality, look at the created things; they represent the wrath of God.
32. "But they are by no means only a wrath, for My love is everywhere their mightiest component.
33. This holds and carries everything, and there is no other might, which would be stronger than it.
34. "Therefore, man shall not cling to the world, but shall extricate himself from it completely so as not to be devoured by it in the end and thus be open to My wrath. For the world is my fettered wrath; but whoever is with the world, is also prone to its fetters of eternal death.
35. ''That which you would regard as 'wrath' so to speak, behold, is only My divine, most active zeal of love, which as such is My mercy.
36. ''Thus you may say before Me whatever you like and I shall not be angry with you but shall throw light upon your foolish queries. (HHG vol. 1, chap. 231)
19“Now there was a rich man, and he habitually dressed in purple and fine linen, joyously living in splendor every day. 20“And a poor man named Lazarus was laid at his gate, covered with sores, 21and longing to be fed with the crumbs which were falling from the rich man’s table; besides, even the dogs were coming and licking his sores. 22“Now the poor man died and was carried away by the angels to Abraham’s bosom; and the rich man also died and was buried. 23“In Hades he lifted up his eyes, being in torment, and saw Abraham far away and Lazarus in his bosom. 24“And he cried out and said, ‘Father Abraham, have mercy on me, and send Lazarus so that he may dip the tip of his finger in water and cool off my tongue, for I am in agony in this flame.’ 25“But Abraham said, ‘Child, remember that during your life you received your good things, and likewise Lazarus bad things; but now he is being comforted here, and you are in agony. 26‘And besides all this, between us and you there is a great chasm fixed, so that those who wish to come over from here to you will not be able, and that none may cross over from there to us.’ 27“And he said, ‘Then I beg you, father, that you send him to my father’s house— 28for I have five brothers—in order that he may warn them, so that they will not also come to this place of torment.’ 29“But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ 30“But he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent!’ 31“But he said to him, ‘If they do not listen to Moses and the Prophets, they will not be persuaded even if someone rises from the dead.’
About the rich glutton and poor Lazarus in the beyond Who created hell? Only the malice of the spirits.
1. I continue: You are thinking: ‘Indeed, it is all true, if the Deity speaks like that to those who in their fullest freedom have isolated themselves in their nature. Hence this apparent scare tactic cannot enshrine that shock of a first impression. But what then is there to the tale of the poor Lazarus and the rich glutton, who without all grace is seen in the most terrible fire of hell, pleading and finding no ear, and between whom and the grace of God there is an unbridgeable abyss, over which there is no bridge into eternity? How does God’s love, wisdom and mercy address that?’
2. Say I: “Dear friend, I well knew that you would bring up that question; I ask you in return, whether you can tell Me who actually cast this glutton into hell: God perchance? Such I am truly not aware of.
 On this, Simon Judah said: “Lord, we surely recognize Your order in this that regarding the full freedom of will of men on Earth it also cannot take any other direction than what You have
explained to us now and also already on other occasions, but for mankind, by far we still cannot see in general how golden fruits of life will come forth from it. But since it has to be that way in order to finally transform this Earth into a true school of life for Your children, may it be then also as Your wisdom will allow it.
 But we will use every possible means to strew as much as possible seed of the living word into the soil of the human hearts, so that from this the greatest battles between light and darkness
can develop as soon as possible. All the graves must open up, and even to the dead Your gospel should be preached, and the sea that has swallowed them must liberate the dead to the great light. With that I do not mean the bones and the flesh that has decayed already a long time ago, but the souls. Also to them Your word should be proclaimed in the spirit.”
 I said: “You have spoken well and correctly. That what happens here on the material world will truly not be withheld to the spirit world that is strongly pining away up to now. But there are now a lot of people who are buried in the flesh, in the graves of the night of life on the deep bottom of the great sea of delusion. To them you will indeed proclaim the gospel and then there will be also many who will come out of their old graves and will see the light, and that sea will liberate its prisoners.
 When this will happen in general with all the people, then also the great and general day of liberation for all the inhabitants of the Earth will clearly start to dawn. (GGJ Book 20, chap. 11)
 But this is also the basis of the sad faith of your pagan-Christian side, according to which the love of God lasts only as long as man lives in this world. Once he has died in his body and merely exists there in soul and spirit, the immutable, terribly strict, punitive angry righteousness of God takes immediate effect, in which there is no talk of everlasting love and mercy.
 If man, through his way of life, deserves heaven, he will not go to heaven because of the Divine love, but only according to the Divine justice, of course, through his own good and pleasing mercy. But if man has not lived thus, eternal damnation is present immediately, from which salvation is never to be expected. In other words, man say that there is some stupid Father who has set up a law in His household against His children, which means:
 I give complete freedom to all my children from birth until their seventh year. During this time you should enjoy all my love without distinction. After the seventh year, however, I withdraw my love from all the children and from then on I either want to judge you or make you happy. Those who, as minor children, have kept my heavy laws, from the seventh year onwards shall enjoy their highest pleasure. But those who, in the course of the seven years, have not completely improved one atom according to my great law, from now on are to be forever cursed and rejected from my, the father's, house. - Say, what would you say to such a cruel donkey of a father? Would not that be more than the most shameful tyranny of all tyrants?
 But if you were to find such a man indescribably foolish, bad, and evil, how horribly nonsensical must those men be who can ascribe even far worse things to God, who is the Supreme Love and Wisdom Himself!
 What did the Lord do on the cross as the sole Divine Wisdom, since, by manner of speech, He was as if separated from the eternal Love? He, as Wisdom, and as such the foundation of all righteousness, turned Himself to the Father or the eternal Love, not calling for just vengeance, but He implores Love to forgive all these abusers, including the high priests and Pharisees their deeds, for they did not know what they were doing!
 So this is what Divine justice does for itself. Should the infinite Divine Love then begin to condemn where the Divine justice implores the still infinitely more merciful Love for mercy?
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