294、在此我要加上这段见闻：
在自然界，人有双重言语，因为有双重思维，即外在的和内在的。人可以内外一致地说话，内在怎么想、外在就怎么说；但也可以表里不一地说话，外在说一套，内在想的却是另一套，甚至完全相反。由此产生伪装、奉承和虚伪。
但在灵界，人没有双重言语，只有单一言语。他在那里心里怎样想，嘴上就必须怎样说，否则声音就会刺耳，伤害耳朵。不过他仍然可以保持沉默，从而不泄露心中的思想。因此，伪善者来到智者中间时，要么选择离开，要么躲到房间的角落里，让自己不被看见，静坐不语。
有一次，许多人聚集在灵界，彼此谈论这个话题。他们说，不能说出与所想不同的话，这对于那些在善灵群体中、却没有正确思想神和主的人来说，是很困难的。聚集者中间有新教信徒，其中许多是神职人员，旁边还有天主教徒和修士。他们起初说，这并不困难。"何必说出与所想不同的话呢？如果恰巧想得不正确，难道不能闭上嘴唇，保持沉默吗？"神职人员说："谁不正确地思想神和主呢？"但聚集者中有些人说："让我们试试看。"
于是有人对那些自我确证神有三个位格的人说——特别是根据亚他那修信经中的这些话："父是一个位格，子是另一个位格，圣灵又是另一个位格；父是神，子是神，圣灵是神"——让他们说出"一位神"这个词，但他们说不出来。他们扭曲嘴唇，折成许多褶皱，却不能发出声音，只能说出与他们思想观念一致的话，即三个位格，因而是三位神。
接着又对那些确认信仰与仁义分离的人说，让他们称呼耶稣，但他们说不出来；然而所有人都能说基督，也能说父神。他们对此感到惊讶，寻问原因，发现是因为他们向父神祷告，为了子的缘故，却不向救主本身祷告；因为"耶稣"意思是救主。
接着又让他们一边思想主的人性，一边说出"神性人性"这个词，但在场的神职人员中没有一个能说出来，倒是有些平信徒能说出来。于是这事被认真讨论起来。于是：
1. 在他们面前读了福音书中的这些话：
父已将万有交在子手里。（约翰福音3:35）
父赐给子权柄管理凡有血气的。（约翰福音17:2）
一切所有的，都是我父交付我的。（马太福音11:27）
天上地下所有的权柄都赐给我了。（马太福音28:18）
并对他们说："由此在思想中持守基督无论就其神性还是就其人性而言都是天地之神，然后说出神性人性。"但他们仍然说不出来，说他们虽然由此在理智上对此有些思想，但仍然没有任何承认，因此说不出来。
2. 之后在他们面前读了路加福音（1:32，34，35），说主就其人性而言是耶和华神的儿子，圣言中处处就其人性称他为"神的儿子"，也称为"独生子"。请他们在思想中持守这一点，并且持守生在世上的神的独生子不可能不是神，正如父是神一样，然后说出神性人性。但他们说："我们说不出来，因为我们的属灵思维，即内在思维，不容许进入接近言语的思维中与之相似的观念。"由此他们察觉到，现在不能像在自然界那样分割他们的思想了。
3. 接着在他们面前读了主对腓力说的这些话：
腓力说：求主将父显给我们看。主说：人看见了我，就是看见了父；你不信我在父里面，父在我里面吗？（约翰福音14:8-11）
还有其它地方说父与他原为一（约翰福音10:30；及其它地方）。
并对他们说，持守这个在思想中，然后说神性人性。但因为这思想没有根植于主甚至就其人性而言也是神的承认中，所以他们说不出来。他们把嘴唇扭成褶皱，直到愤怒，想要强迫自己的嘴说出来，竭力挤出来，但做不到。原因是，在灵界的居民那里，从承认流出的思想观念与舌头的话语成为一体；哪里没有这些观念，哪里就没有话语，因为观念在言语中变成话语。
4. 接着在他们面前读了全世界教会所接受的教义中的这些话："主里面的神性和人性不是两个，而是一个，甚至是一个位格，完全联合如同灵魂和身体一样。"（这出自亚他那修信经）并对他们说："由此你们完全可以从承认中有这样的观念，即主的人性是神性的，因为他的灵魂是神性的；因为这出自你们教会的教义，你们在世上承认过。此外，灵魂本身是本质，身体是形式，本质和形式成为一体，如同存在和显现，如同动力因与结果和结果本身。"他们保持了那个观念，想从中说出"神性人性"，但说不出来。因为关于主人性的内在观念消灭并抹去了"这个新附加的观念"，他们这样称呼它。
5. 还在他们面前读了约翰福音中的这段话：
太初有道，道与神同在，神就是道。道成了肉身。（1:1，14）
以及保罗的这段话：
因为神本性一切的丰盛都有形有体地居住在基督里。（歌罗西书2:9）
