[CONTENTA]

[Introduction] n. 1

DOCTRINALIA ROMANO-CATHOLICORUM DE JUSTIFICATIONE, EX SYNODO TRIDENTINA. n. 2-8

DOCTRINALIA PROTESTANTIUM DE JUSTIFICATIONE, EX FORMULA CONCORDIAE. n. 9-15

SCIAGRAPHIA DOCTRINALIUM NOVAE ECCLESIAE. n. 16

I. Quod Ecclesiae per Reformationem separatae ab Ecclesia Romano Catholica, dissideant in variis; sed quod omnes in Articulis, de Trinitate personarum in Divinitate, de Origine peccati ex Adamo, de Imputatione Meriti Christi, et de Justificatione per solam fidem, conveniant n. 17-18

II. Quod Romano-Catholici ante Reformationem prorsus similia quae Reformati post illam, de quatuor supranominatis Articulis tradiderint, videlicet similia de Trinitate personarum in Divinitate, similia de Peccato originali, similia de Imputatione meriti Christi, et similia de Justificatione per fidem in illam, cum sola differentia, quod eandem fidem cum charitate seu bonis operibus conjunxerint. n. 19-20

III. Quod Reformatores antesignani, Lutherus, Melanchthon et Calvinus, omnia Dogmata de Trinitate Personarum in Divinitate, de Peccato Originali, de Imputatione meriti Christi, et de Justificatione per fidem, qualia tunc erant et fuerant apud Romano-Catholicos, retinuerint, sed quod Charitatem seu Bona Opera separaverint a fide illa, et declaraverint illa non simul salvifica, propter finem ut a Romano-Catholicis quoad ipsa essentialia Ecclesiae, quae sunt Fides et Charitas, divellerentur. n. 21-23

IV. Quod tamen Reformatores Antesignani, fidei suae adjunxerint bona opera, et quoque conjunxerint illa, sed in homine ut in subjecto passivo, Romano-Catholici autem in homine ut in subjecto activo: et quod tamen inter hos et illos quoad fidem, opera et merita, actualiter sit conformitas. n. 24-29

V. Quod universa Theologia in Christiano Orbe hodie fundata sit super idea Trium Deorum, oriunda ex, doctrina Trinitatis Personarum. n. 30-38

VI. Quod Dogmata illius Theologiae appareant esse erronea, postquam idea Trinitatis Personarum et inde Trium Deorum rejecta est, ac idea Unius Dei: in quo est Divina Trinitas loco ejus recepta. n. 39-40

VII. Quod tunc Fides vere salvifica, quae est in unum Deum, unita bonis operibus, agnoscatur et recipiatur. n. 41-42

VIII. Et quod haec fides sit in Deum Salvatorem Jesum Christum, ac in simplici sua forma talis.

1. Quod sit unus Deus, in Quo est Divina Trinitas, et quod Ille sit Dominus Jesus Christus.

2. Quod Fides salvifica sit credere in Ipsum.

3. Quod fugienda sint mala, quia sunt diaboli et a diabolo.

4. Quod facienda sint bona, quia sunt Dei et a Deo.

5. Et quod haec facienda sint ab homine ut ab ipso, at quod credendum sit, quod sint a Domino apud illum et per illum. n. 43-44

IX. Quod hodierna Fides ab Ecclesia separaverit Religionem, quae consistit in agnitione unius Dei, et in cultu Ipsius ex fide charitatis. n. 45-46

X. Quod Fides hodiernae Ecclesiae non possit cum Charitate conjungi, ac producere aliquos fructus, qui sunt bona opera. n. 47-50

XI. Quod ex Fide hodiernae Ecclesiae redundet Cultus oris et non vitae, cum tamen cultus oris acceptus est Domino secundum cultum vitae. n. 51-52

XII. Quod doctrina hodiernae Ecclesiae confasciata sit per plura Paradoxa, quae fide amplectenda sunt; et quod ideo ejus dogmata solum intrent memoriam, et non in aliquem intellectum supra illam, sed modo in confirmationes infra illam. n. 53-57

XIII. Quod Dogmata hodiernae Ecclesiae non possint nisi cum magna difficultate disci. et quin elabantur retineri, et non nisi cum multa parcimonia et cautela, ne nuditas illorum appareat, praedicari et doceri, propter causam, quia vera Ratio illa non percipit et recipit. n. 58-59

