1104# “地上的客商因她极度奢华就发了财”表示在那些属于天堂和教会的事物上的教导，这些事物从对以教会的圣物为手段进行统治的爱，以及对以同样的手段占有世界的爱中获得其快乐和吸引力。这从“客商”和“极度奢华”的含义清楚可知：“客商”是指那些从圣言中获得良善和真理的知识（认知）之人，也就是说，那些要么教授这些知识，要么学习它们的人。因为在特定或属世意义上，买卖商品的人被称为商人或客商，买卖表示获得和交流，或在灵义上表示学习和教授；而“货物或商品”表示来自圣言的良善和知识的知识（认知）。这就是“交易”的含义（可参看AE840节）。“地上的客商”表示在教会事物上的教导，因为教授就是教导，被教授或学习就是被教导，教导这个词可用于这两者；由于圣言的灵义从人抽象出来了，所以“客商”表示教导，在来自属灵意义的属世意义上表示那些教导和被教导的人；因为属灵意义与从人抽象出来的良善和真理有关，而来自属灵意义的属世意义与有这些良善和真理在其中的人有关。“地”表示教会，这一点经常从圣言中得到证明。“极度奢华”是指那些被称为知识（认知），并被说成是神圣的教会事物；然而，这些事物从对统治天堂和世界的爱中获得其一切品质。他们称之为教会圣物的这些知识，就是“她极度奢华”所指的东西，这些东西在下文（启18:11–15）也被列举出来，并表示这些事物。它们被称为“极度奢华”，是因为它们是令人快乐的；事实上，从自我之爱和世界之爱中流出的一切事物都是令人快乐的，因为每个人从他的属世人或身体中感受不到其它快乐。因此，当这些爱是目的时，诸如支持它们的那些手段就被设计出来；这些手段是令人快乐的，因为它们属于目的。“巴比伦”所指的这种宗教或宗教说服的首领和大主教视这些爱为目的，故会设计出支持它们的手段，这些手段对他们来说，都是令人快乐的，如下文所示。由此可见，“地上的客商因她极度奢华就发了财”表示在教会事物上的教导，这些事物从对以教会的圣物为手段进行统治的爱，以及对以同样的手段占有世界的爱中获得其快乐和吸引力。
（关于《亚他那修信经》续）
亚他那修教义教导的另一个要点是，主里面有两个本质，即神性本质和人性本质；在这个教义中有一个清晰的观念，即：主拥有神性和人性，也就是说，主是神和人；但以下观念是模糊的，即：主的神性在祂的人性中，就像灵魂在身体中。主拥有神性和人性这一清晰观念源于这些话：“依真正信仰，我等信认神之子我等之主耶稣基督，神的儿子，为神，又为人；其为神，与圣父同体，受生于世界之先；其为人，与其母同体，诞生于此世界；全神，亦全人，具有理性之灵，人性之身；依其为神，与父同等，依其为人，少逊于父。”在这里，清晰的观念就终止了，不再往前走了，因为接下来的内容产生了一个模糊的观念；凡与一个模糊观念有关的东西，都不进入来自被光照的思维的记忆，故在那里只在不属于光或智力之光的概念或事物中占据一席之地。这些事物因不出现在理解力面前，故同时隐藏了观念本身，无法从与属于光或智力之光的事物有关的记忆中被召唤出来。在这个教义中，包含在模糊观念中的一个要点是，主的神性在祂的人性中，就像灵魂在身体中；因为关于这个主题，信经上说：“彼虽为神，亦为人，然非为二，乃为一基督；合为一，乃由于位格为一；如理性之灵与身成为一人，神与人成为一基督。”这些话所包含的观念本身无疑是清晰的，但接下来的这几句话却使它变得模糊：“彼为一，非由于变神性为人性，乃由于使其人性进入于神性；合为一，非由二性相混，乃由于位格为一。”
由于清晰的观念战胜了模糊的观念，所以大多数人，无论简单人还是有学问的人，想到主是像他们自己一样的凡人，没有同时想到祂的神性；或在这种情况下，他们若想到神性，就会在观念上把它与人性分离，由此削弱位格为一。如果他们被问，祂的神性在哪里，他们会照着自己的观念回答说，在天上与父同在。他们之所以这样说和思考，是因为他们厌恶认为人性是神性，因而与其神性一起在天上。殊不知，当他们如此在思维上将主的神性与人性分离时，他们不仅违背其教义来思考（该教义教导说，主的神性在祂的人性中，就像灵魂在身体中，有位格合一，也就是说，它们构成一个位格），还以下面的矛盾或谬误来不正当地指责这个教义，即：主的人性及其理性灵魂或理性之灵唯独来自母亲，而事实上，每个人的理性都取决于来自父亲的灵魂。这种思维方式和这种分离是三神观的结果；根据这种三神观，其在人性中的神性来自父的神性，父是第一个位格，尽管正是祂自己的神性从天上降下来，并取得人性。人若不正确地理解这一点，或许会以为作为源头的父不是一神性，而三重神性；然而，任何信仰都不可能接受这一点。总之，那些将神性与祂的人性分离，不认为神性在祂的人性中，就像灵魂在身体中，二者是一位格的人，可能会陷入对主的奇怪、可怕的观念，甚至陷入像把一个人与他的灵魂分离那样的观念。因此，你们要当心，免得把主想成一个像你们自己一样的人，而是要把主想成作为神的人。