并对他们说，要坚定地思想，成为道的神成了肉身，一切神性都有形有体地居住在他里面："也许这样你们就能说出神性人性。"但他们仍然说不出来，公开承认他们无法理解神性人性这个概念，因为神是神，人是人，两者不可能合一；"神是灵，关于灵我们只想到风或以太。"
6. 最后对他们说："你们知道主说过：'你们要常在我里面，我也常在你们里面。常在我里面的，我也常在他里面，这人就多结果子；因为离了我，你们就不能做什么。'"（约翰福音15:4，5）
因为有些英国圣公会的神职人员在场，就在他们面前读了他们在圣餐前的一段祷文："因为当我们在灵里吃基督的肉、喝基督的血时，我们就住在基督里，基督也住在我们里面。""如果你们现在思想，这若非主的人性是神性的就不可能，那么就从思想中的承认说出神性人性吧。"但他们仍然说不出来。因为他们心中深深印着这样的观念，即主的神性是一回事，主的人性是另一回事，主的神性如同父的神性，主的人性如同另一个人的人性。但对他们说："你们怎能这样想？理性的心智怎能想神是三位，主是两位呢？"
7. 之后他们转向路德宗信徒，说："奥格斯堡信条和路德都教导说，神的儿子和人的儿子在基督里是一个位格。甚至就其人性而言，基督也是真实的、全能的、永恒的神。就其人性而言，他坐在全能神的右边，亲自治理天上地下的万有，充满万有，与我们同在，住在我们里面并在我们里面作工。敬拜他时没有区别，因为通过敬拜看得见的人性，就是在敬拜看不见的神性。因此在基督里，神就是人，人就是神。"
听到这些，他们回答说："真的是这样吗？"他们环顾四周，随即说："我们以前不知道这些，所以说不出来。"
但有一两个人说："我们确实读过这些，也写过这些，但当我们独自思想这些内容时，它们只是空洞的话语，我们心里并没有真正的理解。"
8. 最后转向天主教徒说："也许你们能称呼神性人性，因为你们相信在你们的圣餐中，在饼和酒里以及其每一部分里都有完整的基督；你们也敬拜他，当你们展示和携带圣体时，把他当作神；还有，你们称马利亚为神的母亲，因此承认她生了神，即神性人性。"于是他们想从这些关于主的思想观念中说出那话，但说不出来，因为对他身体和血有物质的观念，并且断言人的权柄而非神性权柄从他转移到了教皇身上。有一个修士站起来说，他能从至圣童贞玛利亚天主之母思想神性人性，也能从他修道院的圣徒思想神性人性。另一个修士走过来说："我能从我思想的观念说至圣教皇的神性人性，而不是基督的。"但其他修士把他拉回去，说："你应该感到羞耻。"
此后，看见天开了，有火焰般的舌头降下来，流入一些人；他们就颂赞主的神性人性，说："除去三位神的观念，相信一切神性的丰盛都有形有体地居住在主里面，父与他原为一，如同灵魂和身体为一，神不是风或以太，而是人，这样你们就与天堂联结，通过天堂从主那里能称呼耶稣，并说出神性人性。"
294、对此，我补充以下难忘的事：
在自然界，人的言语是双重的，因为他的思维是双重的，即外在思维和内在思维。因为人能出于内在思维，同时出于外在思维说话；他还能出于外在思维，但不出于内在思维说话，甚至违背内在思维说话；这就是伪装、奉承和虚伪的起源。然而，在灵界，人的言语不是双重的，而是单一的，或说他不是以双重方式说话，而是直截了当地说话。在那里，他按他所思考的说话；否则声音会难听、刺耳；但他可以保持沉默，从而不泄露其心智的想法。因此，当伪君子来到智者中间时，他要么走开，要么赶紧退到房间里的一个角落，不引人注目，静静地坐着。
有一次，有许多人聚集在灵人界，他们正在讨论这个话题，并说，对那些不正确地思想神和主的人来说，当与善灵相伴时，只能按所思考的说话是一件很难的事。在会众中间的，是改革宗信徒和许多牧师，他们旁边是天主教徒或教皇的追随者和一些修道士。这两组人首先说，这并非难事。“有必要只按自己所思考的说话吗？就算一个人没有正确地思考，难道他不能闭上嘴巴保持沉默吗？”一位神职人员说：“谁不正确地思考神和主呢？”但会众中的一些人说：“不管怎样，让我们来测试一下。”于是，那些确认三位一体神，尤其因《亚他那修信经》中的几句话，即“父一位、子一位、圣灵一位；父是神、子是神、圣灵也是神”来确认的人，被告知说“一位神”。但他们却不能；他们扭动嘴唇，以多种方式把它们扭来扭去，却只能把声音清晰表达为与他们的思维观念一致的话语，而他们的思维观念是三个位格的观念，因而是三神的观念。
然后，那些确认与仁分离之信的人被要求说出“耶稣”这个名字；但他们却不能。然而，他们都能说“基督”，也能说“父神”。他们对此感到惊讶，并询问原因；他们发现原因在于，他们为了子的缘故向父神祷告，而不是向救主本人祷告；因为“耶稣”表示救主。