XIV. Quod Doctrina fidei hodiernae Ecclesiae addicet Deo Proprietates humanas, ut quod homines aspexerit ex ira, quod velit reconciliari, quod reconcilietur per amorem in Filium, et per intercessionem; et quod velit propitiari per miseriam visam in Filio, et sic reduci in Misericordiam; et quod supplicanti ex sola fide injusto imputet justitiam Ipsius, et quod sic faciat hunc ab inimico amicum, et ex filio irae filium gratiae. n. 60-63

XV. Quod ex Fide hodiernae Ecclesiae enati sint et adhuc enasci possint Foetus enormes; sicut Momentanea Salvatio ex immediata Misericordia; Praedestinatio; nulla attentio Dei ad actus hominis, sed ad solam fidem; quod non detur Vinculum charitatis et fidei; quod homo in conversione sit sicut truncus; praeter plura; etiam de Sacramentis, Baptismo et Sacra Coena, quoad principia rationis de usufructu illorum educta ex Doctrina justificationis per solam fidem; ut et de Persona Christi. Haeretica a Primis saeculis ad hodiernum ¹ non aliunde quam ex Doctrina super idea trium Deorum fundata scaturiverunt. n. 64-69

XVI. Quod Status ultimus Ecclesiae hodiernae, quando finis ejus, per Consummationem saeculi, et tunc Adventum Domini, apud Matthaeum 24:3 Cap. intelligatur. n. 70-73

XVII. Quod infestatio a falsis, et inde consummatio omnis veri, seu desolatio, hodie in Ecclesiis Christianis, per Afflictionem magnam, qualis non fuit ab initio Mundi nec fiet, apud Matthaeum 24:21 Cap. intelligatur. n. 74-76

XVIII. Quod non Amor, nec Fides, neque Cognitiones boni et veri, in Ecclesia Christiana tempore ultimo, quando finis ejus instat, sint, intelligatur per haec in eodem Capite XXIV apud Matthaeum; post afflictionem istorum, Sol obscurabitur, et Luna non dabit lumen suum et Stellae cadent de Caelo, et Virtutes Caelorum commovebuntur, Vers. 29. n. 77-81

XIX. Quod illi qui in hodierna Fide Justificante sunt, per Hircos apud Danielem, et apud Matthaeum intelligantur. n. 82-86

XX. Quod illi, qui in hodierna Fide justificante se confirmaverunt, in Apocalypsi per Draconem, duas ejus Bestias, et per Locustas, et quod ipsa illa Fides confirmata, ibi per magnam Urbem quae spiritualiter vocatur Sodoma et Aegyptus, ubi bini testes occisi sunt, ut et per Puteum abyssi, ex quo Locustae exiverunt, intelligantur. n. 87-90

XXI. Quod nisi Nova Ecclesia instauretur a Domino, nemo possit salvari; et quod hoc intelligatur per haec, Nisi abbreviarentur dies isti, non conservaretur ulla caro, Matthaeus 24:22. n. 91-94

XXII. Quod aperitio et rejectio Dogmatum fidei hodiernae Ecclesiae, ac revelatio et receptio Dogmatum fidei novae Ecclesiae, intelligatur per haec in Apocalypsi, Dixit Sedens super Throno, ecce Nova omnia faciam, et dixit. scribe, quia haec verba vera et fida sunt, Cap. 21:5. n. 95-98

XXIII. Apocalypsi 21 Cap. et 22, agitur; quae ibi vocatur Sponsa et Uxor Agni. n. 99-101

XXIV. Quod Fides Novae Ecclesiae nequaquam possit una esse cum Fide prioris Ecclesiae, et quod si una sunt, fiat collisio et conflictio talis, ut pereat omne Ecclesiae apud hominem. n. 102-104

XXV. Quod Romano-Catholici de Imputatione Meriti Christi, et de Justificatione per fidem ejus, in quam Ecclesia illorum initiata est, hodie nihil sciant, quoniam prorsus obtecta jacet per Externa cultus, quae sunt plura: et quod ideo si illi quoad partem recedunt ab externis cultus sui, ac immediate adeunt Deum Salvatorem Jesum Christum, et quoque binas Species in sacra Eucharistia sortiuntur, possint in Novam Hierosolymam, hoc est, in Novam Ecclesiam Domini prae Reformatis introduci. n. 105-108

De Imputatio. n. 109-113

DUO MEMORABILIA ex APOCALYPSI REVELATA. n. 114-115

APPENDIX CORONARIA.