我的读者，请留心听：在阅读这一切时，你可能会以为你从来没有在思维上将主的神性与祂的人性分离，从而也没有将祂的人性与祂的神性分离；但在想到主时，请你留意一下你的思维，看看你是否曾想过，主的神性在祂的人性中，就像灵魂在身体中？你是否没有想过，甚至你若愿意承认，是否现在没有想过祂的人性是单独或分离的，祂的神性也是单独或分离的？当想到祂的人性时，难道你没有想过它就像另一个人的人性，并在你的观念中，它不是与父同在的神性吗？对此，我曾问过很多人，甚至问过教会的大主教或掌权的，他们都回答说，情况就是这样。当我说，根据《亚他那修信经》中的教义，也就是他们的教会关于神和主的真正教义，主的神性在祂的人性中，就像灵魂在身体中时，他们回答说，他们不知道这一点。当我重复教义的这些话，即“我等之主耶稣基督是神的儿子，虽为神，又为人，然非为二，乃为一基督；合为一，乃由于位格为一。如理性之灵与身成为一人，神与人成为一基督”时，他们保持沉默，后来承认，他们没有注意到这些话，并对自己如此粗心地忽略自己的教义感到恼火。其中一些人随后放弃了他们对父之神性与主之人性的神秘合一的概念。
神性在主的人性中，就像灵魂在身体中，圣言在马太福音和路加福音中教导并证明了这一点。在马太福音：
马利亚已经许配了约瑟，他们还没有同房，马利亚就被发现从圣灵怀了孩子。有使者在梦中对约瑟说，不要怕，只管娶过你的妻子马利亚来，因那在她内受生的是从圣灵来的。约瑟不亲近她，直到她生了头胎的儿子；就给他起名叫耶稣。（马太福音1:18,20,25）
路加福音：
天使对马利亚说，看哪，你要在子宫里怀孕，生出一个儿子，要给祂起名叫耶稣。马利亚对天使说，我没有和男人亲近，怎么会有这事呢？天使回答她说，圣灵要临到你身上，至高者的能力要荫庇你；因此你所要生的圣者必称为神的儿子。（路加福音1:31–32,34–35）
这一切清楚表明，神性自成孕时就在主里面，神性就是祂那来自父的生命，这生命是灵魂。目前，这些话就足够了。接下来的内容会详述这个主题，那里会说明，当三位一体，也就是父、子、圣灵，被认为并相信在主里面，如同在一个位格里面时，甚至连亚他那修教义所包含的那些留下对主的模糊概念的事物都与真理一致。没有这种思维和相信，可以说，并且事实上说，基督徒敬拜三神，与全世界所有拥有理性的人民和民族都不同；然而，在关于神在本质和位格上都为一的教义和信仰的清晰度上，基督教界本可以超越其他所有人。
1104. And the merchants of the earth have waxed rich through the power of her delicacies.- That this signifies instruction in those things pertaining to heaven and the church, which derive their desirableness and delight from the love of ruling by the holy things of the church as means, and also from the love of possessing the world in the same way, is evident from the signification of merchants, as denoting those who acquire knowledges (cognitiones) of good and truth from the Word, that is those who either teach or learn those knowledges. For in the particular or natural sense, he is called a merchant, who buys and sells merchandize, and buying and selling signify to acquire and to communicate, or in the spiritual sense, to learn and to teach; while by merchandize are signified knowledges (cognitiones) of good and truth from the Word. That such things are signified by trading, may be seen above (n. 840).