他们被进一步要求出于对主之人身的思维说出“神性人身”这个词；但在场的神职人员没有一个人能做到，尽管一些平信徒能做到；因此，这个问题得到了认真讨论；然后：
⑴以下福音书中的经文被读给他们：
父已将万有交在子手里。(约翰福音3:35)
父赐给子权柄管理一切肉体。(约翰福音17:2)
一切都是父交给我的。(马太福音11:27)
天上地上所有的权柄都赐给我了。(马太福音28:18)
然后，他们被告知要保持在这种思维中，即基督在其神性和人身方面都是天地之神，进而说出“神性人身”这个词。但他们依然做不到；他们说，他们根据这些经文、出于他们对神性人身的理解的确保持了对它的某种思维观念，然而却没有对它的任何承认；因此，他们做不到。
⑵后来，路加福音(1:32, 34, 35)中的话被读给他们，即在人身方面的主是耶和华神的儿子，祂在圣言的各个地方都被称为“神的儿子”，也被称为“独生子”；他们被要求在思维中保持该观念，连同这个观念：生在世上的神的独生子只能是神，正如父是神，然后说出“神性人身”这个词。但他们说：“我们不能，因为我们的属灵思维，也就是内在思维，不允许类似观念进入离我们的言语最近的思维。”他们还说，他们由此感知到，现在他们不允许像在自然界那样分裂自己的思维，或说使自己的思维层次分离。
⑶接着，主对腓力说的话被读给他们：
腓力说，求主将父显给我们看，主说，人看见了我，就看见了父；我在父里面，父在我里面，你不信吗？(约翰福音14:8-11)
在另一处：
父与祂为一。(约翰福音10:30, 以及其它地方)
他们被要求在思维中牢记这些话，并说“神性人身”。但由于他们的思维没有扎根在对“主甚至在其人身方面也是神”的承认中，所以他们说不出来。他们把嘴唇扭成褶皱，直到发火，想强迫他们的嘴说出这个词，把它吐出来，但没有成功。原因在于，对那些在灵界里的人来说，从承认中流出的思维观念与舌头说出的话合而为一；哪里没有这种观念，哪里就没有话语，因为是观念变成说话时的话语。
⑷此外，出自全世界都接受的教会教义的一些话被读给他们，即：神性与人性在主里面非为二，乃为一，事实上是一个位格，完全合一，犹如灵魂与身体为一；这些话出自《亚他尼修信经》。他们被告知：“你们可以从中取得一个与你们的承认一致的观念，即：主的人身或人性是神性，因为祂的灵魂是神性；事实上，它来自你们教会的教义，这教义是你们在世上所承认的。此外，灵魂是本质本身，身体是它的形式，本质和形式构成一体，就像存在和出现或显现、结果的有效原因和结果本身构成一体一样。”他们牢记这个观念，想因此说出“神性人身”，但却不能；因为关于主人身的内在观念将这个新的额外观念，如他们所称呼的，逐出并抹去了。
⑸约翰福音中的这些话又被读给他们：
圣言与神同在，神就是圣言，或圣言就是神；圣言成了肉身。(约翰福音1:1, 14)
还有下面保罗的话：
神本性一切的丰盛，都有形有体地居住在耶稣基督里面。(歌罗西书2:9)
他们被告知，他们要认真思考：神，也就是圣言，成了肉身；一切神性都居住在祂的身体里面；他们被告知：“也许这样你们就可以说出‘神性人身’这个词了。”但他们还是不能，公开说，他们不能拥有神性人身的观念，因为神是神，人是人，神是灵，关于灵：“我们从来没有其它想法，一直认为它就像风或以太。”
⑹最后，他们被告知：“你们知道，主说：你们要住在我里面，我也住在你们里面，住在我里面的，我也住在他里面，这人就多结果子，因为离了我，你们就不能做什么(约翰福音15:4, 5)。”由于一些英国神职人员在场，所以圣餐仪式前的劝诫中的一段话被读给他们：“因为当我们属灵地吃基督的肉，喝基督的血时，我们就住在基督里面，基督也住在我们里面。”“现在如果你们认为这是不可能的，除非主的人身是神性，那么你们就可以出于思维中的承认说出‘神性人身’这个词。”但他们仍旧做不到；以下观念已经深深烙印在他们心里，即：主的神性是一回事，主的人身是另一回事，祂的神性就像父的神性，而祂的人身就像另一个人的人身。然而，有话对他们说：“你们怎么会这么想？对理性心智来说，认为神是三个，主是两个，这可能吗？”
