II. The Difference Between Character and Disposition Essence

Last time, we summarized the character of antichrists. Can you share what it consists of? (The first item is habitually lying, the second is being insidious and ruthless, the third is having no sense of honor and being heedless of shame, the fourth is being selfish and vile, the fifth is latching onto the powerful and oppressing the weak, and the sixth is being more desirous than normal people of material things.) There are a total of six items. Looking at these six items, the character of antichrists is devoid of humanity, conscience, and reason. They have low integrity, and their character is abominable. Say that you don’t know or cannot fathom a person’s disposition, or whether it’s good or bad, but through learning about their character, you discover, for example, that they have an abominable character, such as that of habitually lying, having no sense of honor, or being insidious and ruthless. You can then preliminarily define them as someone without a conscience, a kind heart, or a noble character, as someone who instead has bad, extremely poor, and evil humanity. If such people don’t possess status, then they can be tentatively categorized as evil people; judging by their character, can they be completely and thoroughly defined as antichrists? If we only consider these manifestations of their humanity, such people can be defined as antichrists with 80% certainty. They do not merely have the disposition of antichrists, and it isn’t simply the case that their humanity is evil, bad, and poor, so we can preliminarily define them as antichrists. Because no one who is defined as an antichrist possesses good humanity, honesty, kindness, simplicity, uprightness, sincerity toward others, or a sense of honor; no one who does possess these aspects of character is an antichrist. The humanity of antichrists is first and foremost quite poor. They lack conscience and reason, and certainly do not possess the character that people with humanity and a noble integrity have. Therefore, judging by the character of antichrists, if they don’t have status and they are just an ordinary follower or common member of a group doing their duty, but if their character is quite poor, and they possess those traits of an antichrist’s character, we can preliminarily categorize these people as antichrists. What should be done about those who cannot be seen through? They should not be promoted or given status. Some may say, “If we give them status, won’t that determine whether or not they are antichrists?” Is that statement correct? (No, it’s not.) If we give such people status, they will do the things antichrists do, and whatever an antichrist is capable of they will do. Firstly, they will establish independent kingdoms, and in addition to that, they will control people. Will this type of person do things that benefit the house of God? (No, they won’t.) Once such people gain status, they can establish independent kingdoms, act wantonly, cause disturbances and disruptions, form cliques, and carry out all the deeds of evil people. It’s akin to letting a fox into the vineyard, placing the chosen people of God in the hands of evil people, and delivering them over to devils and Satans. Once these people assume power, it’s a foregone conclusion that they are without a doubt antichrists. If one solely determines whether a person is an antichrist based on their character, for many who are unaware of the true facts, who do not understand or cannot discern the disposition essence of antichrists, it might seem a bit excessive. They may think, “Why completely write off or condemn someone based on this alone? It seems unfair to label them as an antichrist before they’ve done anything.” However, judging by the disposition essence of antichrists, they unquestionably lack a good humanity. Firstly, they are definitely not pursuers of the truth; secondly, they unquestionably do not love the truth; moreover, they are absolutely not the kind of people who submit to God’s words, fear God, and shun evil. For those who do not possess such qualities, it is quite evident whether their character is noble or base, good or bad.

At the last gathering, we fellowshipped on various behaviors, ways of speaking and handling matters, and so on, that are manifested through the character of antichrists. If we cannot entirely determine whether a person is an antichrist based on their character, then it is necessary for us to fellowship further on the disposition essence of antichrists. By examining and discerning the character of antichrists in one respect, and in another respect their disposition essence, through combining these two we can determine whether a person only possesses the disposition of an antichrist or is indeed an antichrist. Today, let’s summarize what disposition essences antichrists have. This is a more crucial characteristic that allows us to better identify, discern, or define whether a person is an antichrist.

