200# “且要在我父面前和祂的众天使面前认他的名”表示他们将处于神性良善和由此而来的神性真理。这从“我要认他的名”、“父”和“天使”的含义清楚可知：“我要认他的名”是指它们或事物可以与他们生命状态的品质一致，因为当论及主时，“我要承认”表示准许它们或事物可以；事实上，凡主关于一个处于爱与信之良善的人或天使所说或承认的东西，祂都会准许并提供，因为爱与信的一切良善都来自祂；因此，在圣言中，“说”(speak)当论及主时，表示教导、光照并提供(参看《属天的奥秘》，5361, 6946, 6951, 7019, 8095, 10234, 10290节)；“名”表示生命状态的品质(AE148节)。“父”当由主来说时，是指在祂里面并来自祂的神性良善(下文会论述这一点)；“天使”是指神性真理，这神性真理也来自主(参看AE130节)。由此清楚可知，“要在我父面前和祂的众天使面前认他的名”表示他们将处于神性良善和神性真理。
“父”由主来说时，表示在主里面并来自主的神性良善，是因为主被称为神性，这神性自成孕时就在主里面，是祂生命的本质，祂在世时将祂的人身或人性与这神性合一。主称这神性为祂的父，这一点从以下事实很清楚地看出来，即：祂教导，祂自己与父为一，如约翰福音：
我与父为一。(约翰福音10:30)
又：
相信父在我里面，我在父里面。(约翰福音10:38)
又：
看见我的，就是看见那差我来的。(约翰福音12:45)
又：
你们若认识我，也就认识我的父。从今以后，你们认识祂，并且已经看见祂。腓力对祂说，求主将父显给我们看。耶稣说，腓力，我与你们同在这样长久，你还不认识我吗？人看见了我，就看见了父；你怎么说将父显给我们看呢？我在父里面，父在我里面，你不信吗？住在我里面的父祂做工作。你们当信我，我在父里面，父在我里面。(约翰福音14:7–11).
又：
你们若是认识我，也就认识我的父。(约翰福音8:19)
又：
我不是独自一人，因为有父与我同在。(约翰福音16:32)
主因与父为一，故还声明：
父的一切都祂的，祂的也是父的。(约翰福音17:10)
又：
凡父所有的，都是祂的。(约翰福音16:15)
又：
父已将万有交在子手里。(约翰福音3:35; 13:3)
马太福音：
一切都由父交付祂；除了父，没有人知道子。除了子，没有人知道父。(马太福音11:27; 路加福音10:22)
约翰福音：
除了在父怀里的子之外，没有人看见过父。(约翰福音1:18; 6:46)
又：
圣言与神同在，神就是圣言，圣言成了肉身。(约翰福音1:1, 14)
从最后这段经文也清楚可知，他们为一，因为经上说：“圣言与神同在，神就是圣言。”很明显，主的人身也是神，因为经上说：“圣言成了肉身。”由于父的一切也是主的，祂与父为一，所以主在升天时对祂的门徒说：
天上地上所有的权柄，都赐给我了。(马太福音28:18)
祂以这句话教导人们应当唯独靠近祂，因为唯独祂能做成一切事；如之前祂也对他们说：
离了我，你们不能做什么。(约翰福音15:5)
这清楚表明当如何理解这些话：
我就是道路，真理，生命；若不藉着我，没有人能到父那里去。(约翰福音14:6)
也就是说，当靠近主时，才靠近父。
在其它许多原因中，主如此频繁地谈论父，如同谈论不同于祂自己的另一个人，是因为“父”在内义或灵义上表示神性良善，“子”表示神性真理，两者都在主里面并来自主；圣言是通过对应来写的，因而即给世人，也给天使。因此，经上提到父，是为了让处于圣言灵义的天使可以感知到主的神性良善；经上提到“神的儿子”和“人子”，是为了让他们可以感知到神性真理，这从《属天的奥秘》一书的说明可以看出来，即：在圣言中，“父”表示良善(3703, 5902, 6050, 7833, 7834节)；“父”表示良善方面的教会，因而表示教会的良善，“母”表示真理方面的教会，因而表示教会的真理(2691, 2717, 3703, 5581, 8897节)；神性良善自成孕时就在主里面，是生命的本质，祂的人身或人性就来自它，主称这神性良善为“父”(2803, 3704, 7499, 8328, 8897节)；主被承认为天上的父，因为他们为一(15, 1729, 3690节)；在圣言中，主也被称为“父”(2005节)；主还是那些正在重生之人的父，因为他们正从祂那里接受新生命，并接受祂的生命(2293, 3690, 6492节)；“神的儿子”和“人子”是指神性人身和发出的神性真理方面的主(参看AE63, 151, 166节)。由于凡进入天堂的人都必须处于良善，也必须处于真理(没有人能处于这一个，除非他同时处于那一个，因良善是真理的存在或本质，真理是良善的实存或显现)，还由于“父”表示神性良善，“天使”表示神性真理，两者都来自主，所以经上说：“我要在父和祂的众天使面前认他的名。”在福音书中同样如此：
凡在人面前认我的，我在我天上的父面前，也必认他。(马太福音10:32)
路加福音：
凡在人面前认我的，人子在神的天使面前也必认他。(路加福音12:8)
由于“父”表示神性良善，“天使”表示神性真理，所以主也说：
人子在自己的荣耀里，并天父与圣天使的荣耀里，降临的时候。(路加福音9:26; 马太福音16:27)
此处主将祂自己的荣耀称为“父与天使的荣耀”，因为祂说“在自己的荣耀里，并父与圣天使的荣耀里”；但在另一处说“在父与天使的荣耀里”，在别处说“在父的荣耀里同天使”。如马可福音：
祂在他父的荣耀里同圣天使降临的时候。(马可福音8:38)
马太福音：
当人子在祂荣耀里，众圣天使同祂降临的时候。(马太福音25:31)
对此，必须作为附录进一步补充的是，如果主与父为一，祂的人身或人性是来自祂自己里面的神性的神性，作为一个教义被接纳和承认，那么在圣言的每个细节中都会看到光；因为当阅读圣言时，被视为教义，并从教义被承认的东西都在光中。此外，一切光都从主发出，主拥有一切能力，会光照那些承认这一点的人。而另一方面，如果父的神性是另一个神性，不是主的神性作为教义被接纳和承认，那么在圣言里面于光中看不到任何东西；因为处于这种教义的人会从这一个神性转向那一个神性，从他所能看见的主的神性(这种看见通过思维和信仰实现)转向他所不能看见的神性；因为主说：