⑺之后，检查人员转向路德宗教徒，说：《奥格斯堡信纲》和路德都教导说，神的儿子和人子在基督里是一个位格；甚至祂在人性方面也是真实、全能和永恒的神，在人性方面也出现在全能神的右手边，掌管天上和地上的一切事物，充满它们，与我们同在，住在我们里面并在我们里面运作。此外，在敬拜上也没有什么区别，因为不可见的神性通过那可见的性质被敬拜；因此，在基督里，神是人，人是神。听到这些话，路德宗教徒说：“是这样吗？”他们环顾四周，随即说：“我们以前不知道这一切，所以我们不能。”但他们当中的一两个人说：“我们读过它，还写过，但当我们独自思考它时，它们只是一些话而已，我们对这些话没有任何内在观念。”
⑻最后，检查人员转向天主教徒，说：“或许你们可以说出‘神性人身’这个词，因为你们相信，基督整个都存在于你们圣餐的饼和酒中，也存在于圣餐的每个部分或颗粒中；当你们呈上并分发成圣体的面饼时，你们也拜祂为神；同样因为你们称马利亚为神的母亲，因此，你们承认她生了神，也就是说，生了神性人身。”然后，这些人想出于对主的这些思维观念说出它，但却不能，因为他们对祂的身体和血持有物质观念，还因为他们声称，主将人身的权柄，而不是将神性的权柄移交给了教皇。这时，有一个修道士起身说，他能想到最神圣的童女马利亚、神的母亲的神性人身，以及他修道院里的圣徒的神性人身。另一个修道士走近说：“我能出于我的思维观念说我们最神圣的教皇，或教皇陛下的‘神性人身’，而不是基督的人身。”但这时，其他修道士把他拉回来，说：“真为你感到羞耻。”
这些事之后，只见天开了，有舌头像小火焰一样降下来，流入一些人中间；然后，这些人歌颂主的神性人身，说：“除去三神的观念吧，相信神本性一切的丰盛，都有形有体地居住在主里面，父与祂为一，就像灵魂与身体为一一样，神不是风或以太，而是人，那么你们就会与天堂结合，由此从主那里拥有能力说出‘耶稣’这个名字，并说出‘神性人身’这个词。”
294. To this I will append the following narrative account:
In the natural world people possess two levels of speech, because they possess two levels of thought, one inward and one outward. For a person can speak from his inner thought and at the same time then from his outer one, or he can speak from his outer thought and not from his inner one, and even contrary to his inner one. This is what makes possible pretenses, flatteries, and hypocrisies.
In the spiritual world, however, people do not possess two levels of speech, but a single one. A person there speaks as he thinks. Otherwise his voice becomes grating and hurts the ears. Still, he can remain silent and so not divulge the thoughts of his mind. Consequently, when a hypocrite comes into the company of people who are wise, either he goes away, or he hurries to a corner of the room and makes himself inconspicuous, and sits silent.
[2] Many spirits once gathered in the world of spirits and discussed this circumstance with each other, saying that being unable to speak as one thinks in the company of good spirits was a hardship for those who had not thought correctly about God and the Lord.
