The Sermon on the Mount (Part 1)
1. And seeing the crowds, He went up into the mountain; and when He had sat down, His disciples came to Him.
2. And opening His mouth He taught them, saying,
3. “Happy [are] the poor in spirit, for theirs is the kingdom of the heavens.
4. Happy [are] they that mourn, for they shall be comforted.
5. Happy [are] the meek, for they shall inherit the earth.
6. Happy [are] they that hunger and thirst after justice, for they shall be satisfied.
7. Happy [are] the merciful, for they shall have mercy.
8. Happy [are] the clean in heart, for they shall see God.
9. Happy [are] the peacemakers, for they shall be called the sons of God.
10. Happy [are] they that are persecuted for the sake of justice, for theirs is the kingdom of the heavens.
11. Happy are you when they shall reproach you, and persecute [you], and say every wicked saying against you, telling lies, on account of Me.
12. Leap for joy and rejoice, for your reward [is] much in the heavens; for so they persecuted the prophets that were before you.”
As this next episode begins, great multitudes come to Jesus, not only from Galilee, but also from Decapolis, Jerusalem, Judea, and from areas beyond the Jordan. Seeing the crowds, Jesus goes up onto a mountain, opens His mouth, and begins to preach. His instruction begins with this essential teaching: “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (5:3).
In the previous chapter, Jesus was baptized and then underwent a series of temptations in the wilderness. In temptation, some higher goal or spiritual aim is threatened, thwarted, or challenged. During these times, we become aware of the desires of our lower nature, that is, the desire to act on our hereditary evils.
These states of temptation serve to remind us of how much we need the Lord in our life, and that without God we can do nothing. This recognition brings us into a state of genuine humility in which we acknowledge our spiritual poverty. In sacred scripture, this state of humility is called being “poor in spirit.” This is why Jesus begins His instruction with the words, “Blessed are the poor in spirit.”
It is this state of humility that opens the way to receive the goodness and truth that flow in from God. This is why Jesus says, regarding those who acknowledge their spiritual poverty, “for theirs is the kingdom of heaven.”
It is in this state of humility that we turn to the Lord in prayer, confessing our spiritual poverty and repenting of our sins. Feeling remorse for things we have said and done, we realize how much we need the Lord’s qualities to guide and direct our lives. This is why the next blessing is, “Blessed are those who mourn, for they shall be comforted” (5:4).
As the Lord comforts us, the desires of our lower nature are subdued and quieted. Our inclinations to inordinate self-love and love for the things of the world are subjugated. This includes things such as impatience, jealousy, defensiveness, resentment, anger, contempt, and covetousness. When these desires of our lower nature are tamed, they no longer dominate and rule in the actions of our daily lives. As Jesus says, “Blessed are the meek, for they shall inherit the earth” (5:4).
In the original Greek, the word for “meek” is proas [πραΰς] meaning “tame.” People who have quieted, subdued, and tamed the inordinate loves of self and the world are now ready for the Lord to act into and through them. They want to live a good life and do what’s right. Because of this, they now hunger for the Lord’s goodness and thirst for the Lord’s truth. Therefore, Jesus says, “Blessed are those who hunger and thirst after righteousness, for they shall be filled” (5:6).
This marks the transition to the next three blessings. The fifth, sixth and seventh blessings summarize the works of charity that constitute a life of righteousness. As we turn to God for all things, we are filled with mercy towards others. And insofar as we exercise that mercy, we become more merciful. Therefore, in giving the fifth blessing, Jesus says, “Blessed are the merciful, for they shall obtain mercy” (5:7).
Then, as we practice mercy, forgiveness, and compassion in all our relationships, our hearts become purified enabling us to see the good in others. That is, we see their God-given qualities. As Jesus says in the sixth blessing, “Blessed are the pure in heart, for they shall see God” (5:8) 1
This leads to the seventh blessing. Jesus says, “Blessed are the peacemakers, for they shall be called the sons of God” (5:9). When the Lord is acting into and through us, we are in a state of peace. Our internal warfare is now ended. There is no longer any conflict between what the Lord says in His Word and our desire to live accordingly. As it is written in the Hebrew scriptures, “Speak comfort to Jerusalem and cry out to her that her warfare is ended” (Isaiah 40:2).