你们从来没有听见父的声音，也没有看见祂的形状。(约翰福音5:37; 1:18)
相信并热爱一个无法以任何形式来思想的神性是不可能的。
200. And I will confess his name before my Father, and before his angels. That this signifies that they will be in Divine good and thence in Divine truth, is evident from the signification of I will confess his name, as being that they may be according to the quality of the state of their life; for by confessing, when by the Lord, is meant to grant that they may be; for what the Lord says, or confesses, concerning a man or an angel who is in the good of love and faith, He grants and provides, because all the good of love and faith is from Him. This is why to say, in the Word, when said of the Lord, signifies to instruct, to enlighten and provide (see Arcana Coelestia 5361, 6946, 6951, 7019, 8095, 10234, 10290). That by name is meant the quality of the state of the life, may be seen above, n. 148. It is also evident from the signification of Father, when said by the Lord, as denoting the Divine good which is in Him and from Him, which will be treated of in what follows and from the signification of angels, as denoting Divine truth, which is also from the Lord (concerning which see above, n. 130). It is therefore evident that by I will confess his name before my Father and before his angels, is signified that they will be in Divine good and in Divine truth.
[2] The reason why by Father, when it is said by the Lord, is meant the Divine good which is in the Lord and from the Lord is, that the Lord called the Divine which was in Him from conception, which was the esse of His life, His Father, to which Divine He united His Human when He was in the world.
That the Lord called this His Father is quite evident from the fact that He taught that He himself was one with the Father; as in John,
"I and my Father are one" (10:30).
Again:
"Believe that the Father is in me, and I in the Father (10:38).
Again:
"He that seeth me seeth him that sent me" (12:45).
Again:
"If ye had known me, ye would have known my Father also; and from henceforth ye have known him, and have seen him. Philip said unto him, Lord, show us the Father. Jesus saith, Have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? Believest thou not that I am in the Father, and the Father in me? The Father that dwelleth in me, he doeth the works. Believe me, that I am in the Father, and the Father in me" (John 14:6-17).
Again:
"If ye had known me, ye would have known my Father also" (8:19).
Again:
"I am not alone, because the Father is with me" (16:32).