At the center of the gathering were the Protestant Reformed, and many of their clergy, and next to them Roman Catholics with some monks. Both groups said at first that it was not a hardship. What need is there to speak otherwise than as one thinks? And if perchance one does not think correctly, can he not purse his lips and remain silent?
Moreover, one of the clergy said, "Who does not think correctly about God and the Lord?"
But some of the gathering said, "Still, let's put it to the test."
And regarding God, there were some who had confirmed themselves in a trinity of persons - particularly because of the statement in the Athanasian doctrine,
The person of the Father is one person, that of the Son another, and that of the Holy Spirit still another.
And,
As the Father is God, so is the Son God, and the Holy Spirit God.
These were told to say "one God." But they could not. They contorted their lips and twisted them into many convolutions, but they could not articulate the sound into any other words than those in keeping with the ideas of their thought, which were ideas of three persons and so of three Gods.
[3] Moreover, those who had affirmed a faith divorced from charity were told to say the name Jesus. But they could not, even though they could all say Christ, and also God the Father. They were surprised at this, and inquiring into the reason, they found that they prayed to God the Father for the sake of the Son, and did not pray to the Savior Himself. For Jesus means Savior.
[4] They were further told to speak from their thought about the Lord's humanity and say, "Divine humanity." But none of the clergy present there could do so, though some of the laity could, and therefore the subject was presented for a serious ventilation.
So then, 1. They had read to them these statements in the Gospels:
The Father... has given all things into (the Son's) hand. (John 3:35)
(The Father has) given (the Son) authority over all flesh... (John 17:2)
All things have been delivered to Me by My Father. (Matthew 11:27)
All authority has been given to Me in heaven and on earth. (Matthew 28:18)
They were then told to retain in thought therefore the idea that Christ is God of heaven and earth, both in respect to His Divinity and in respect to His humanity, and so to utter the term, "Divine humanity." But still they could not. And they said that they even retained from the quotations some thought of the idea from an understanding of it, but nevertheless without any acknowledgment of it, and that for that reason they could not.
[5] 2. After that they had read to them statements from Luke 1:32, 34-35, 1saying that the Lord in respect to His humanity was the Son of Jehovah God, and statements showing that in respect to His humanity He is everywhere in the Word called the Son of God, and also the only-begotten. 2And the examiners asked them to retain this idea in their thought, along with the idea that the only begotten Son of God born into the world could not but be God, as the Father is God, and to utter the term, "Divine humanity."
But they said, "We cannot, because our spiritual thought, which is the inner one, does not allow into the thought nearest our speech any other than like ideas."
They said, too, that they perceived from this that it is now not possible to keep separate their levels of thought as in the natural world.
[6] 3. Next they had read to them the Lord's words to Philip:
Philip said to Him, "Lord, show us the Father...." (And the Lord) said to him, ."..He who sees Me has seen the Father... Do you not believe that I am in the Father, and the Father in Me?" (John 14:8-11)
And moreover other passages, saying that the Father and He are one (John 10:30, and elsewhere). And they were told to retain this idea in thought and then say "Divine humanity." But because their thought was not rooted in an acknowledgment that the Lord was God even in respect to His humanity, therefore they could not. They contorted their lips into convolutions to the point of becoming irate, and they tried to force their mouths into uttering it and to spit it out. But without success. The reason was that mental ideas flowing from an acknowledgment unite with spoken words in people who live in the spiritual world; and when those ideas do not exist, words are lacking, for ideas become words when uttered in speech.
[7] 4. Then they had read to them statement from the church's doctrine accepted throughout the world, saying that the Divine and human in the Lord are not two but one, indeed one person, united altogether like soul and body - statements from the Athanasian Creed. And they were told, "You may take from this an idea in keeping with your acknowledgment, that the Lord's humanity is Divine, because His soul is Divine, for it comes from your church's doctrine which you acknowledged in the world. Moreover the soul is the underlying essence and the body the form, and the essence and form are united, like being and expression, or like the efficient cause of an effect and the effect itself."
The spirits retained this idea and tried in accord with it to utter the term, "Divine humanity." But they could not, for their inner idea of the Lord's humanity dismissed and expunged this novel new idea, as they called it.
[8] 5. Again they had read to them the following from John:
...the Word was with God, and the Word was God... And the Word became flesh... (John 1:1, 14)
And the following from Paul:
...in (Christ Jesus) dwells all the fullness of the Godhead bodily. (Colossians 2:9)
And they were told to think hard that God, who was the Word, became flesh, and that all the Divine dwells in Him bodily. "Perhaps," they were told, "you can then utter the term, 'Divine humanity.'"
