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(Lord speech to Enoch, His high priest:) 4. "Behold, this is from now on your main task on every Sabbath. And if I show you someone who has turned away from Me and to the world, go to him every day, call him in My name and put his feet again on the proper path of contrition, humility and love for Me.
5. "Should such cases become too frequent for you to deal with them alone, then choose in My name a suitable man from your school and send him there properly equipped; do not worry about it, for I shall be with him as I am with you.
6. "On whom you will lay your hands in My name, him I will henceforth fill with My spirit and he will prophesy like you and will be ardent in his love for Me, wherefore all the grass, all the shrubs, all the trees, mountains, waters, winds, air, fire, earth and all the animals will bow before him, as they are now doing before you as high priest yourself.
7. "Whoever will promptly turn back will be met more than halfway by My grace, love and mercy.
8. "But over him who will close his heart, his ear and his eye before you, wield My scourge in your hand seven times.
9. "If he still does not turn back, cast him out from the community; and if he wants to turn back, weeping and lamenting and with a contrite heart, look upon him, take his hand, lift him up, bring him here, arrange for a supper to which you invite many so that there be among you a great joy in My fatherly love because one who was lost has found himself again, having turned back to his Father in his heart.
10. "Verily, I tell you, if one fallen thus low completely turns back, you shall have more joy over him than over ninety-nine just who do not have to turn back!
11. "For, if someone is alive and stays alive, this is not more than fair; he who is in the light cannot easily go astray.
12. "It is the lot of the weak to carry only a light burden on well-lit roads.
13. "However, if I give a greater burden to someone who is strong to carry in the night and he, not hearing your shout, loses his way and wanders about seeing nothing but approaching destruction and death, yet finds the difficult road back by himself and comes to you weeping, so that you have thereby found again a brother believed lost forever and deeply mourned, as I have found a lost son, - say, is not this more than ninety-nine who in their righteousness have never crossed their threshold?
14. "Therefore, your joy shall be great over one who was lost, yes, who was dead and has come back to life again.
15. 'The righteous has no reason to weep, for he is only bowed down by a light burden. But when someone carries a great burden on his shoulders and then, falling with the burden, weeps under it, who would be so hardhearted as not to pity the fallen and do everything to help him to his feet if it were only possible?
16. "If he cannot do this, having to his greatest regret to see the fallen brother perish under the burden, how will he feel in his heart?
17. "If, however, the fallen brother unexpectedly raises himself up, who would not rush up to him promptly in great joy, press the presumed dead brother to his heart and, leading him into his house, prepare for him a great sustaining meal?
18. “Therefore, I tell you all to admonish the erring energetically; and the one who has disappeared from your sight you shall seek on the strength of all My love within you.
19. "But no one shall wield the scourge over his brother until I call out to him: 'Now chastise him with the fire of your love; let him leave the community so that no one may take offence at him, but let your heart accompany him to the end of the world.'
20. "Let your last look of farewell, like any previous one, remind the erring brother that he is your poor, down-trodden and fallen brother and though a fallen son of My love, equal to you.
21. "Let anger be alien to you and all curse far from your mouth and twice as far from your heart
22. "Just as you will behave towards each other, also I shall behave towards you; whoever will sin in your eyes, will also sin in Mine.
23. "If you will judge him, I too will surely judge him; but how, only I know.
24. "For all this you will not escape your judgment; what the judgment will be like, - also that I do know.
(HHG vol. 2, chap. 26)
3] The judge said: “How would you more closely designate the wicked and evil that one should not do to one’s fellowmen? I should very much like to know it, because being a judge, I often come into a position where I have to do very wicked and evil things to my fellowmen, of course very often against my will; but our law is an iron one, and knows no exceptions; no, not even for your own children! Therefore tell me something concrete!”
4] I said: “If you had made the laws, you could also change them: but they are the old, well-weighed will of the people, and you are placed there justly to punish sinners against this will of the people. If however you do conscientiously and justly what the law prescribes, you do thereby no wrong, but only right.
5] For every one who lives as a member of a great community of men has to accommodate himself to the laws of order, and to make them to his own rules of life: if he does not want to do so, he, standing alone, and as being evidently the weaker one, must consent to the necessarily bitter consequences of being obstinate against the people’s general law.
6] And the judge installed by the people, or its ruling representative who is a king or even an emperor, who exercises strictly and justly the law known to him, in every detail cannot do anything but what is right for he is cleansing the field of human seed from weeds. Now if you do that you fulfill your duty, and you are a benefactor to men who love order, and are assiduous in enforcing it.
7] But that you as judge give special care that before all else, a man having gone astray, should not so much punished by justice as made better by it – this is a virtue out of the Heaven in your heart: for you fulfill the eternally true principle of charity which runs thus: ‘What you reasonably do not wish that one should do to you, do it also not to your fellowmen.’ Now with that, you are right before God as well as before men, and need not trouble at all about what is really good and what is wicked.
8] If those who now sit upon the seat of Moses and Aaron would act and had acted thus, they would never have been subdued by you Romans: but as they no longer remained faithful to the old law which was given for all men alike, but made for themselves laws according to their own desires, God consequently turned away His Face from them, and has delivered them unto the heathens and their sharp rod of correction, and under it they shall be left because of their great and gross obstinacy. (3 Days in the Temple, chap. 22)
 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.