Regarding disposition, we previously made a concrete summary of it—what are people’s corrupt dispositions? (Intransigence, arrogance, deceitfulness, aversion to the truth, viciousness, and wickedness.) They are more or less these six, and other interpretations of dispositions like selfishness and vileness are somewhat related or similar to one of these six. Tell Me, is there a difference between someone’s character and their disposition essence? What is the difference? Character is primarily measured by conscience and reason. It involves whether a person has integrity, whether their integrity is noble, whether they have dignity, whether they possess human morality, the level of their morality, whether they have a bottom line and principles in how they comport themselves, whether their humanity is good or evil, and whether they are simple and honest—these aspects pertain to human character. Essentially, character is made up of the choices and inclinations toward good and evil, toward positive and negative things, and toward right and wrong that people manifest in their daily lives—these are what it concerns. This basically doesn’t involve the truth; it is only measured using the standard of conscience along with good and evil humanity, and doesn’t really rise to the level of the truth. If disposition is involved, it must be measured using a person’s essence. Whether they prefer good or evil, and, when it comes to justice and wickedness as well as positive and negative things, what they manifest, what their choices and the disposition they reveal really are, and what their reactions may be—these things must be measured using the truth. If a person’s character is relatively kind, if they have conscience and reason, can one say that they don’t have a corrupt disposition? (No, they can’t.) If a person is very kind, do they possess arrogance? (Yes, they do.) If a person is very honest, do they have an intransigent disposition? (Yes, they do.) It can be said that no matter how good a person’s character is, no matter how noble their integrity may be, none of this means that they lack a corrupt disposition. If a person has a conscience and reason, does this mean that they never resist God or rebel against Him? (No, it doesn’t.) So how does this rebellion come about? It’s because people have a corrupt disposition, and in their disposition essence there is intransigence, arrogance, wickedness, and so on. Therefore, no matter how good a person’s character may be, it doesn’t mean that they have the truth, that they lack a corrupt disposition, or that they can avoid resisting, betraying, and rebelling against God and submit to God without pursuing the truth. If they have a good character, are relatively simple, honest, upright, kind-hearted, and have a sense of honor, this just means that they can accept the truth, love the truth, and submit to what God does, because they possess a character that can accept the truth.

A good or bad character is measured using basic criteria such as conscience, morality, and integrity. However, one’s disposition essence must be measured using the six corrupt dispositions mentioned earlier. If a person has a high moral standard, integrity, conscience, reason, and a kind heart, it can only be said that their character is relatively good. However, that doesn’t mean this person understands the truth, possesses the truth, or can handle matters according to the truth principles. What does this confirm? Although they have good character, relatively noble integrity, and a higher moral standard for how they conduct themselves and act, that doesn’t mean they lack a corrupt disposition, that they possess the truth, or that their disposition fully aligns with God’s requirements. If a person’s corrupt disposition shows no change and they do not understand the truth, then no matter how good their character may be, they are not a genuinely good person. Suppose a person experiences a relative change in disposition, that is, they seek the truth in their actions, proactively following the truth principles in how they handle matters, and submitting to the truth and to God, and although their corrupt disposition still surfaces at times, they reveal arrogance and deceitfulness, and in severe cases a vicious disposition, yet overall, the source, direction, and aim of their actions are in accordance with the truth principles, and when they act they do so with seeking and submission. So, can it be said that their character is more noble than those who show no change in disposition? (Yes.) If a person’s character is only naturally good, and in the eyes of others their humanity is good, but they don’t understand the truth at all, they’re full of notions and imaginings about God, they don’t know how to experience God’s words, and they are unaware of how to accept God’s orchestrations and arrangements, let alone how to submit to everything God does, is this a genuinely good person? Strictly speaking, they are not a genuinely good person, but it can be accurately said that their character is pretty good. What does it mean to have pretty good character? It means having relative integrity, being relatively fair and just in one’s actions and interactions with others, not taking advantage of others, being relatively honest, not hurting or harming others, acting with conscience, and possessing a certain moral standard, beyond just avoiding breaking the law and violating ethical relationships—it is something a bit higher than these two standards. When people interact with such a person, they feel that person is relatively upright and they don’t need to guard against them when they are together, because that person doesn’t harm or hurt others and people’s minds are at ease whenever they interact with them—possessing these qualities is indicative of a pretty good person. However, compared to those who understand the truth and can practice and submit to the truth, such humanity isn’t anything noble. In other words, no matter how good a person’s humanity is, it cannot replace understanding the truth or practicing the truth, and it certainly can’t replace a change in disposition.