But they could not, saying openly that they could not entertain the idea of a Divine humanity, as God is God and man is man, and God is a spirit, "and we can think of a spirit only as being like a puff of wind or bit of ether."
[9] 6. Finally they were told, "You know that the Lord said, "Abide in Me, and I in you... He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing. (John 15:4-5)" And because some of the English clergy were present, they had read to them also something from one of their prayers before Holy Communion:
For, when we spiritually eat the flesh of Christ, and drink the blood, then we dwell in Christ, and Christ in us.
"If you now think that this would not be possible unless the Lord's humanity is Divine, utter then the term, "Divine humanity," from an acknowledgment in the thought."
But still they could not. For they had the idea so deeply impressed on them that the Lord's Divinity was one thing and His humanity another, so that His Divinity was like the Divinity of the Father, and His humanity like the humanity of any other man.
The examiners said to them, however, "How can you think so? Is it possible for a rational mind ever to think that God is three and the Lord two?"
[10] 7. After that the examiners turned to the Lutherans, saying that the Augsburg Confession and Luther taught that the Son of God and the Son of Man in Christ are one person, that He is also in respect to His human nature the true, almighty and eternal God, and that being in respect to that nature at the right hand of almighty God, He governs everything in heaven and on earth, fills everything, is present with us, and dwells and acts in us. Moreover, there is no difference in any worship of them, since through the nature that is seen, the Divinity that is not seen is worshiped. Thus in Christ, God is man, and man is God.
Hearing this, the Lutherans replied, "Is that right?" And having looked around, they presently said, "We have not known this before. Consequently we cannot."
But one or two of them said, "We have read this and written it, yet when we have thought about it to ourselves on our own, the words were still only words, of which we could not form an interior idea."
[11] 8. Finally, turning to the Roman Catholics, the examiners said, "Perhaps you can pronounce the term 'Divine humanity,' because you believe that Christ is wholly present in the bread and wine of your Eucharist and in every particle of it, and you also worship Him as God when you present the host and distribute it, and you call Mary the mother of God. Consequently you acknowledge that she gave birth to God, which is to say, to His Divine humanity."
They then tried to utter the term in accord with those mental ideas they had of the Lord. But they could not, because of the physical idea they had of His body and blood, and because of their assertion that it was human power and not Divine power that He conferred on the Pope.
A monk then rose and said that he could think of the term "Divine humanity" as applying to the Virgin Mary, mother of God, and also to the patron saint of his monastery.
And another monk came forward saying, "I can, in accord with my mental idea of it, say 'Divine humanity' as a term applying to our most holy Pope rather than to the Christ."
But at that other monks pulled him back and said, "Shame on you."
[12] After that I saw heaven opened, and I saw little flame-like tongues descending and flowing into some of those present, and they then began to celebrate the Lord's Divine humanity, saying, "Put aside the idea of three Gods and believe that in the Lord dwells all the fullness of the Godhead bodily, that the Father and He are one as a soul and body are one, and that God is not a puff of wind or bit of ether, but human, and you will then be conjoined with heaven, and the Lord will enable you thereby to say the name Jesus and utter the term, "Divine humanity."
Footnotes:
1. "He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David... Then Mary said to the angel, 'How can this be, since I do not know a man?' And the angel answered and said to her, 'The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God.'"
2. John 1:14, 18; 3:16, 18
294. To these things I will add this MEMORABLE OCCURRENCE.
In the natural world a man has a two-fold way of speaking, because he has a two-fold thought, exterior and interior. For a man is able to speak out of the interior thought and at the very same time out of the exterior thought, and he is able to speak out of the exterior thought and not out of the interior, in fact, contrary to the interior thought. This is the origin of pretences, flattering assents, and hypocrisies. In the spiritual world, however, a man does not have a two-fold but a straightforward way of speaking, for he speaks as he is thinking, otherwise the sound is harsh and offends the ears. Nevertheless he can be silent, and so not divulge the thoughts of his mind; and therefore the hypocrite, when he comes among the wise, either goes away, or hastens to a corner in the room and makes himself inconspicuous and sits silent.