 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.
 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.
 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.
 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.
 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.
 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!” (GGJ Book 5, chap. 51)
 In order to give you all and through you for all people an assignation, according to which everyone can direct himself, remember this and also write it down:
 If any brother of yours sins against you, go and reprove him in private; if he listens to you, you have won your brother. (Mt.18:15) But if he does not listen to you, take one or two more with you, so that by the mouth of two or three witnesses of the community every fact may be confirmed. And if he refuses to listen to them, tell it to the community; and if he refuses to listen even to the community, let him be declared a Gentile and a tax-gatherer by you, by the witnesses and by the community.
 And let that be enough for you and for everyone; anything else is from evil and creates anew even greater evil. This determination is taken from My divine order and is valid not only here but also for the great beyond. For truly I say to you, whatever you shall bind on Earth shall have been bound in heaven; and whatever you loose on Earth shall have been loosed in heaven.
 Again I say to you, so that you shall cope better with all argument and all discomfort, that if two of you agree on Earth about anything that they may ask the Father in My name, it shall be granted them by My Father who is in heaven, and thus on Earth.
 Therefore, if someone has sinned against you, forgive him wholeheartedly and ask the Father in My name to set the sinner's heart right, and this will happen in proportion to your faith and your forgiveness towards the one who has sinned against you.
 Again I say to you: where two or three have gathered in My name concerning a matter which is good and within My order, there I am in their midst in the spirit and will heed whatever they ask Me for.
 And I believe that you and everyone will very easily come to terms with such a designation now given to you by Me in all possible critical conditions of life and also in the middle of thousands of often so contradictory world laws!”
 Then Peter came and said to Me: “Lord, that is all now good and true, and it goes without saying that we will certainly most actively observe such designations of Yours and also will lay them on the hearts of other people for true observance; but there is now one critical point, and that consists of this: How often shall my brother sin against me and I forgive him? Up to seven times, according to the Law of Moses?”
 I said to him: “If it should happen according to a number, then Moses’ number of seven is too little, but instead seventy times seven should it happen! For this mainly is the Kingdom of Heaven, that there be the same love, harmony and spirit of forgiveness amongst men as prevail amongst My angels in heaven, some of whom you have already met.” (GGJ Book 13, chap. 43)
45. THE NECESSITY OF COURTS OF LAW IN THIS WORLD
 Peter says: “Lord and Master! Certainly, and it is indeed the very best now; but even if we observe everything most exactly, as well as very many other people who will receive this teaching from us, then it still very much begs the question whether the worldly courts will therefore no longer endure.
 You see, if someone has sinned against me in some way, I will then quite certainly forgive him even seventy times seven times, if my offender should seriously let it come to that; but if he as a terrible, gloating person has not had enough and drives his insults over the great number of seventy times seven times – what then with such a person? I am now of the opinion that it should then be high time to hand such a criminal over to worldly judgment, just like our compassionate king in the end, since his great patience brought no fruit, then indeed handed over the uncompassionate servant to the torturers. What do You, Lord, say to this opinion of mine?”
 I said: “My dear Peter, then I does not say much at all, because in any case I already gave you quite openly the full directives for such an incorrigible case right after the fishermen‘s argument in front of your house and each of you then certainly understood what is to be done and decided!
 It goes without saying that there must be in this world powerful and great worldly courts of justice that deal with great and hardened criminals offending against the rights of men, otherwise no one's life would in the end be safe any longer. However, as far as the minor offences are concerned that not seldom occur amongst you men, these shall be settled before the tribunal of the compassionate and forgiving heart, so that the minor offences committed by people against each other do not grow into great and serious crimes, for truly I tell you: robbery, manslaughter and murder are, after all, nothing but the consequences of minor offences initially committed by men against each other merely out of trivial considerations of worldly self-interest and self-conceit. – A little parable shall explain this to you more clearly:
 A rich and respected father has a very beautiful and dear daughter, in whom a young, but poor, although very well educated man was head over heels in love, and all the more so since the dear daughter had already given him to understand a number of times through all sorts of friendly winks and signs that she was inclined towards him in her heart. Well, this otherwise honest and decent young man finally gathers the courage and goes with a very natural good intention to the father of the beautiful daughter and demands that she would be given to him as his wife. Only the father, extremely proud and hard because of his great wealth, allows the honest, poor applicant for his daughters’ hand be shown the door by his servants and chased out of the court by his hounds.
 This improper reception of the poor man now filled his heart with anger, rage and revenge, and the more he now thought about the purest impossibility of becoming the step-son of the rich man, the more also grew the thought of revenge, to humiliate the hard and proud man in the way that would hurt him the most. And when the terrible thought became fully mature, the plan, decision and will and deed were already there, and the young man became the murderer of the rich man.
 He would certainly not have turned into that had he been treated like a human being by the rich man. The rich man in his proud arrogance did not even think he was doing much by turning the poor suitor out in the described manner. However, it was too much to take for the one thrown out and so he turned into a criminal and murderer who for fear of worldly justice hid in the dense forests from where he terrorized the population.