Character refers to people’s conscience, morality, and integrity. To measure a person’s character, one needs to assess their conscience, morality, and integrity. But what does disposition refer to, and how is it measured? It is measured by the truth, by God’s words. Suppose a person’s character is very good in all aspects, everyone believes they are a good person, and it can be said that they are perfect and complete in the eyes of corrupt humankind, seemingly without flaw or defect; but when measured by the truth, the little bit of their so-called goodness is barely worth mentioning. Upon examining their disposition, one may find arrogance, intransigence, deceitfulness, wickedness, even aversion to the truth, and even more the manifestation of a vicious disposition. Isn’t this a fact? (Yes, it is.) How is a person’s disposition essence measured? It is measured by the truth, by evaluating a person’s attitude toward the truth and God. In this way, that person’s corrupt disposition is completely and thoroughly revealed. Though people may see them as having a conscience, integrity, and a high moral standard, and they are held up as a saint or a perfect person among others, yet when coming before the truth and God, their corrupt disposition is laid bare, they are devoid of any merit, and are shown to share the same corrupt dispositions as the rest of humanity. When God expresses the truth, appears to people, and works, they manifest every single one of the same corrupt dispositions of intransigence, arrogance, deceitfulness, aversion to the truth, wickedness, and viciousness as other people. Aren’t such people perfect? Aren’t they saints? Aren’t they good people? They are only good in the eyes of other people; because people lack the truth and possess the same corrupt dispositions, the standard by which they measure each other is only based on conscience, integrity, and morality, not on the truth. How does a person’s character appear when it is not measured with the truth? Are they a genuinely good person? Clearly not, because a person who has been assessed and judged as good by other people does not lack any of the corrupt dispositions. So, how do people’s corrupt dispositions develop and become exposed? When God does not express the truth or appear to humankind, people’s corrupt dispositions seem non-existent. However, when God expresses the truth and appears to humans, the corrupt dispositions of so-called saints or perfect people in the eyes of others are fully exposed. From this perspective, people’s corrupt dispositions coexist with their character. It is not that people only have a corrupt disposition when God appears; rather, when God expresses the truth and appears and works among humankind, their corrupt disposition and ugliness are laid bare. At this point, people come to realize and discover that behind a good character there is also a corrupt disposition. Good people, perfect people, or saints in the eyes of others possess a corrupt disposition like everyone else, and no less than any other person—these people’s corrupt dispositions are even more hidden than other people and have more of an ability to mislead. So, what exactly is a corrupt disposition, and what is a disposition essence? A person’s corrupt disposition is that person’s essence; a person’s character only represents some superficial rules of conduct, and it does not reflect the humanity essence of a person. When we talk about the humanity essence of a person, we are referring to their disposition. When we discuss a person’s character, we are referring to apparent aspects such as whether they have good intentions, are kind-hearted, what their integrity is like, and if they have moral standards. Do you now understand what is meant by character and what is meant by disposition essence? This matter can only be grasped implicitly in one’s heart; it cannot be defined with a single word or phrase. It is a very complex matter. If it is defined and explained too narrowly, it may seem standardized but is actually unclear. I won’t apply a definition to it, but will explain it in this way, and if you grasp it implicitly in your heart, you will comprehend it.