Merchants of the earth signify instruction in those things that belong to the church, because to teach is to instruct, and to be taught or to learn is to be instructed, and the term instruction may be used of either; and since the spiritual sense of the Word does not refer to persons, therefore a merchant signifies instruction, and the natural sense from the spiritual signifies those who instruct, and who are instructed. For the spiritual sense is concerned with goods and truths without reference to persons, while the natural sense from the spiritual deals with the persons with whom those goods and truths are. That earth (terra) signifies the church has been frequently proved from the Word. [The statement above is also evident] from the signification of the power of her delicacies, as denoting those things of the church which are called knowledges (cognitiones), and are said to be holy, which, nevertheless, take all their quality from the love of ruling, both over heaven and over the world. Such knowledges, which they call holy things of the church, are those that are meant by the power of her delicacies, which are also enumerated below (verses 11-15), and signify such things. They are called the power of her delicacies, because they are delightful, since everything springing from the love of self and from the love of the world is delightful; for no one from his natural man and from his body is sensible of any other delight, therefore also when those loves are regarded as ends, then the means, which favour them, are devised, these means being delightful, because they have reference to the ends.
Now because the heads and primates of that religion which is meant by Babylon regard those loves as ends, therefore they also engage their thoughts with the means that favour them, all of which are delightful to them, as will be shown below. From these considerations it is evident, that by the merchants of the earth being enriched from the power of her delicacies, is signified instruction in those things of the church, that are seen to be delightful and desirable from the love of ruling by the holy things of the church as means, and from the love of possessing the world through them.
[2] Continuation concerning the Athanasian Creed.- Another point which the Athanasian doctrine teaches, is, that in the Lord there are two essences, the Divine and the Human; and in that doctrine the idea is clear that the Lord has a Divine and a Human, that is, that the Lord is God and Man; but the idea is obscure, that the Divine of the Lord is in His Human, as the soul is in the body. The clear idea, that the Lord has a Divine and a Human, is derived from these words: "The true faith is, that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man; God of the substance of the Father born before the world, and man of the substance of the mother born in the world; perfect God and perfect man, consisting of a reasonable soul [and human body]; equal to the Father as to the Divine, and inferior to the Father as to the Human." Here the clear idea ends and goes no further, for what follows gives rise to an obscure idea. Such things as are connected with an obscure idea, since they do not enter the memory from enlightened thought, occupy a place in it only among the notions that do not pertain to intellectual light. These things, because they do not appear before the understanding, at the same time conceal the ideas themselves, and cannot be called forth from the memory with those pertaining to intellectual light.
The point in the doctrine involved in the obscure idea, is, that the Divine of the Lord is in His Human, as the soul is in the body; for on this subject it reads:- "Who, although he is God and man, yet they are not two, but one Christ; one altogether by unity of person; since as the reasonable soul and the body are one man, so God and Man is one Christ." The idea contained in these words is in itself undoubtedly clear, but the following words make it obscure: "One, not by conversion of the Divine essence into the Human, but by the taking of the Human essence into the Divine; one altogether, not by commingling of essence, but by unity of person."
[3] Since the clear idea prevails over the obscure idea, therefore most people, both simple and learned, think of the Lord as of an ordinary man, like themselves, and then they naturally do not think at the same time of His Divine. If they do think of the Divine, in that case they separate it in their idea from the Human, and by that means also destroy the unity of person. If they are asked, where His Divine is, they reply, according to their idea, that it is in heaven with the Father. The reason why they reply in this way and have such a notion, is, that it is repugnant to them to think that the Human is Divine, and thus together with its Divine is in heaven. They do not see that when they thus separate in thought the Divine of the Lord from His Human, they not only think contrary to their own doctrine, which teaches that the Divine of the Lord is in His Human, as the soul is in the body, and also, that there is a unity of person, that is, that they are one person, but they also undeservedly charge that doctrine with the contradiction or fallacy, that the Human of the Lord, together with the rational soul, was from the mother alone, when as a matter of fact every man's rationality depends upon the soul, which is from the Father. Such a way of thinking and such a process of division are the result of the idea of three Gods; and this gives rise to the notion that His Divine in the Human is from the Divine of the Father, who is the first person. But it was His own Divine that descended from heaven and assumed the Human; if this is not correctly apprehended, it may perhaps be supposed that His Father from whom He was begotten (ex quo) was not one Divine, but a threefold, but this is impossible of belief. In a word, those who separate the Divine from His Human, and do not conceive the Divine in His Human as the soul is in the body, and that they are one person, may come into monstrous ideas concerning the Lord, even into an idea [of Him] as of a man separated from his soul. Take heed, therefore, lest you think of the Lord as of a man like yourself, but think of the Lord as of Man who is God (de homine qui Deus).