[2] Once there were many people assembled in the world of spirits, and they were discussing this subject, saying that being unable to speak except as one is thinking is hard on those in the company of the good when they have not thought rightly of God and the Lord. In the midst of the assembly were the Reformed, and many of the clergy, and near them the followers of the Pontiff (Pontificii) with some monks. Both of these groups at first said that it was not hard. 'What need is there to speak otherwise than as one is thinking, and if perchance one should not be thinking aright, can he not close the lips and keep silence?' And one of the clergy said, 'Who does not think rightly of God and the Lord?' But some of those assembled said, 'All the same let us put it to the test.' And those who had confirmed themselves concerning a GOD in a Trinity of Persons, especially as a result of the words in the Athanasian doctrine, 'There is One Person of the Father, another of the Son, and another of the Holy
Spirit: and as the Father is God, so also the Son is God, and the Holy Spirit is God,' were told to say 'One God' But they were not able. They twisted and folded their lips into many curves and could not articulate a sound into any other words than were consonant with the ideas of their thought, which were ideas of three Persons and consequently of three Gods.
[3] Then it was said to those who had confirmed a faith separated from charity that they should pronounce the name 'JESUS,' but they could not; yet they could all say 'Christ,' and also 'God the Father.' They marvelled at this, and sought out the cause, and found it to be that they had prayed to God the Father for the sake of the Son, and had not prayed to the Saviour Himself; for 'Jesus' signifies Saviour.
[4] Again it was said to them that out of thought concerning the Lord's Human they should say 'DIVINE HUMAN'; but none of the clergy who were present could do so though some of the laity were able, and so the subject was submitted to a serious discussion; and then,
I. These statements in the Evangelists were read in their presence:
The Father has given all things into the hand of the Son. John 3:35.
The Father has given the Son authority over all flesh. John 17:2.
All things are delivered unto Me by the Father. Matthew 11:27.
All authority is given unto Me in heaven and on earth. Matthew 28:18, and it was said to them, 'Keep therefrom in the thought [the idea] that Christ both as to His Divine and His Human is the God of heaven and earth, and so pronounce 'DIVINE HUMAN.' But still they could not do so, and they said that they had indeed kept from the statements some [idea] of thought out of the understanding concerning it, but yet there was not anything of acknowledgment, and that therefore they were unable.
[5] II. Afterwards, out of Luke (chapter 32, 34-35) there was read to them that the Lord as to the Human was the Son of Jehovah God, and that everywhere in the Word He as to the Human is said to be 'Son of God' and also 'Only-begotten and they were asked to hold this in the thought, and also that the Only-begotten Son of God born in the world cannot but be God, as the Father is God, and to utter DIVINE HUMAN.' But they said, 'We cannot, because our spiritual thought, which is interior, does not admit other than similar ideas into the thought nearest to speech'; and [they said] that as a result they perceive that it is not permitted them now to divide their thoughts, as in the natural world.
[6] III. Then the words of the Lord to Philip were read to them:
Philip said, Lord, show us the Father, and the Lord said, He that sees Me, sees the Father; believest thou not that I am in the Father and the Father in Me? John 14:8-11, and also in another place that:
The Father and Himself are One. John 10:30; and elsewhere; and it was said to them that they should keep this in the thought and so say 'DIVINE HUMAN'; but as that thought was not rooted in the acknowledgment that the Lord was God even as to the Human, therefore they could not. They twisted the lips into folds till they were angry and wanted to compel their mouth to litter and force it out, but all to no purpose. This was because the ideas of a thought that flows out of acknowledgment make one with the words of the tongue in the case of those who are in the spiritual world, and where such ideas do not exist there are no words, for the ideas become words in the speaking.
[7] IV. Moreover, these [words] were read to them out of the Doctrine of the Church received throughout all the world:
That the Divine and the Human in the lord are not two, but one, indeed one Person, united altogether like soul and body.
They are out of the Athanasian Creed. And it was said to them, 'Undoubtedly you are able therefrom to have an idea [derived] out of the acknowledgment that the Lord's Human is Divine because His Soul is Divine, for [such an idea] is from the doctrine of your Church, which you acknowledged in the world. Moreover the soul is the essence itself and the body is the form and the essence and the form make one, as being (esse) and existing (existere), and as the efficient cause of an effect and the effect itself.' They held on to that idea and wished as a result to pronounce 'DIVINE HUMAN,' but were not able; for the interior idea concerning the Lord's Human drove out and expunged this new additional idea, as they called it.