There are in total six corrupt dispositions of man: intransigence, arrogance, deceitfulness, aversion to the truth, viciousness, and wickedness. Among these six, which ones are relatively severe, and which ones are more ordinary or common, milder in terms of degree, and less intense in terms of circumstances? (Intransigence, arrogance, and deceitfulness are a bit milder.) That’s right. It seems you have some perception and understanding of the various manifestations of man’s corrupt dispositions. Although these three also belong to the corrupt dispositions possessed by Satan-corrupted humankind, and in terms of essence, they are also detested by God, do not conform to the truth, and are resistant to God, they are relatively mild and shallow in terms of degree, that is, they are a bit more common; they are possessed to varying extents by every member of corrupt humankind. Aside from these three, aversion to the truth, viciousness, and wickedness are comparatively much more severe in terms of degree. If the first three are said to be ordinary corrupt dispositions, then the latter three are extraordinary corrupt dispositions, which are more severe in terms of degree. What does it mean for them to be more severe? It means that these three are more severe in terms of circumstances, essence, and the extent to which individuals resist, rebel against, and oppose God. These three are more severe dispositions that people manifest by directly denying the truth, denying God, clamoring against God, attacking God, testing God, passing judgment on God, and so on. How are these three of man’s corrupt dispositions different from the first three? The first three are more common, they are characteristics of the corrupt dispositions shared by all corrupted humans, that is, every individual, regardless of age, gender, birthplace, race, or ethnicity, possesses these three dispositions. The latter three are present to varying degrees and to a greater or lesser extent in every person, depending on their essence, but within corrupt humankind only antichrists possess these three dispositions—wickedness, aversion to the truth, and viciousness—to the most severe extent. Aside from antichrists, ordinary corrupted humans only reveal the dispositions of wickedness, aversion to the truth, and viciousness to a certain extent, or in certain environments or special contexts. Even though they have these dispositions, they are not antichrists. Their essence is not wicked or vicious, and it is certainly not averse to the truth. This has to do with their character. These people are relatively kind-hearted, they have integrity, they are upright, they have a sense of honor, and so on—their character is relatively good. Therefore, they only reveal the latter three severe corrupt dispositions on occasion, or only in certain environments and contexts. However, these dispositions do not dominate their essence. For example, when individuals with ordinary corrupt dispositions act perfunctorily in the performance of their duties and face God’s discipline, they may refuse to yield to it, thinking, “Others are perfunctory too; why aren’t they disciplined? Why am I the one receiving this kind of discipline and chastening?” What kind of disposition is this refusal to yield? It is evidently a vicious disposition. They complain about God’s unfairness and biased treatment, which has a bit of a quality of opposing and clamoring against God to it—this is a vicious disposition. The vicious disposition of such people reveals itself in these situations, but the difference is that these people have a kind heart, the awareness of conscience, integrity, and relative uprightness. When they complain against God and reveal a vicious disposition, their conscience takes effect. When their conscience takes effect, it engages in a conflict with their vicious disposition, and certain thoughts begin to develop in their minds: “I shouldn’t think this way. God has blessed me a lot, and He has shown me grace. Isn’t it lacking in conscience for me to think like this? Isn’t this resisting God and breaking His heart?” Isn’t this their conscience at work? At this point, their good character takes effect. As soon as their conscience starts to work, their anger, complaints, and refusal to yield fade away, and are put aside and eliminated, bit by bit. Isn’t this the effect of their conscience? (Yes.) So, are they revealing a vicious disposition? (Yes.) They are revealing a vicious disposition, but because such individuals have a conscience and humanity, their conscience can curb their vicious disposition, and make them become rational. When they become rational and calm down, they will reflect and realize that they, too, are capable of resisting God. At this time, a sense of indebtedness and remorse will arise in them without them knowing it: “I was too impulsive just now, resisting and rebelling against God. Isn’t God disciplining me His love? Isn’t this His favor? Why did I act so unreasonably? Haven’t I angered God? I cannot keep doing this; I need to pray to God, repent, let go of the evil I am doing, and end my rebellion. Since I admit that I was acting perfunctorily, I must stop being perfunctory, do things in a serious manner, and seek how to offer my loyalty through my actions, as well as what the principles for doing my duty are.” Isn’t this the effect of their good character? Undoubtedly, these people have a vicious disposition too, but through the effect of their conscience and weighing things up using their rationality, their good, truth-loving character ultimately prevails. These individuals have viciousness among their corrupt dispositions, so can it be said that they therefore possess a vicious essence? Can it be said that their essence is vicious? No. Objectively speaking, although the corrupt dispositions they reveal include viciousness, because they have a conscience, rationality, and a relative love for the truth, their viciousness is just a kind of corrupt disposition, and not their essence. Why isn’t it their essence? It is because this corrupt disposition of theirs can change. Although they reveal this kind of corrupt disposition, and they can resist and rebel against God, whether it be for a long or short period of time, the effect of their conscience, integrity, reason, and so on in their character prevents their vicious disposition from dominating their behavior or their attitude toward the truth. What is the ultimate result? They can confess their sins, repent, act according to the truth principles, submit to the truth, and accept God’s orchestration, all without complaints. Despite revealing a vicious disposition, the final outcome is that they do not rebel against God or oppose God’s sovereignty—they submit. This is a manifestation of an ordinary corrupt person. Such people merely have corrupt dispositions; they do not have the disposition essence of antichrists. This is accurate.