[4] Hearken, reader! When perusing these pages, you may possibly imagine that you have never separated in thought the Divine of the Lord from His Human, nor the Human from the Divine; but consult your own thought, I beseech you, as to whether you have ever considered, when thinking of the Lord, that the Divine of the Lord is in His Human as the soul in the body. Have you not rather thought, in fact, if willing to admit it, do you not think of His Human as separate, and of His Divine as separate? And when thinking of His Human, do you not think of it as like the human of another man; and in your idea is not the Divine with the Father? I have questioned very many in this way, even the rulers of the church, and they have all said that such is the case. And when I have said that it is nevertheless taught in the Athanasian Creed, which is the very doctrine of their church concerning God and the Lord, that the Divine of the Lord is in His Human as the soul in the body, they have replied that they were unaware of it. And when I have repeated the following words of the doctrine: "Our Lord Jesus Christ the Son of God, although He be God and man, yet they are not two but one Christ; one altogether by unity of person; since as the reasonable soul and body are one man, so God and man is one Christ," they have remained silent, and have afterwards confessed that they had not taken note of these words, being annoyed with themselves for having so examined their own doctrine so carelessly. Some of them then gave up their notion of the mystic union of the Divine of the Father with the Human of the Lord.
[5] That the Divine is in the Human of the Lord, as the soul in the body, is taught and proved in the Word in Matthew and Luke. In Matthew as follows:
Mary being betrothed to Joseph, "before they came together, was found with child of the Holy Spirit." And an angel said to Joseph in a dream, "Fear not to take unto thee Mary thy bride, for that which is conceived in her is of the Holy Spirit. And Joseph knew her not till she had brought forth her first-born Son; and he called his name Jesus" (1:18, 20, 25).
And in Luke: The angel said to Mary,
"Behold thou shalt conceive in the womb, and shalt bring forth a son, and shalt call his name Jesus. Mary said unto the angel, How shall this be, seeing I know not a man. The angel answered and said: The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee, wherefore the Holy Thing which is born of thee shall be called the Son of God" (1:31, 34, 35).
It is evident from these words that the Divine was in the Lord from conception, and that it was His life from the Father, which life is the soul.
These remarks will suffice for the present; more shall be said in the following pages, and it shall be shown that even those things contained in the Athanasian doctrine, which convey an obscure idea of the Lord, are in agreement with the truth, when the trinity of Father, Son, and Holy Spirit is thought and believed to be in the Lord as in one person. Without such thought and belief it may be said that Christians, differently from all peoples and nations in the whole world, that possess rationality, worship three Gods; as, in fact, such peoples declare, although the Christian world both ought to and might surpass all others in the clearness of their doctrine and belief, that God is one both in essence and person.