These seven blessings in their order are a divine series which reveal the process of regeneration, beginning with the recognition of our spiritual poverty, and ending in a sabbath state in which the Lord is acting into and through us. In this state, the Lord is our heavenly Father, and we are called children of God.
This leads to a final and culminating blessing. Jesus says, “Blessed are you when they revile you and persecute you, and say all kinds of evil against you falsely for My sake” (5:10). This eighth blessing reminds us that spiritual life is a continual process. As we experience the blessings associated with each state of spiritual development, we are simultaneously being prepared for entrance into higher and more elevated states of spiritual life. But in order to enter those higher states, subtler evils have to be exposed, combated, and overcome.
Thus, the trials of temptation will begin again, as less obvious evils are exposed by the brighter light of divine truth. These more interior evils will rise up within us, fiercely defending themselves, as they fight for their life. But if we persevere, refusing to succumb to the false reasonings and justifications that support self-centered concerns, there will be a great blessing. As it is written, “Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven” (5:11-12).
The eighth blessing returns us to the beginning of the series, and reminds us once again that temptation provides us with the opportunity to confirm our faith. While the struggles we undergo in temptation can be arduous, they can be anticipated with gladness because they will put us in touch with more interior heavenly communities and expand our consciousness. 2
As a result, we feel a greater appreciation for the simple blessings that surround us, an expanded awareness of the needs of others, and an increased desire to reach out and serve. Therefore, Jesus says, “Rejoice, and be exceedingly glad, for great is your reward in heaven.”
A practical application
The eighth blessing reminds us that spiritual development is like a spiral curriculum where we have opportunities to learn the same thing, over and over again, but more deeply. In this regard, we should view the spiritual challenges that come up not as obstacles but rather as stepping stones to further development. Every challenge is an opportunity to confirm ourselves more deeply in what we believe. As a practical application, then, the next time your ego gets tweaked, or impatience arises, or resentment threatens to set in, see it as an opportunity to respond from your higher consciousness. In other words, this is the time to rely on truth from sacred scripture, knowing that angels will come to assist you through that truth, and that the Lord will give you the power to overcome. Most importantly, do not let a victory in temptation serve to boost your pride, inflate your ego, or give you false confidence in yourself. Be sure to give the glory to God remembering that temptations reveal both your weakness and God’s power. Until you realize that all power is from the Lord alone, you will be destined to repeat the temptation. 3
Doing Good Works
13. “You are the salt of the earth; but if the salt become saltless, with what shall it be salted? After that it is of no use, except to be cast out, and to be trampled by men.
14. You are the light of the world. A city that is laid out on a mountain cannot be hidden.
15. Neither do they light a lamp, and put it under the bushel, but on the lampstand, and it shines for all that [are] in the house.
16. So let your light shine in front of men, so that they may see your good works, and glorify your Father that [is] in the heavens.”
The Sermon on the Mount provides wonderful instruction. Yet mere instruction, without a desire to do good works in the spirit of that instruction, is useless. It is like salt which has lost its flavor; it’s like a light hidden under a basket. All truth is given for the sake of use. Every blessing God bestows upon us is done so that we may be of greater service to the neighbor. And in that service is true blessing, for all heavenly reward is the delight that we experience when we are involved in some loving service towards the neighbor. 4
It is for this reason that the divine series continues with these words: “You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men” (5:13).
Salt is highly useful as a seasoning. But salt that has lost its flavor is useless. Similarly, a human being who has no desire to do good is like salt with no flavor. Truth must be put to use. This is the thrust of this section of the sermon. Light is good, but it must be put to use: “You are the light of the world,” says Jesus. “A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house” (5:14-15).
The emphasis of this passage is not just on learning truth, but on living it. Jesus therefore says to His disciples, “Let your light so shine before men, that they may see your good works and glorify your Father in heaven” (5:16). 5
Spiritual instruction has no other end but the doing of good works. And good works are truly good only when the Lord is working through us. That’s why this section of the sermon includes the all-important reminder that when others see our good works, all praise, glory, and honor should go to God. As Jesus puts it, let them see your good works, but be sure that they “glorify your Father in heaven.” It’s not about us; it’s about God working through us. 6
Jesus Begins to Reveal the Inner Meaning of Scripture
17. “Do not suppose that I have come to undo the Law or the Prophets; I have not come to undo but to fulfill.