Take wicked dispositions for example: What is the most wicked disposition people reveal before God? It is testing God. Some people worry that they might not have a good destination, and that their outcome may not be guaranteed because they went astray, did some evil, and committed many transgressions after coming to believe in God. They worry that they will go to hell, and are in constant fear about their outcome and destination. They are constantly anxious, and they always ponder, “Will my future outcome and destination be good or bad? Will I go down to hell or up to heaven? Am I one of god’s people or a service-doer? Will I perish or be saved? I need to find which of god’s words talk about this.” They see that God’s words are all the truth, and that they all expose people’s corrupt dispositions, and they do not find the answers that they seek, so they continually contemplate where else to inquire. Later, when they find an opportunity to get promoted and put into an important role, they want to sound out the Above, thinking: “What is the above’s opinion regarding me? If their opinion is favorable, it proves that god has not remembered the evil I did in the past and the transgressions I committed. It proves that god will still save me, that I still have hope.” Then, following through with their ideas, they directly say, “Where we are, most of the brothers and sisters are not very skilled at their professions, and they have believed in god for only a short time. I have believed in god the longest. I have fallen and failed, I’ve had some experiences and learned some lessons. If given the chance, I am willing to shoulder a heavy burden and show consideration for god’s intentions.” They use these words as a test to see if the Above has any intention to promote them, or if the Above has abandoned them. In reality, they do not genuinely want to take on this responsibility or burden; their purpose in saying these words is solely to test the waters, and see whether they still have a hope of being saved. This is testing. What is the disposition behind this approach of testing? It is a wicked disposition. Regardless of how long this approach is revealed for, how they do it, or how much it is implemented, in any case, the disposition they reveal is definitely wicked, because they have many thoughts, misgivings, and worries over the course of doing it. When they reveal this wicked disposition, what do they do that shows they are people with humanity and people who can practice the truth, and confirms that they only possess this corrupt disposition and not a wicked essence? After doing and saying such things, those with a conscience, reason, integrity, and dignity feel discomfort and pain in their hearts. They are tormented, thinking, “I have believed in God for so many years; how could I test God? How can I still be preoccupied with my own destination, and use such a method to get something out of God and make God give me a solid answer? This is too vile!” They feel uneasy in their hearts, but the deed is done, and the words have been spoken—they cannot be taken back. They then understand, “Though I may have a bit of good will and a sense of justice, I am still capable of such vile things; these are the dealings of a vile person! Isn’t this an attempt to test God? Isn’t it extorting God? This is truly vile and shameless!” In such a situation, what is a reasonable course of action? Is it to come before God in prayer, confessing one’s sins, or is it to stubbornly cling to one’s own approaches? (Praying and confessing.) So, over the entire process, from the moment they conceived of the idea to the point of action, and further on to their prayer and confession, which stage is the normal revealing of a corrupt disposition, which stage is the conscience taking effect, and which stage is the truth being put into practice? The stage from conception to action is governed by a wicked disposition. So, isn’t the stage of introspection governed by the effect of their conscience? They begin to examine themselves, feeling that what they did was wrong—this is governed by the effect of their conscience. Following this are prayer and confession, which are also governed by the effect of their integrity, conscience, and character; they are able to feel remorse, repent, and feel indebted to God, and they are also able to reflect on and understand their own humanity and corrupt disposition, and reach the point where they can practice the truth. Aren’t there three stages to this? From the revelation of a corrupt disposition to the effect of their conscience, and then to the ability to let go of the evil they are doing, repent, let go of their own fleshly desires and thoughts, rebel against their corrupt disposition, and practice the truth—these three stages are what ordinary people with humanity and corrupt dispositions should achieve. Because of the awareness of their conscience, and their relatively good humanity, these people can practice the truth. Being able to practice the truth implies that people like this have hope for salvation. In other words, the probability of salvation is relatively high for those with good humanity.