1104. And the merchants of the earth have become rich from the abundance of her luxuries, signifies instruction in the things of heaven and the church, which draw their delightfulness and desirableness from the love of having dominion by the holy things of the church as means, and also from the love of possessing the world by the same means. This is evident from the signification of "merchants," as being those who acquire the knowledges of good and truth from the Word, that is, who either teach or learn them; for in the proper or natural sense he is called a merchant who buys and sells merchandise, and to buy and to sell signify to acquire and communicate, thus in the spiritual sense to learn and to teach; and "merchandise" signifies the knowledges of good and truth from the Word. (That this is the signification of "trading," see above, n. 840.) "The merchants of the earth" signify instruction in the things of the church, because to teach is to instruct, and to be taught or to learn is to be instructed, and the term instruction is applicable to both; and as the spiritual sense of the Word is abstracted from persons, "merchant" signifies instruction, and the natural sense from the spiritual signifies those who instruct and who are instructed; for the spiritual sense has respect to goods and truths abstracted from persons, while the natural sense from the spiritual has respect to the persons in whom are these goods and truths. That "the earth" signifies the church has often been confirmed above from the Word. The above is evident also from the signification of "the abundance of her luxuries," as being the things of the church that are called knowledges, and that are said to be holy, and yet derive all that they are from the love of having dominion both over heaven and over the world. Such knowledges, which they call the holy things of the church, are what are meant by "the abundance of her luxuries" which are enumerated below (verses 11-15), and by which such things are signified. They are called "the abundance of luxuries" because they are delightful, for all things that flow forth from the love of self and from the love of the world are delightful, for from his natural man or from his body everyone feels no other delight. When, therefore, these loves are ends, such means as favor them are devised; and these means are delightful because they belong to the ends. And because these loves are ends with those who are the heads and the primates in that religious persuasion that is meant by "Babylon," they devise the means that favor them, all of which are delightful (as will be shown below). From all this it can be seen that "the merchants of the earth have become rich from the abundance of her luxuries" signifies instruction in those things of the church that draw their delightfulness and desirableness from the love of having dominion by the holy things of the church as means, and from the love of possessing the world by the same means.
(Continuation respecting the Athanasian Faith)
[2] Another thing that the Athanasian doctrine teaches is that there are two essences in the Lord, the Divine and the Human essence; and in this there is a clear idea that the Lord has the Divine and the Human, that is, that the Lord is God and Man, but an obscure idea that the Divine of the Lord is in His Human as the soul is in the body. The clear idea that the Lord has the Divine and the Human is drawn from these words, "The true faith is, that we believe and confess that our Lord Jesus Christ, the Son of God, is God and Man; God of the substance of the Father, begotten before the world, and Man of the substance of the mother, born in the world; Perfect God and perfect Man, consisting of a reasonable soul and a human body; equal to the Father as to the Divine, and inferior to the Father as to the Human." Here the clear idea stops and goes no farther, because it becomes from what follows an obscure idea, and what pertains to an obscure idea, since it does not enter the memory from thought from light, gains no other place there than among things not of light; and as these do not appear before the understanding they are hidden, and cannot be called forth from the memory in connection with things that belong to the light. In that doctrine the point that is in an obscure idea is that the Lord's Divine is in His Human as the soul is in the body; for on this it is said, "Who, although He be God and Man, yet He is not two, but one Christ; One altogether by unity of Person. For as the reasonable soul and the body is one man, so God and Man is one Christ." The idea in this is indeed in itself clear, and yet it becomes obscure by what follows, "one, not by conversion of the Divine essence into the Human, but by a taking of the Human essence into the Divine; one altogether, not by confusion of essence but by unity of Person. "
[3] As a clear idea prevails over an obscure idea, so most people, both simple and learned, think of the Lord as they do of an ordinary man like themselves, and not at the same time of His Divine; or if they think of the Divine they separate it in their idea from the Human, and thereby weaken the unity of Person. And if they are asked where His Divine is, they answer according to their idea, In heaven with the Father. They thus say and think because they have an aversion to thinking that the Human is Divine, and is in heaven united with its Divine, not knowing that when they thus separate in thought the Lord's Divine from His Human they not only think contrary to their doctrine, which teaches that the Lord's Divine is in His Human as the soul in the body, and that there is a unity of Person, that is, that they constitute one Person, but they also charge that doctrine undeservedly with the contradiction or fallacy that the Lord's Human with its rational soul was from the mother alone, when in fact every man is rational from the soul, which is from the father. But that there is such a thought and such a separation is a result of the idea of three gods, according to which His Divine in the Human is from the Divine of the Father, who is the first Person, although it is His own Divine which descended from heaven and took on the Human. If man does not rightly perceive this it might perhaps be supposed that the Father, who is the source, is not one Divine but threefold; and yet this cannot be accepted with any faith. In a word, those who separate the Divine from His Human, and do not think that the Divine is in His Human as the soul is in the body, and that the two are one Person, may fall into strange ideas about the Lord, even into an idea like that of a man separated from his soul. Take heed, therefore, not to think of the Lord as a man like yourself, but think of the Lord as Man who is God. God.