18. For amen I say to you, Till heaven and earth pass away, one yodh or one little horn shall not pass away from the Law, till all things come to pass.
19. Therefore whoever shall loosen one of the least of these commandments, and shall teach men so, shall be called least in the kingdom of the heavens; but whoever shall do and teach [them], he shall be called great in the kingdom of the heavens.
20. For I say to you that unless your justice shall exceed [that] of the scribes and Pharisees, you shall not enter into the kingdom of the heavens.
21. You have heard that it was declared by the ancients, Thou shalt not murder; and whoever shall murder shall be subject to the judgment.
22. But I say to you that everyone who is angry with his brother rashly shall be subject to the judgment; and whoever shall say to his brother, Raca, shall be subject to the council; and whoever shall say, Thou fool, shall be subject to the gehenna of fire.
23. If therefore thou offer thy gift on the altar, and there rememberest that thy brother has anything against thee,”
24. Leave there thy gift in front of the altar, and go thy way; first be reconciled to thy brother, and then come offer thy gift.
25. Be of good will with thine adversary quickly, while thou art in the way with him, lest the adversary deliver thee up to the judge, and the judge deliver thee up to the attendant, and thou be cast into prison.
26. Amen I say unto thee, Thou shalt not come out from there until thou hast paid the last farthing.
27. You have heard that it was declared to the ancients, Thou shalt not commit adultery.
28. But I say to you that everyone who looks at [another] woman to lust after her has already committed adultery with her in his heart.
29. And if thy right eye cause thee to stumble, pluck it out, and cast it from thee; for it is expedient for thee that one of thy members should perish, and not [that] thy whole body be cast into gehenna.
30. And if thy right hand cause thee to stumble, cut it off, and cast [it] from thee; for it is expedient for thee that one of thy members should perish, and not [that] thy whole body be cast into gehenna.
31. And it has been declared that whoever shall send away his wife, let him give her a divorce.
32. But I say to you, whoever shall send away his wife, outside of the reason of scortation, makes her commit adultery; and whoever shall wed her that is sent away commits adultery.
33. Again, you have heard that it has been declared to the ancients, Thou shalt not swear falsely, but shalt render to the Lord thine oaths.
34. But I say to you, Swear not at all; neither by the heaven, for it is the throne of God;
35. Nor by the earth, for it is the footstool of His feet; neither by Jerusalem, for it is the city of the great King.
36. Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
37. But let your word be, yes, yes; no, no; and whatever [is] beyond these is from evil.
38. You have heard that it has been declared, An eye for an eye, and a tooth for a tooth.
39. But I say to you, Do not stand against the wicked; but whoever shall hit thee on thy right cheekbone, turn to him the other also.
40. And [if anyone] wills to have thee judged and take thy tunic, let him have the cloak also.
41. And whoever shall compel thee [to go] one mile, go with him two.
42. Give to him that asks thee; and turn not away him that wills to borrow from thee.
43. You have heard that it has been declared, Thou shalt love thy neighbor, and shalt hate thine enemy.
44. But I say to you, Love your enemies, bless those that curse you, do well to those that hate you, and pray for those that injure you and persecute you,”
It’s undeniably true that truth must be put to use. But before the Word of God can most fully be put to use, it must be fully understood. That’s why Jesus now gives His disciples a brief tutorial on how to read scripture, beginning with this disclaimer, “Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill” (5:17).
On one level, Jesus did fulfill the Law in that His coming fulfilled the prophecies of the Hebrew scriptures. But He was also about to fulfill the Law by infilling it with higher meaning. He would explain how the Law speaks not only about our outward behavior, but, also about our inner attitudes—that is, the desires of our heart. When understood spiritually, the Law would be of use not only for regulating one’s external conduct, but, more importantly, for reforming one’s inner life.
Jesus begins with the commandments. He says, “You have heard that it was said to those of old, ‘You shall not murder’ … But I say unto you that whoever is angry with his brother without a cause shall be in danger of the judgment” (5:21-22). Similarly, He reveals a deeper meaning of the law against adultery: “You have heard that it was said to those of old, ‘You shall not commit adultery.’ But I say unto you that whoever looks upon a woman to lust after her has already committed adultery with her in his heart” (5:27-28).