What distinguishes antichrists from those with an antichrist’s disposition? In the first stage, that which antichrists reveal is basically identical on the outside to the revelations of any corrupt human, but the subsequent two stages are different. For example, when a person reveals a vicious corrupt disposition while being pruned, the next step requires their conscience to take effect. However, antichrists do not have a conscience, so what will they think? What manifestations will they have? They will complain about God being unfair, alleging that God is trying to find fault with them and create difficulties and troubles for them at every turn. Following this, they will remain staunchly unrepentant, refusing to accept even their most obvious mistakes or corrupt dispositions, never acknowledging their own errors, and even stepping things up and trying every means to continue their actions in secret. Judging by the corrupt dispositions revealed by antichrists, what is their character like? They have no conscience, they do not know to examine themselves, and they reveal viciousness, malice, attacks, and retaliation. They fabricate lies to conceal the facts, shifting responsibility onto others; they invent schemes to trap others, keeping the true facts from the brothers and sisters; and they vigorously defend and offer justifications for themselves, spreading their arguments everywhere. This is the continuation of their vicious disposition. Not only do they lack the awareness of conscience, and fail to examine, reflect on, and understand themselves, but they also step things up and continue revealing their vicious disposition, clamoring against the house of God, clamoring against and opposing the brothers and sisters, and even more seriously, opposing God. After some time when the situation settles down, will they repent and confess their sins? Although the incident has already passed, the true facts have been revealed, the responsibility is widely known to be theirs, and they should bear this responsibility—can they acknowledge it? Can they feel remorse or a sense of indebtedness? (No.) They persist in their opposition, thinking, “Anyway, I was never at fault, but even if I was, my intentions were good; even if I was at fault, I can’t be blamed for it alone. Why don’t you blame the others—why target me? Where did I go wrong? I didn’t do anything wrong on purpose. All of you have made mistakes so why aren’t you holding yourselves accountable? Moreover, who can go through life without making some mistakes?” Are they repentant? Do they feel indebted? They do not feel indebted and they are not repentant. Some even say, “I paid such a high price—why haven’t any of you noticed? Why hasn’t anyone praised me? Why haven’t I been given a reward? When something happens, you always blame me and find fault with me. Aren’t you just looking for leverage to use against me?” This is their mindset and state. Clearly, this is a vicious disposition—they are staunchly unrepentant, they refuse to acknowledge the facts when they are laid before them, and they are in persistent opposition. Although they may not curse anyone out loud, inwardly they might have done so countless times—cursing the leaders for being blind, and cursing the brothers and sisters for not being good people, and for fawning over them when they had status, but not paying attention to them, or fellowshipping with them, or even smiling at them now that they’ve lost their status. They even curse God in their hearts, and pass judgment on God, saying He is not righteous. From beginning to end, the disposition they reveal is vicious, without the slightest effect of conscience, and without any hint of remorse or repentance. They certainly have no intention of turning back, seeking the truth principles, coming before God to confess sins and repent, or of submitting to God’s orchestrations and arrangements. Instead, they persistently argue, oppose, and complain. Both antichrists and those capable of repentance reveal the same corrupt dispositions, but isn’t there a difference in the nature of these revelations? Which of these groups possesses an antichrist’s disposition, and which possesses the essence of an antichrist? (Those who do not repent possess the essence of an antichrist.) Who are those capable of repentance? They are corrupt humans with an antichrist’s disposition, but they are not antichrists. Those with the essence of an antichrist are antichrists, while those with an antichrist’s disposition are ordinary corrupt humans. Between the two, which group is made up of evil people? (Those with the essence of an antichrist.) You are capable of discerning this, right? It depends on which group shows no hint of their conscience accusing them, persists in arguing without turning back or reflecting, and unscrupulously passes judgment and disseminates their arguments when they do something wrong and face circumstances such as being pruned, being replaced or disciplined, and so on. If there were no one to restrain them, would they cease their actions? No. Their hearts would be full of negativity and opposition, and they would say, “Since