[4] Listen, my reader: You may think when you read all this that you have never separated in thought the Lord's Divine from His Human, nor in consequence His Human from His Divine; but give attention, I pray you, to your thought when you have directed it to the Lord, and see whether you have ever thought that the Lord's Divine is in His Human as the soul is in the body; and whether you have not thought instead, and even, if you please, are not now thinking, of His Human separately and of His Divine separately? And when you are thinking of His Human is it not in your thought like the human of any other man; and when you are thinking of His Divine, is it not, in your thought, with the Father? I have questioned very many about this, even primates of the church, and they have all answered that it is so; and when I have said that it is according to the doctrine in the Athanasian Faith, which is the very doctrine of their church respecting God and respecting the Lord, that the Lord's Divine is in his Human as the soul is in the body, they have replied that they did not know it; and when I recited these words of the doctrine: "Our Lord Jesus Christ is the Son of God, although He be God and Man, yet He is not two but one Christ; one altogether by unity of Person. For as the reasonable soul and body is one man, so God and Man is one Christ," they were silent, but afterwards confessed that they had not observed these words, and were indignant that they had passed over their own doctrine with eyes so closed; and some of them abandoned their mystical union of the Divine of the Father with the Lord's Human.
[5] That the Divine is in the Lord's Human as the soul is in the body the Word teaches and testifies in Matthew and in Luke. In Matthew:
When Mary had been betrothed to Joseph, before they came together, she was found with child of the Holy Spirit. And an angel said to Joseph in a dream, Fear not to take Mary thy bride, for that which is begotten in her is of the Holy Spirit. And Joseph knew her not till she had brought forth her firstborn son, and he called his name Jesus (Matthew 1:18, 20, 25).
And in Luke:
The angel said to Mary, Behold thou shalt conceive in the womb, and bring forth a son, and thou shalt call his name Jesus. Mary said to the angel, How shall this be, since I know not a man? The angel answered and said unto her, The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee, therefore that Holy One that is born of thee shall be called the Son of God (Luke 1:31-32, 34-35).
All this makes clear that the Divine was in the Lord from conception, and that the Divine was His life from the Father, which life is the soul. This will suffice for the time. More will be said on this subject in what follows, where it will be shown that even the things in the Athanasian doctrine that produce an obscure idea of the Lord are in harmony with the truth when the Trinity, that is, the Father, Son, and Holy Spirit, is thought and believed to be in the Lord as in one Person. Without this thought and belief it may be said, and in fact it is said, that Christians, differently from all other peoples and nations in the whole globe that have rationality, worship three Gods; and yet the Christian world might surpass and ought to surpass all others in the clearness of the doctrine and belief that God is one both in essence and in Person.
1104. "Et mercatores terrae ex facultatibus deliciarum ejus ditati sunt", - Quod significet instructionem in illis quae caeli et ecclesiae sunt, quae ex amore dominandi per sancta ecclesiae ut media, et quoque ex amore possidendi mundum per eadem, trahunt quod jucunda sint et cupiantur, constat ex significatione "mercatorum", quod sint qui comparant sibi cognitiones boni et veri ex Verbo, ita qui illas vel docent vel discunt; nam "mercator" in sensu proprio seu naturali dicitur, qui merces emit et vendit, et per "emere" et "vendere" significatur comparare et communicare, ita in sensu spirituali discere et docere, et per "merces " significantur cognitiones boni et veri ex Verbo; (quod talia per "mercari" significentur, videatur supra, n. 840); quod per "mercatores terrae" significetur instructio in illis quae ecclesiae sunt, est quia docere est instruere, ac doceri seu discere est instrui, et instructio est utriusque; et quia sensus spiritualis Verbi est abstractus a personis, ideo "mercator" significat instructionem, ac sensus naturalis ex spirituali significat illos qui instruunt et qui instruuntur; nam sensus spiritualis spectat bona et vera abstracte a personis, sensus autem naturalis ex spirituali spectat personas apud quas illa bona et vera sunt: quod "terra" significet ecclesiam, saepius supra ex Verbo confirmatum est: ex significatione "facultatum deliciarum ejus", quod sint illa ecclesiae, quae vocantur cognitiones et dicuntur esse sancta, quae tamen omnia sua trahunt ex amore dominandi tam super caelum quam super mundum; illae cognitiones quas vocant sancta ecclesiae, sunt quae intelliguntur per "facultates deliciarum ejus", quae quoque infra ( 1
vers. 11-15) enumerantur, per quae talia significantur. Facultates illae vocantur "facultates deliciarum", quia sunt jucunda; omnia enim quae scaturiunt ex amore sui et ex amore mundi jucunda sunt, quisque enim ex naturali suo homine, et ex corpore, non aliud sentit jucundum: quare etiam dum amores illi sunt fines, tunc excogitantur media quae favent, et haec media sunt jucunda, quia sunt finium. Nunc quia amores illi sunt fines apud illos qui sunt capita et primates in illo religioso quod per "Babylonem" intelligitur, ideo etiam ab illis excogitata sunt media quae favent, quae omnia sunt jucunda (de quibus infra). Ex his constare potest quod per quod "mercatores terrae ex facultatibus deliciarum ejus ditati sint", significetur instructio in illis quae ecclesiae sunt, quae ex amore dominandi per sancta ecclesiae ut media, et ex amore possidendi mundum per eadem, trahunt quod jucunda sint et cupiantur.