[3] Because the Lord is one with the Father, therefore He also declares
That all things of the Father are His, and His things are the Father's (John 17:10);
That all things that the Father hath are His (John 16:15);
That the Father hath given all things into the hand of the Son (John 3:35; 13:3);
Because all things are delivered to Him by the Father, no one knoweth the Son but the Father, nor any the Father except the Son (Matthew 11:27; Luke 10:22); also, that no one hath seen the Father except the Son, who is in the bosom of the Father (John 1:18; 6:46); the Word was with God, and God was the Word, "and the Word was made flesh" (John 1:1, 2, 14).
From this latter passage it is also clear that they are one; for it is said, that the Word was with God, and God was the Word. It is plain, too, that the Human of the Lord was God; for it is said, and the Word was made flesh. Since then, all things of the Father are also the Lord's, and since He and the Father are one, therefore the Lord, when He ascended into heaven, said to His disciples,
"All power is given unto me in heaven and in earth" (Matthew 28:18);
by which He taught that they should approach Him alone, because He alone can do all things; as He also said to them before,
"Without me ye call do nothing" (John 15:5).
Hence it is evident how the following words are to be understood:
"I am the way, the truth, and the life; no man cometh unto the Father but by me" (John 14:6);
that is, that the Father is approached when the Lord is approached.
[4] Amongst many other reasons why the Lord so often spoke of the Father as another was this, that by Father, in the internal or spiritual sense, is meant the Divine good, and by Son, the Divine truth, each in the Lord and from the Lord; for the Word is written by correspondences, and is thus both for men and angels. The Father therefore is mentioned in order that the Divine good of the Lord may be perceived by the angels, who are in the spiritual sense of the Word; and the Son of God and the Son of man are mentioned, in order that the Divine truth in like manner may be perceived (as is evident from what has been shown in Arcana Coelestia, namely, that Father in the Word signifies good, n. Matthew 10:32).
"Everyone who shall have confessed me before men, him shall the Son of man also confess before the angels of God" (Luke 12:8).
[5] Because Father signifies the Divine good, and angels Divine truth, therefore also the Lord says,
"When the Son of man shall come in his own glory, that of the Father and of the holy angels" (Luke 9:26; Matthew 16:27).
Here the Lord calls His own glory, the glory of the Father and of the angels, for He says, in His own glory, that of the Father and of the holy angels; but in another place He says, in the glory of the Father with the angels; and in another place, in His own glory with the angels; as in Mark:
"When he cometh in the glory of his Father with the holy angels" (8:38).
And in Matthew:
"When the Son of man shall come in his glory, and all the holy angels with him" (25:31).
To what has been said above it must be added by way of appendix, that if it be assumed as doctrine, and acknowledged, that the Lord is one with the Father, and that His Human is Divine from the Divine in Himself, light will be seen in every particular of the Word; for what is assumed as doctrine, and acknowledged from doctrine, is in light when the Word is read. The Lord also, from whom all light proceeds and who has all power, enlightens those who are in this acknowledgment. But, on the other hand, if it be assumed and acknowledged as doctrine that the Divine of the Father is something else than the Divine of the Lord, nothing will be seen in light in the Word, because the man who is in that doctrine turns himself from one Divine to another and from the Divine of the Lord, which he may see, which is effected by thought and faith, to a Divine which he cannot see; for the Lord says:
"Ye have never heard the voice of the Father, nor seen his form" (John 5:37; and also chap 1. 18);
and to believe in and love a Divine which cannot be thought of under any form is impossible.
200. And I will confess his name before My father and before His angels, signifies that they will be in Divine good and in Divine truth therefrom. This is evident from the signification of "I will confess his name," as being that things are to be in agreement with the quality of their state of life; for "I will confess," when said by the Lord, means to grant that things may be; for what the Lord says or confesses respecting a man or angel who is in the good of love and faith, He grants and provides, since all the good of love and of faith is from Him. Therefore in the Word, "to speak," when predicated of the Lord, signifies to instruct, to illustrate, and to provide (See Arcana Coelestia 5361, 6946, 6951, 7019, 8095, 10234, 10290). That "name" means the quality of the state of life, see above n. 148. This is evident also from the signification of "Father," when it is said by the Lord, as being the Divine good, which is in the Lord and from Him (of which in what follows); and from the signification of "angels," as being Divine truth, which is also from the Lord (of which above, n. 130. From this it is clear that "I will confess his name before My Father and before His angels," signifies that they will be in Divine good and in Divine truth.