These are new teachings, but not beyond the grasp of His audience. Eventually, there would be deeper teachings about the human spirit and the path to heaven, but it would take time before people could completely grasp these more interior messages. For now, however, it would be enough to give people concrete, literal lessons that they could understand rather than abstract truths that are beyond their comprehension.
In this regard, Jesus teaches them not to make oaths (see 5:33-37), not to retaliate, but to turn the cheek (see 5:39), not to engage in squabbles, but to give more than what is demanded (see 5:40), to go further than what is required, to give to everyone who asks, and to lend to anyone who wants to borrow (see 5:42).
These teachings would be hard to follow, but not difficult to understand. Within Jesus’ words are higher truths about our response when our inmost beliefs are under assault—not just in the public arena, but more internally when we are being persecuted by hellish spirits who want to destroy our faith. At such times, if we abide in the truth, we will not be led astray. 7
Instead of teaching these interior truths, Jesus keeps their minds on more obvious issues—like the need to overcome their desire to take revenge. As Jesus says, “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also” (5:38).
“Turning the cheek” is something we do internally when our beliefs are being attacked. While these attacks can come through other people, they can also come through unseen spiritual forces that endeavor to destroy our faith in God and undermine our trust in the power of His truth. Therefore, whenever we turn the cheek internally, we remain steadfast in what we know to be true.
At such times, we know that no words spoken, whispered, or insinuated can possibly hurt us or destroy our faith. As long as we don’t let evil draw us into the fight, we are under God’s protection. As long as we remain in the Lord’s goodness and truth, evil can do us no spiritual harm. Therefore, we need not resist it. 8
In our natural lives, however, we must be more cautious. We cannot and should not give to everyone who asks, nor lend to everyone who wishes to borrow. Such indiscriminate charity would leave us without resources to do good to others. Similarly, we should not allow thieves, cheats, and scam artists to take advantage of us. People who take advantage of innocent victims must be reported, prosecuted, and if found guilty, be held accountable. To ignore criminal behavior or support malicious intentions does evildoers no good and is harmful to society. 9
In brief, on the external plane we must resist cruelty, fraud, and injustice. But on the internal plane, we can remain even keeled, unruffled, and untroubled. On this level of our thoughts and affections, we need not resist evil, for God alone resists those evils that would take away our faith and destroy our happiness. 10
These are the more interior lessons that Jesus will offer at a later time. For now, it is Jesus’ task to keep their minds on a simple, clear lesson: do not get drawn into states of hatred, retaliation, and revenge. Instead, Jesus calls them to rise into higher consciousness. As Jesus puts it, “You have heard it said that you shall love your neighbor and hate your enemy. But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you” (5:43-44).
A practical application
In this portion of the Sermon on the Mount Jesus gives the crowds a new way to respond to the Hebrew law which says, “An eye for an eye, a tooth for a tooth” (Exodus 21:24). Rather than automatically react with a similar destructive action, that is, returning evil for evil, Jesus tells the people to rise to a new level of consciousness with a different kind of response. He says, “Whoever slaps you on the right cheek, turn the other to him also.” As a practical application, then, whenever your ego feels injured, thwarted, or attacked, and you are tempted to return insult for insult, injury for injury, wrong for wrong, and evil for evil, don’t get drawn in. Instead, allow a higher understanding to rule over your emotional injury. Let your understanding of truth rule over and tame the promptings of your lower nature. Choose a higher response. 11
“Be ye therefore perfect”
45. “So that you may be sons of your Father that [is] in the heavens; for He makes His sun to rise on the wicked and the good, and sends rain on the just and the unjust.
46. For if you love those who love you, what reward do you have? Do not even the publicans do the same?
47. And if you greet your brothers only, what do you do beyond [others]? Do not even the publicans do so?
48. Be ye therefore perfect, just as your Father that [is] in the heavens is perfect.”
As Jesus continues His discourse, He speaks about how we should regard others. Whether we perceive them to be friends or enemies, we should treat them fairly and justly. To illustrate this point, Jesus describes the impartiality of God, saying, “He makes His sun shine on the good and on the evil, and He makes His rain fall on the just and on the unjust” (5:45). Symbolically, this refers to God’s goodness which shines upon all without partiality, and to God’s truth with is available to all people even as the rain descends upon everyone.