[2] (Continuatio de Fide Athanasiana.)
Alterum, quod Doctrina Athanasiana docet, est quod in Domino binae essentiae sint, Divina et Humana; et ibi in idea clara est quod Domino Divinum sit et Humanum, seu quod Dominus sit Deus et Homo; at in idea obscura, quod Divinum Domini in Humano Ipsius sit sicut anima in corpore. Idea clara, quod Domino Divinum sit et Humanum, hauritur ex his verbis, "..Vera fides est, ut credamus et confiteamur quod noster Dominus Jesus Christus, Filius Dei, sit Deus et Homo; Deus ex substantia Patris, natus ante mundum, et Homo ex substantia matris natus in mundo; Perfectus Deus et perfectus Homo, ex rationali anima [et Humano corpore] consistens: Aequalis Patri quoad Divinum, et inferior Patre quoad Humanum", Hic subsistit idea clara, nec vadit ulterius, quia ex illis quae sequuntur fit idea obscura. Haec, quae ideae obscurae sunt quia non intrant memoriam ex cogitatione lucis, non sortiuntur locum ibi quam inter talia quae non lucis sunt; haec quia ibi non apparent coram intellectu, se abscondunt, nec e memoria evocari possunt simul cum illis quae lucis sunt. In idea obscura in Doctrina illa sunt, quod Divinum Domini in Humano Ipsius sit, sicut anima in corpore; nam de hoc ita dicitur, "Qui tametsi est Deus et Homo, non tamen sunt duo, sed unus Christus;.... Est unus prorsus.... per unitatem Personae: Quoniam sicut rationalis anima et corpus sunt unus homo, ita Deus et Homo est unus Christus." Horum idea in se quidem clara est, sed usque fit obscura ibi per haec, "Unus est non per conversionem essentiae Divinae in Humanam, sed per assumptionem essentiae Humanae in Divinam: Unus prorsus, non per commixtionem essentiae, sed per unitatem Personae."
[3] Quoniam idea clara praevalet ideae obscurae, ideo plerique tam simplices quam docti cogitant de Domino sicut de homine vulgari sui simili, et non tunc simul de Divino Ipsius; si de Divino, tunc in idea sua separant illud ab Humano, et per id etiam unitatem Personae infringunt. Si interrogantur ubinam Divinum Ipsius, dicunt ex idea sua, In caelo apud Patrem. Quod ita dicant et percipiant, est quia repugnat cogitare quod Humanum sit Divinum, et sic una cum Divino suo in caelo; non scientes quod dum cogitatione ita separant Divinum Domini ab Humano Ipsius, non modo contra Doctrinam suam cogitent, quae docet quod Divinum Domini sit in Humano Ipsius, sicut anima in corpore, tum quod unitas Personae sit, hoc est, quod sint una Persona; sed etiam quod Doctrinam illam immerito arguant contradictionis aut fallaciae, quae foret, quod Humanum Domini una cum rationali anima esset ex sola matre, cum tamen omnis homo est rationalis ex anima quae est ex patre. Sed quod talis cogitatio sit, et talis separatio, consequitur etiam ex idea trium Deorum; ex qua est quod Divinum Ipsius in Humano sit ex Divino Patris, qui est prima Persona, cum tamen est Ipsius proprium Divinum, quod e caelo, descendit et assumpsit Humanum: si homo hoc non rite percipit, poterit forte opinari quod non unum Divinum fuerit Ipsius Pater ex quo, sed trinum, quod tamen non aliqua fide potest recipi. Verbo, qui separant Divinum ab Humano Ipsius, et non cogitant quod Divinum in Humano Ipsius sit sicut anima in corpore, et quod sint una Persona, potest in ideas enormes de Domino cadere, etiam in ideam sicut de homine separato ab anima; quare cave tibi, ne cogites de Domino ut de homine tui simili; sed cogita de Domino ut de Homine qui Deus.