[2] "Father," when it is said by the Lord, means the Divine good, which is in the Lord and from the Lord, because the Divine, which was in the Lord from conception, and which was the Esse of His life, to which Divine He united His Human when He was in the world; this He called "His Father." That the Divine that was in Him from conception was what the Lord called "Father," can be clearly seen from His teaching that He is one with the Father. As in John:
I and the Father are one (John 10:30).
In the same:
Believe that the Father is in Me, and I in the Father (John 10:38).
In the same:
He that beholdeth Me beholdeth Him that sent Me (John 12:45).
In the same:
If ye had known Me ye would have known My Father also; and from henceforth ye have known Him, and have seen Him. Philip said unto Him, Lord, show us the Father. Jesus saith, Am I so long time with you, and thou dost not know Me, Philip? he that hath seen Me hath seen the Father; how sayest thou then, Show us the Father? Believest thou not that I am in the Father, and the Father in Me? The Father that abideth in Me doeth the works. Believe Me, that I am in the Father, and the Father in Me (John 14:7-11).
In the same:
If ye had known Me ye would have known My Father also (John 8:19).
In the same:
I am not alone, became the Father is with Me (John 16:32).
[3] Because the Lord is one with the Father He also declares:
That all things of the Father are His, and His are the Father's (John 17:10);
That all things whatsoever that the Father hath are His (John 16:15);
That the Father hath given all things into the hands of the Son (John 3:35; 13:3);
And that all things have been delivered unto Him by the Father; that no one knoweth the Son save the Father, neither doth any one know the Father save the Son (Matthew 11:27; Luke 10:22).
That no one hath seen the Father except the Son, who is in the bosom of the Father (John 1:18; 6:46).
That the Word was with God, and God was the Word, and the Word became flesh (John 1:1, 14).
From this last passage also it is clear that they are one, for it is said, "The Word was with God, and God was the Word." It is plain, too, that the Human of the Lord is also God, for it is said, "And the Word became flesh." Because all things of the Father are also the Lord's, and because He and the Father are one, the Lord when He ascended into heaven said to His disciples:
All power hath been given unto Me in heaven and on earth (Matthew 28:18);
by which He taught that men should approach Him alone, because He alone can do all things; as He also said to them before:
Without Me ye can do nothing (John 15:5).
This makes clear how these words are to be understood:
I am the way, the truth, and the life; no one cometh unto the Father but through Me (John 14:6);
namely, that the Father is approached when the Lord is approached.
[4] The Lord so often spoke of the Father as another than Himself, for this, among many reasons, that by "Father," in the internal or spiritual sense, is meant the Divine good, and by "Son," the Divine truth, each in the Lord and from the Lord; for the Word is written by correspondences, and is thus as well for men as for angels. The "Father" therefore is mentioned, that the Lord's Divine good may be perceived by the angels who are in the spiritual sense of the Word; and "Son of God" and "Son of man" are mentioned, that the Divine truth may be perceived (as can be seen from what has been shown in the Arcana Coelestia, namely, that "Father" in the Word signifies good, n. Matthew 10:32).
Everyone who shall have confessed Me before men, him shall the Son of man also confess before the angels of God (Luke 12:8).
[5] Since "Father" signifies Divine good, and "angels" Divine truth, the Lord also says:
When the Son of man shall come in His glory and that of the Father and of the holy angels (Luke 9:26; Matthew 16:27).
Here the Lord calls His glory "the glory of the Father and of the angels," for He says, "in His glory and that of the Father and of the holy angels;" but in another place, "in the glory of the Father with the angels;" and elsewhere, "in His glory with the angels." As in Mark:
When He shall come in the glory of His Father with the holy angels (Mark 8:38).
And in Matthew:
When the Son of man shall come in His glory, and all the holy angels with Him (Matthew 25:31).
It should be added further that if it is accepted as a doctrine and acknowledged, that the Lord is one with the Father, and that His Human is Divine from the Divine in Himself, light will be seen in every particular of the Word; for that which is assumed as doctrine and acknowledged from doctrine is in light when the Word is read; moreover, the Lord, from whom is all light and who has all power, will enlighten those who acknowledge this. But on the other hand, if it is assumed and acknowledged as a doctrine that the Divine of the Father is another Divine than the Lord's, nothing will be seen in light in the Word; since the man who is in that doctrine turns himself from one Divine to the other, and away from the Divine of the Lord which he can see (which is done by thought and faith), to a Divine that he cannot see; for the Lord says:
Ye have neither heard the Father's voice at any time, nor seen His form (John 5:37; also John 1:18);
and to believe in a Divine and love a Divine that cannot be thought of under any form is impossible.