Similarly, we are called to extend good will to all in ways that are unprejudicial and equitable. In offering this illustration, Jesus is calling those who are listening to be fair-minded and charitable to all, not just to their family, friends, and neighbors. He is calling them to be detached from their biases, and even-handed in their dealings.
Like the sun and the rain, their good works should extend to everyone. After all, it is easy to love those who love them. But from now on they should be charitable towards everyone. As Jesus puts it, “If you love those who love you, what reward have you? Do not even the tax collectors do the same?” (5:46).
It’s easy to love those who love us. This comes naturally. But there is another kind of love that comes only from the Lord. It is to love those who do not love us, including our enemies. Acknowledging that this is not easy and will require further spiritual refinement, Jesus says, “Be ye, therefore, perfect, as your Father who is in the heavens is perfect” (5:48).
It should be noted that this verse is often translated as a promise rather than a command. Instead of “Be ye, therefore, perfect,” it has been translated as “You shall be perfect.” This is not what Jesus means. For Jesus, it is the striving to be perfect, not the attainment of perfection that matters. Even the angels can never reach a state of final perfection. Nor can we. But we can persevere; we can strive; we can endeavor to be perfect “even as our Father in the heavens is perfect.” 12
Admittedly, striving for perfection can be difficult—not just for the people of biblical times, but even for us today. Self-interest must be overcome; resentments must be put aside; generosity must prevail over greed; forgiveness must take the place of revenge, and love must triumph over hate. Without God, no one can accomplish any of this—and perfection becomes an unachievable goal.
The only way to approach this level of spiritual perfection is through recognizing and acknowledging one’s imperfection. Only then, with God’s help, can we begin to put away evils and to strive towards the refinement of our souls. The starting point is a willingness to shun evils as sins against God, to pray for and receive divine truths, and, finally, to live according to them.
All this is contained in Jesus’ command, “Be ye, therefore, perfect, even as your Father in the heavens is perfect.” In this way, as we come to trust more and more in the Lord’s leading—acknowledging that He is the source of every loving feeling, every noble thought, and every chartable action—we will be continually and increasingly perfected, both in this life and in the next. 13
Imibhalo yaphansi:
1. AE 340:10: “Those who are ‘pure in heart’ are those that are in good from love.” See also SE 2783: “One ought to love the good that is in a person…. In this way one loves the Lord, since there is nothing of goodness or anything of faith, that is not the Lord’s, so through the neighbor also the Lord is loved.”
2. AC 6611: “People who allow themselves to be regenerated are being carried continually upwards, thus always into more interior heavenly communities. The Lord enables the sphere of those who are being regenerated to extend into those communities primarily by means of temptations, in which evils and falsities are being withstood. For during temptations, the Lord fights by means of angels against evils and falsities, and in this way a person is led into increasingly more interior communities of angels. Once people have been led into these more interior communities, they remain there. And this is what gives them a more extended and elevated ability to perceive.”
3. AC 1661:4: “When people suppose that good and truth are from themselves and that the power of resisting evil and falsity is their own, then the goods and truths from which they combat are not goods and truths, although they appear so…. This is because they place self-merit in victory, and glory as if it were they who had overcome the evil and falsity, when yet it is the Lord alone who combats and overcomes.” See also AC 2273:2: “The temptations in which people overcome are attended with a belief that all others are more worthy than themselves, and that they are infernal rather than heavenly…. If after temptations they come into thoughts contrary to these, it is an indication that they have not overcome…. Therefore, they will undergo similar temptations, and sometimes more grievous ones, until they been reduced to such sanity that they believe they have merited nothing.”
4. AC 8002:7: “The reason why the Lord says so many times that those who do good will have their reward in heaven is that before people have been regenerated, they cannot help thinking about reward. But it is different once they have been regenerated. Then they are indignant if anyone thinks that they do good to their neighbor for the sake of reward; for they feel delight and bliss in the doing of good, but not in repayment. In the internal sense ‘reward’ is the delight belonging to the affection that goes with charity towards the neighbor.”
5. AC 9207: “By ‘the salt of the earth’ the Lord means truth that has a desire for good, and by ‘tasteless salt’ He means truth devoid of any desire for good. The fact that such truth is worthless is portrayed by the idea of salt which has become tasteless and no longer has any use, except to be thrown outdoors and trodden down by people. Having a desire for good means having a desire to do good and thereby be joined to good.”