[4] Audi, mi Lector! Quando haec legis, putare potes quod nusquam cogitatione separaveris Divinum Domini ab Humano Ipsius, ita nec Humanum a Divino; sed, quaeso, consule tuam cogitationem, cum determinaveras illam ad Dominum, an usquam cogitaveris quod Divinum Domini in Humano Ipsius sit sicut anima in corpore; annon cogitaveris, immo si nunc vis, annon cogites de Humano Ipsius separatim et de Divino Ipsius separatim? et cum de Humano Ipsius, quod illud sit sicut humanum alius hominis? et cum de Divino, quod illud in idea tua sit apud Patrem? Interrogavi perplures, etiam primates ecclesiae, et omnes responderunt quod ita sit; et cum dixi quod tamen ex doctrina Fidei Athanasianae sit, quae est ipsa doctrina ecclesiae eorum de Deo et de Domino, quod Divinum Domini sit in Humano Ipsius sicut anima in corpore, responderunt quod hoc nesciverint; et cum recitavi haec verba Doctrinae, "...Dominus noster Jesus Christus, Filius Dei, .... tametsi est Deus et Homo, Usque non sunt duo, sed unus Christus;.... Est prorsus unus.... per unitatem Personae; Quoniam sicut rationalis anima et corpus sunt unus homo, ita Deus et Homo est unus Christus", tunc siluerunt; et confessi postea quod illa non observaverint, indignati quod doctrinam suam oculis tam strictis percurrerint. Quidam tunc reliquerunt unionem suam mysticam Divini Patris cum Humano Domini.
[5] Quod Divinum sit in Humano Domini sicut anima in corpore, docet et testatur Verbum apud Matthaeum et apud Lucam:
– Apud Matthaeum,
Maria desponsata Josepho, "antequam illi congrederentur, inventa est in utero habere ex Spiritu sancto:".... et angelus dixit Josepho in somnio, "Ne time accipere Mariam sponsam tuam, nam quod in ea natum, ex Spiritu sancto est.".... Et Josephus "non cognovit illam, usque dum peperit Filium suum primogenitum, et vocavit nomen Ipsius Jesum" (cap. 1:18, 20, 25);
et apud Lucam,
Angelus dixit Mariae, "Ecce concipies in utero, et paries Filium, et vocabis nomen Ipsius Jesum. .... Maria..dixit ad angelum, Quomodo fiet hoc, quoniam virum non cognosco? Cui respondens angelus dixit, Spiritus Sanctus veniet super te, et virtus Altissimi obumbrabit te; unde quod natum ex te Sanctum vocabitur Filius Dei" (cap. 1:31, 32, 34, 35):
ex quibus patet quod Divinum in Domino fuerit ex conceptione, et quod illud fuerit vita Ipsius ex Patre, quae vita est anima. Haec pro tempore sufficiant; plura de his in sequentibus, ubi confirmabitur quod etiam illa in Doctrina Athanasiana, quae ideam obscuram de Domino faciunt, cum veritate concordent, quando Trinitas, nempe Pater, Filius et Spiritus sanctus, in Domino ut in una Persona, cogitatur et creditur. Absque illa cogitatione et fide potest dici quod Christiani, secus quam omnes populi et gentes in universo terrarum orbe, quibus est rationalitas, tres Deos colant, quemadmodum etiam ab illis dicitur; cum tamen Christianus orbis potest et debet reliquis praelucere doctrina et fide quod Unus Deus sit et Essentia et Persona.
Footnotes:
1. The editors made a correction or note here.