people treat me unfairly, and god doesn’t show me grace or act on my behalf, I’ll just go through the motions when I do my duty in the future. Even if I do my duty well, I won’t receive rewards, no one will praise me, and I’ll still get pruned, so I’ll just do it in a perfunctory manner. Don’t even think about asking me to handle matters according to principles, or to discuss and cooperate with others in my work, or to seek the truth! I’ll remain indifferent, neither haughty nor humble. If you ask me to do something, I’ll do it; if you don’t ask me to do something, I’ll just leave. Act whatever way you like; I’ll be the way I am. Don’t require too much from me; if your demands are high, I’ll ignore them.” Isn’t this the continuation of a vicious disposition? Can such people repent? (No, they cannot.) This is a manifestation of those with the essence of an antichrist. It is the same when an antichrist reveals a wicked disposition, they also never reflect because they lack a conscience. No matter what corrupt disposition they reveal or what intents, desires, and ambitions they have when anything befalls them, they are never restrained by their conscience. Therefore, when the timing is right and favorable to them, they do as they wish. Regardless of the outcome of their actions, they do not turn back, and they still cling to their viewpoints and retain their ambitions, desires, and intents, as well as the means and methods by which they’ve always done things, without any self-blame. Why do they feel no self-blame? Because such people lack a conscience, they have no sense of honor, and they are dead to shame; within their entire humanity, there is nothing that can restrain their corrupt dispositions, and there is nothing they can use to assess whether the corrupt dispositions they reveal are right or wrong. Therefore, when these people reveal a wicked disposition, regardless of how others view it or what the process and outcome may be, from beginning to end, they feel no self-blame, no sadness, no remorse, no sense of indebtedness, and in their hearts they certainly do not turn back. These are antichrists. Judging from these two examples, what is the most obvious feature of antichrists? (Their lack of conscience and reason.) What kind of manifestation does this lack of conscience and reason lead to? What is the result of the dispositions they reveal? (They cannot reflect or repent.) Can those who cannot reflect or repent practice the truth? Never!

A person who has only the disposition of an antichrist cannot be classified as being, at essence, an antichrist. Only those who have the nature essence of antichrists are genuine antichrists. To be sure, there are differences in the humanity of the two, and under the governance of different sorts of humanity, the attitudes those people harbor toward the truth are likewise not the same—and when the attitudes that people harbor toward the truth are not the same, the roads they choose are different; and when the roads people choose are different, the resulting principles and consequences of their actions also have their differences. Because a person with only the disposition of an antichrist has a conscience at work, and has reason and a sense of honor, and, relatively speaking, loves the truth, when they reveal their corrupt disposition, there is reproval for it in their heart. At such times, they can reflect on themselves and know themselves, and they can admit to their corrupt disposition and their revelation of corruption, thus enabling them to rebel against the flesh and their corrupt disposition, and come to practice the truth and submit to God. With an antichrist, however, this is not the case. Because they have no conscience at work or conscientious awareness, and less still do they have a sense of honor, when they reveal their corrupt disposition, they do not measure according to God’s words whether their revelation is right or wrong, or whether theirs is a corrupt disposition or a normal humanity, or whether it accords with the truth. They never reflect on these things. So, how do they behave? They invariably maintain that the corrupt disposition they reveal and the road they choose are the right ones. They think whatever they do is right, that whatever they say is right; they are bent on holding to their own views. And so, however great a wrong they may do, however severe the corrupt disposition they may reveal, they will not recognize the gravity of the matter, and they certainly will not understand the corrupt disposition they have revealed. Neither, of course, will they put their desires aside, rebel against their ambition or their corrupt disposition in favor of choosing such a path as that of submission to God and the truth. One can see from these two different outcomes that if a person with an antichrist’s disposition loves the truth in their heart, they have a chance to attain an understanding of it and to practice it, and to attain salvation, whereas the sort of person with the essence of an antichrist cannot understand the truth or put it into practice, nor can they attain salvation. That is the difference between the two.