6. Doctrine of Life 29: “The Word teaches that no one can do what is good from himself, but that a person does it from the Lord. Jesus said, ‘I am the true vine, and My Father is the vine-dresser…. As the branch cannot bear fruit of itself, except it abide in the vine, so neither can ye except ye abide in Me’ (John 15:1-6).”
7. AC 9049:4-6: “The Lord says, ‘Ye have heard that it was said, An eye for an eye, and a tooth for a tooth; but I say unto you, Resist not evil; but whosoever shall strike you on your right cheek, turn to him the other also….’ Who cannot see that these words are not to be understood according to the sense of the letter? For who will turn the left cheek to him who deals a blow on the right cheek? And who will give his cloak to him who would take away his coat? And who will give his property to all who ask? And who will not resist evil? …. The subject there treated of is spiritual life, or the life of faith; not natural life, which is the life of the world. The reason therefore why evil ought not to be resisted, is that evil does no harm to those who are in truth and good, for they are protected by the Lord.”
8. AC 9049:6: “The reason therefore why evil should not be resisted is that evil can have no harmful effect at all on those governed by truth and good, for they are protected by the Lord.” See also “AE 556: “The precept not to resist evil, signifies, that it is not to be resisted with violence, nor retaliated, for the angels do not fight with the evil, much less do they return evil for evil, but they permit them to do it, because they are defended by the Lord, and hence no evil from hell can possibly hurt them. The words, ‘Whoever shall strike you on thy right cheek turn to him the other also,’ signify if anyone wishes to do harm to the perception and understanding of interior truth, it may be allowed to the extent of the effort. This is because ‘the cheek’ signifies the perception and understanding of interior truth, the ‘right cheek’ signifies the affection for it and consequent perception of it, and the ‘left cheek’ signifies the understanding of it…. This is what angels do when they are with the evil, for the evil can take away nothing of good and truth from angels, but they can from those who on that account burn with enmity, hatred, and revenge, for these evils avert and repel protection by the Lord…. This is the spiritual sense of these words, in which are stored up the hidden things that have now been said, which are especially for the angels who perceive the Word only according to its spiritual sense. These words are also for people in the world who are in good, when the evil are trying to lead them astray.”
9. HH 390: “Judges who punish evildoers so that they may be reformed … love their neighbor.” See also HH 390: “Those who love the person, and not that which is in a person, and which constitutes that person, love equally an evil person and a good person…. And yet to do good to the evil is to do evil to the good and that is not loving the neighbor.”
10. AC 9049:6: “It shall now be told what is meant in the internal sense by the words of the Lord. The internal sense treats of those who wish to destroy by means of falsities the truths of faith, thus the spiritual life with a person who is in temptations…. The reason, therefore, why evil ought not to be resisted, is that evil does no harm to those who are in truth and good, for they are protected by the Lord.” See also AE 695:19: “The Lord resists and conquers for a person in the combats of temptations.”
11. TCR 588:1-2: “For the sake of their regeneration people are endowed with the ability to elevate their understanding almost into the light in which the angels of heaven are…. This is because the will by birth inclines to evils, even to enormous evils. If the will were not restrained by means of the understanding, and instead allowed to run free, people would rush into great wickedness, and from the savage nature inherent in them would wipe out [depopularetur] and massacre [trucidaret] all who did not favor them and indulge their desires. Moreover, if people were not able to perfect their understanding separately, and to perfect their will by means of it, they would not be human at all, but would be animals. For without the separation of the understanding from the will, and if their understanding could not be raised above their will … they would not be able to act from reason, but only from instinct.”
12. CL 71: “No human or angelic love can ever become utterly pure, thus neither can conjugial love; but the intention which is of the will is what is primarily regarded by the Lord. Therefore, as far as a person has the intention and perseveres in it, so far is that person introduced into and gradually advances in the purity and holiness of conjugial love.”
13. AC 894: There is no definite period of time ever exists when anyone is regenerate enough to be able to say, 'Now I am perfect.” In fact, an unlimited number of states of evil and falsity exist with everyone, not only simple states but also varied and complex ones which have to be disposed of in such a way that they do not recur. In some states an individual can be called more perfect, but in countless others the individual cannot. People who have been regenerated during their lifetime, and in whose lives faith in the Lord and charity towards the neighbor have been present, are in the next life being perfected all the time.”