FIDES NOVI CAELI ET NOVAE ECCLESIAE IN UNIVERSALI FORMA. n. 116

FIDES NOVI CAELI ET NOVAE ECCLESIA IN PARTICULARI FORMA. n. 117

SEQUUNTUR TRIA MEMORABILIA EX APOCALYPSI REVELATA DESUMPTA. n. 118-120

173. "'These things says He who is holy, who is true.'" This symbolically means the Lord in relation to Divine truth.

Clearly it means the Lord. He who is holy, who is true, is the Lord in relation to Divine truth, because the Lord is called holy owing to His Divine truth, and called just or righteous owing to His Divine goodness. It is in consequence of this that His emanating Divinity - which is Divine truth - is called the Holy Spirit; and here the Holy Spirit is He who is holy, who is true.

[2] Holiness is often mentioned in the Word, and it is everywhere predicated of truth; and because all truth that is true in itself originates from goodness and from the Lord, it is that truth that is called holy. In contrast, the goodness from which truth originates is called just or righteous. It is owing to this that angels governed by truths of wisdom, called spiritual angels, are termed holy, while angels governed by the goodness of love, called celestial angels, are termed just or righteous. The same is the case with people in the church.

It is because of this also that prophets and apostles are called saints, or holy, for prophets and apostles symbolize the church's doctrinal truths.

It is because of this, too, that the Word is called holy, for the Word is Divine truth. That is why the Law in the ark in the Tabernacle was called the most holy place and also the sanctuary.

That, too, is why Jerusalem is called holy, for Jerusalem symbolizes a church which possesses Divine truths.

For the same reason the altar, the Tabernacle, and the garments of Aaron and his sons were called holy after they were anointed with oil; for oil symbolizes the goodness of love, and this sanctifies or makes a thing holy, and everything made holy relates to truth.

[3] From the following passages it is apparent that the Lord alone is holy, because He is Divine truth itself:

Who shall not... O Lord..., glorify Your name? For You alone are holy. (Revelation 15:4)

...your Redeemer, the Holy One of Israel, the God of the whole earth shall He be called. (Isaiah 54:5)

Thus said Jehovah, the Redeemer of Israel, his Holy One... (Isaiah 49:7)

As for our Redeemer, Jehovah of Hosts is His name, the Holy One of Israel. (Isaiah 47:4)

Thus said Jehovah, your Redeemer, the Holy One of Israel... (Isaiah 43:14)

...in that day... they will depend on Jehovah, the Holy One of Israel, in truth. (Isaiah 10:20)

And also elsewhere, as Isaiah 1:4; 5:19; 12:6; 17:7; 29:19; 30:11-12; 41:16; 45:11, 15; 48:17; 55:5; 60:9, Jeremiah 50:29, Daniel 4:13, 23, Psalms 78:41.

Since the Lord is holiness itself, therefore the angel said to Mary,

...the holy thing that will be born of you shall be called the Son of God. (Luke 1:35)

And regarding Himself the Lord said,

(Father,) sanctify them with the truth. Your word is truth... ...for their sakes I sanctify Myself, that they also may be sanctified with truth. (John 17:17, 19)

[4] It is apparent from this that the truth that comes from the Lord is holiness itself, because He alone is holy - concerning which the Lord says the following:

When... the Spirit of Truth has come, He will guide you into all truth. ...He will not speak on His own... ...He will take of what is Mine and declare it to you. (John 16:13-15)

The Counselor, the Holy Spirit..., He will teach you all things... (John 14:26)

To be shown that the Holy Spirit is the life in the Lord's wisdom, thus Divine truth, see The Doctrine of the New Jerusalem Regarding the Lord 51.

It can be seen from this that He who is holy, who is true, is the Lord in relation to Divine truth.

That holiness is predicated of truth, and justice or righteousness of goodness, is apparent from passages in the Word where the two are mentioned, as in the following:

He who is just, let him be just still; he who is holy, let him be holy still. (Revelation 22:11)

Just and true are Your ways, O King of saints! (Revelation 15:3)

...to serve Him, in holiness and righteousness. (Luke 1:75)

...Herod feared John, knowing that he was a just and holy man... (Mark 6:20)

...the fine linen is the righteous acts of the saints. (Revelation 19:8)