200. "Et confitebor nomen ejus coram Patre meo, et coram angelis Ejus." - Quod significet quod in Divino Bono et inde in Divino Vero erunt, constat ex significatione "confiteri nomen", quod sit ut sint secundum quale status vitae eorum; per "confiteri" enim, cum a Domino, intelligitur dare ut sint, nam Dominus quod dicit seu confitetur de homine aut angelo, qui in bono amoris et fidei est, dat et providet, quoniam omne bonum amoris et fidei est ab Ipso; inde est quod "dicere" in Verbo, ubi de Domino, significet instruere, illustrare et providere (videatur n. 5361, 6946, 6951, 7019, 8095, 10234, 10290 1
): quod per "nomen" intelligatur quale status vitae, videatur supra (n. 148): ex significatione "Patris", cum a Domino id dicitur, quod sit Divinum Bonum quod in Ipso et ab Ipso (de qua sequitur): et ex significatione "angelorum", quod sit Divinum Verum, quod etiam a Domino (de qua supra, n. 130). Inde patet quod per "confitebor nomen ejus coram Patre meo, et coram angelis Ejus", significetur quod in Divino Bono et in Divino Vero erunt.
[2] Quod per "Patrem", cum a Domino id dicitur, intelligatur Divinum Bonum quod in Domino et a Domino, est quia Dominus "Patrem" suum vocavit Divinum quod in Ipso a conceptione fuit, quod fuit Esse vitae Ipsius, cui Divino univit Humanum suum cum fuit in mundo. Quod Dominus Divinum, quod fuit in Ipso ex conceptione, vocaverit "Patrem", constat manifeste ex eo, quod docuerit Se unum esse cum Patre:
– Ut apud Johannem,
"Ego et Pater unum sumus" (10:30);
apud eundem,
"Credite quod Pater in Me, et Ego in Patre" (10:38);
apud eundem,
"Qui videt Me, videt Ipsum qui misit Me" (12:45);
apud eundem,
"Si cognovistis Me, et Patrem meum cognovistis, et abhinc cognovistis Ipsum, et vidistis Ipsum. Dixit Philippus, Domine monstra nobis Patrem.... : dicit Jesus, Tantum tempus vobiscum sum, et non nosti Me, Philippe? Qui vidit Me vidit Patrem; quomodo tu ergo dicis, Monstra nobis Patrem? Nonne credis quod Ego in Patre et Pater in Me?.... .Pater qui in Me manet, facit opera; credite Mihi quod Ego in Patre et Pater in Me" (14:6-17);
apud eundem,
Si Me nossetis, etiam Patrem meum nossetis" (8:19);
apud eundem,
"Non sum solus, quia Pater Mecum est" (16:32).
[3] Quoniam Dominus est unum cum Patre, ideo etiam dicit,
Quod omnia Patris sua sint, et sua Patris (Johannes 17:10);
Quod omnia quaecunque Pater habet, sua sint (Johannes 16:15);
Quod Pater omnia dederit in manum Filii (Johannes 3:35; 13:3);
Quia omnia tradita sunt Ipsi a Patre, quod nemo cognoscat Filium nisi Pater, nec Patrem nisi Filius (Matthaeus 11:27; Luca 10:22);
Et quod nemo viderit Patrem, nisi Filius qui in sinu Patris est (Joh. (?) 18; cap. 6:46);
Quod Verbum fuerit apud Deum, et Deus fuerit Verbum:.... "et Verbum Caro factum est" (Johannes 1:1, 2, 14).
Ex hoc etiam patet quod unum sint, nam dicitur, "Verbum erat apud Deum, et Deus erat Verbum"; tum quod Humanum Domini etiam sit Deus nam dicitur, "Et Verbum Caro factum est." Quoniam omnia Patris etiam Domini sunt, et quoniam unum sunt, ideo Dominus, cum ascendit in caelum, dixit discipulis,
"Data est Mihi omnis potestas in caelo et in terra" (Matthaeus 28:18),
per quod docuit quod Ipsum solum adirent, quia Ipse solus omnia potest; ut quoque dixit prius ad illos,
"Sine Me non potestis facere quicquam" (Johannes 15:5).