 And now see from this small example that only the hardness of man most of all makes their poorer fellow men into criminals. Thus take care about this everywhere towards those who have sinned against you in some way, what I have commanded and shown to you clearly, and great criminals will be seldom on the Erath, and the good people will then reign over the poor of the Earth. Did all of you understand and comprehend this well?”
 Now everyone confirmed that they had understood this lesson very well. The disciples, who according to their own statement had now understood this lesson well, still thought nonetheless about some things which were contained in it, and John and Mark wrote down the main issue, and James and Thomas also wrote down for themselves, but more the explanations. They were busy with this for about two hours. (GGJ Book 13)
 THEN Agricola said: “Lord and Master. I have engraved now Your extremely true, holy words deep in my heart, and will act accordingly as much as possible, but still I do ask You if the death penalty should be abolished in all circumstances?”
 I said: “Oh friend, I know indeed what you want to tell Me now. Look, you have heard from one of My disciples that I Myself 1 year ago in the vicinity of Caesarea Philippi at the lake of Galilee have applied a sort of summary justice on a few very evil servants of the law who were tracing Me up, and that is why you have asked Me this question.
 Yes, I tell you: if you can see from a criminal, just as I can, that he as human being in the body is already a perfect devil – just as Moses was also able to see that by My Spirit – then you can sentence him to the death penalty at once. But if you cannot see that, like I and Moses, then you must not be too quick with the death sentence.
 I have of course the right from eternity to – what concerns the body – kill the whole human race, and so I am always executioner of all material created beings in the whole eternal infinity, but what I kill as matter, I make alive spiritually forever.
 As soon as you can do that also, you can kill no matter who at the right moment. But since you cannot do that, you also should not kill, except in case of extreme necessity. For instance in a defensive war or in a by God ordered punitive war against incorrigible wicked nations, or also in case of self-defense against an evil killer or robber. In all other cases you may not kill or let kill as long as you do not have My full light in you. Did you well understand this?” (GGJ Book 17, chap. 13)
15. ADMINISTERING JUSTICE AND PUNISHMENT
 Said now the scribe: “Lord and Master, I can see now, that only You are extremely good and true, and it is best to behave and to believe and to speak, as You have explained everything from below to the top! Only with the abolishment of the capital punishment I cannot completely agree with; for if on the life of a person is not again placed the life of the murderer, soon nobody would be sure of his life anymore. Only the certain capital punishment prevents many from committing the greatest atrocities!”
 I said: “Yes, this is again your opinion. However I have in this regard a completely different opinion! A tiger bears another, equally so a lion, a panther and a hyena.
 If a raw, entirely beastly neglected person, driven by his beastly passions, kills a person, the killed would have the actual right, to also kill his killer; however, a third, to whom the killer has never done any harm, has actually no right at all, to take revenge at the killer on behalf of the victim. However, since such an animal person can also become dangerous for other people, he can be hunted down. If he is caught, he should be held in a good prison, give him education and endeavor to make a person out of him! If this is achieved, you have turned a devil into a person, for which you can expect more of the true life reward in you, than having the murderer killed. That would be one of the very best ways to handle a murderer.
 Or in another case, where the murderer is a too much incarnated devil, hunt him down; and if you have caught him, ask him the reason, why he has committed such atrocities, and if he feels remorse about it! If he speaks the truth, then do, as I have explained previously; however, if he lies about the deed and does not answer you properly, despite you being convinced that he is culprit, then make sure that he in future is not a danger to society anymore, however, not by killing him, but by means of a strong prison, by blinding his eyes or by banning him to such far off area somewhere along the coast, from which place no return is possible for him.
 This is My advice, how you should behave in such a case as My true disciples. You can better and clean your society from perpetrators; but you should not set up a court![i] Since who judges, will one day also be judged by Me. However, who does not judges, will also not be judged by Me. If you curse and damn the sinners against you, you one day can expect the same from Me; but if you walk in My teaching, you will not be damned and cursed.
 You should not even say to your brothers ‘Raka’ (a backstabbing, treacherous person. J.L.); since thereby you already make yourself guilty of a judgment, because, if you mean it seriously, you have cast a judgment over a brother. Even less so should you say to a still stupid brother with all seriousness that he is a fool; for if you are wiser than he is, you are such out of the mercy of God. Have you become proud about it, and if it occurs that you are ashamed for the stupid, does not want to speak to him and say: ‘Who can speak with a fool?’, then such a judgment already originates from a germ of hell in you, and you make yourself guilty of the infernal fire (zeal). It is however not nice, if in My disciples only one little spark of hell is ignited through such false zeal; since also the smallest spark can cause a big fire.
 In hell the fire of haughtiness is the greatest and in heaven only the light of the highest humility and modesty shines and the soft fire of love warms and enlivens everything. – Do you understand this?” (GGJ Book 16, chap. 15)
[i] Apparently in cc with previous statements concerning worldly courts (GGJ Book 13, chap 45:4)– however, this is an advice given not to all the world but to the Lord’s disciples and regards the order in their communities
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