Inde constat quomodo intelligitur hoc,
"Ego sum via, veritas et vita; nemo venit ad Patrem nisi per Me" (Johannes 14:6);
nempe quod Pater adeatur cum Dominus.
[4] Quod Dominus toties nominaverit Patrem, sicut alium, erat inter plures causas etiam haec, quia per "Patrem" in sensu interno seu spirituali intelligitur Divinum Bonum, et per "Filium" Divinum Verum, utrumque in Domino et a Domino; Verbum enim conscriptum est per correspondentias, ita tam pro hominibus quam pro angelis; ideo "Pater" dicitur, ut Divinum Bonum Domini ab angelis qui in sensu spirituali Verbi sunt, percipiatur; ac ideo "Filius Dei" et "Filius hominis" dicitur, ut Divinum Verum. (Ut constare potest ex his, quae in Arcanis Caelestibus ostensa sunt, nempe, Quod "Pater" in Verbo significet bonum, n. 3703, 5902, 6050, 7833, 7834.
Quod "Pater" significet ecclesiam quoad bonum, ita bonum ecclesiae, et "mater" ecclesiam quoad verum, ita verum ecclesiae, n. 2691, 2717, 3703, 2
5581, 8897. Quod Dominus appellaverit Divinum Bonum quod in Se a conceptione, et quod erat Esse vitae a quo Humanum suum, "Patrem", n. 2803, 3704, 7499, 8328, 8897. Quod Dominus pro Patre agnoscatur in caelo, quia unum sunt, n. 15, 1729, 3690. Quod etiam Dominus dicatur "Pater" in Verbo, n. 2005. Quod etiam Dominus sit Pater illis qui regenerantur, quoniam novam vitam ab Ipso, ac vitam Ipsius, accipiunt, n. 2293, 3690, 6492.
Quod "Filius Dei" et "Filius hominis" sit Dominus quoad Divinum Humanum et quoad procedens Divinum Verum, videatur supra, n. 63, 151, 166.) Nunc quia omnes qui in caelum venturi sunt, in utroque tam bono quam vero debent esse (nemo enim in uno potest esse nisi simul in altero, nam bonum est esse veri, et verum est existere boni), et quia "Pater" significat Divinum Bonum ac "angeli" significant Divinum Verum, utrumque a Domino, ideo dicitur, "Confitebor nomen ejus coram Patre et coram angelis Ejus." Similiter apud Evangelistas,
"Omnis qui confitebitur Me coram hominibus, confitebor Ego coram Patre meo qui est in caelis" (Matthaeus 10:32);
"Omnis qui confessus fuerit Me coram hominibus, etiam Filius hominis confitebitur illum coram angelis Dei" (Luca 12:8).
[5] Quia "Pater" significat Divinum Bonum et "angeli" Divinum Verum, ideo etiam Dominus dicit,
"Quando Filius hominis Venerit in gloria sua, Patris et sanctorum angelorum" (Luca 9:26; Matthaeus 16:27);
hic Dominus vocat gloriam suam "gloriam Patris et angelorum", nam dicit "in gloria sua, Patris et sanctorum angelorum": alibi vero, in "gloria Patris cum angelis", et alibi "in gloria sua cum angelis"; ut apud Marcum,
"Cum venerit in gloria Patris sui cum angelis sanctis" (8:38);
et apud Matthaeum,
"Quando venerit in gloria sua, et omnes sancti angeli cum Ipso" (25:31).
Appendicis loco hic addendum est, quod si assumatur pro doctrina et agnoscatur quod Dominus sit unus cum Patre, et quod Humanum Ipsius sit Divinum ex Divino in Ipso, videbitur lux in singulis Verbi; nam quod pro doctrina assumitur et ex doctrina agnoscitur hoc in luce est cum legitur Verbum; Dominus etiam, a quo omnis lux et cui omnis potestas, illustrabit illos: at vicissim, si pro doctrina assumitur et agnoscitur quod Divinum Patris sit aliud a Divino Domini, videbitur nihil in luce in Verbo; quoniam homo, qui in ea doctrina est, se vertit ab uno Divino ad alterum, et a Divino Domini quod videre potest, quod fit cogitatione et fide, ad Divinum quod non videre potest; nam Dominus dicit,
"Non vocem Patris audivistis unquam, neque speciem Ipsius vidistis" (Johannes 5:37; et quoque cap. 1:18);
et credere in Divinum, et amare Divinum, de quo sub aliqua specie non cogitari potest, est impossibile.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.