[8] V. Further, there was read to them this [statement] out of John:
The Word was with God, and the Word was God; and the Word was made flesh. John 2:14; and this of Paul,
In Christ Jesus dwells all the fullness of the Godhead bodily, Colossians 2:9; and it was said to them that they should think firmly that God, Who was the Word, was made flesh, and that all the Divine dwells in Him bodily. 'Perhaps in this manner you can pronounce DIVINE HUMAN.' But still they were not able, openly saying that they could not have the idea of a Divine Human, 'because God is God, and man is man, and God is a Spirit, and we have not thought of a spirit otherwise than as of wind or ether.
[9] VI. At length it was said to them, You know that the Lord said,
Abide in Me, and I in you. He that abides in Me and I in him bears much fruit, for without Me you cannot do anything. John 15:4-5; and because some of the English clergy were present there was read to them out of an exhortation of theirs before the Holy Communion,
For when we spiritually eat the flesh of Christ, and drink the blood, then we dwell in Christ, and Christ in us. 1
'If now you think this cannot come about unless the Lord's Human is Divine, pronounce "DIVINE HUMAN" accordingly out of the acknowledgment in thought.' But still they were unable, so deeply impressed upon them was the idea that the Lord's Divine was one thing and His Human another, so that His Divine was like the Divine of the Father, and the Human like the human of another man. It was, however, said to them, 'How can you think so? Is it possible for a rational mind ever to think of God being three, and the Lord two?'
[10] VII. Afterwards they turned to the Lutherans, saying that the Augustan [Augsburg] Confession and Luther taught that the Son of God and the Son of Man in Christ are one Person, and that He even as to the Human Nature is the True, Omnipotent and Eternal God, and that as to that Nature also, being present at the right hand of God Almighty, He directs all things in the heavens and on earth, fills all things, is with us, and dwells and works in us; and that there is no difference of adoration, because by means of the Nature that is discerned the Divinity that is not discerned is adored, thus that in Christ God is Man and Man God. Having heard these things, they [the Lutherans] replied, 'Is it so?' And they looked around and presently said, 'We did not know these things before, and therefore we were not able.' But one and another said, 'We have read it, and written it, but when we thought about it in and from ourselves they were only words of which we had no interior idea.'
[11] VIII. At length, having turned to the followers of the Pontiff (ad Pontificos), they said, 'Perhaps you can name the DIVINE HUMAN, because you believe that in your Eucharist, in the bread and the wine and in every part thereof, is the whole Christ, and also you adore Him as God when you show the host and bear it about, also because you call Mary the mother (genetrix) of God, consequently you acknowledge that she brought forth God, that is, the Divine Human.' And these then wished to pronounce it out of those ideas of thoughts about the Lord, but were not able on account of a material idea about His body and blood, and on account of the assertion that the Human and not the Divine power has been transferred by Him to the Pope. And a monk then rose up and said that he could think 'Divine Human' of the most holy virgin Mary, mother of God, and also of the saint of his monastery. And another monk approached saying, 'I am able out of the idea of my thought to say "Divine Human" of His Holiness the Pope rather than of Christ.' But then other monks pulled him back and said, 'You should be ashamed of yourself.'
[12] After these things heaven was seen opened, and tongues like little flames were seen coming down and inflowing with some; and these then celebrated the LORD'S DIVINE HUMAN, saying, 'Remove the idea of three Gods, and believe that in the Lord dwells all the fullness of the Godhead bodily, and that the Father and He are one as soul and body are one, and that God is not wind or ether, but that He is a Man, and then you will be conjoined to heaven, and through that you will from the Lord be able to name "JESUS," and to say "DIVINE HUMAN".'
Footnotes:
1. In the Original Edition these words are quoted in English.
294. To the above I will add this Relation. In the natural world the speech of man is twofold, because his thought is twofold, exterior and interior; for a man can speak from interior thought and at the same time from exterior thought, and he can speak from exterior thought and not from interior, yea, contrary to interior thought, whence come dissimulations, flatteries, and hypocrisies. But in the spiritual world man's speech is not twofold, but single. He there speaks as he thinks, otherwise the sound is harsh and offends the ear; but yet he may be silent, and so not publish the thoughts of his mind. Therefore, a hypocrite, when he comes among the wise, either goes away, or retires to a corner of the room and withdraws himself from observation, and sits silent.
[2] On one occasion there were many gathered together in the world of spirits, who were discoursing on this subject, and saying, that not to be able to speak except as one thinks, must be a hard thing for those who might be in company with the good, but yet who have not thought justly concerning God and the Lord. In the midst of the assembly were those of the Reformed, and many of the clergy, and next to them were papists and monks; and they all at first said it was not a hard thing. "What need is there to speak otherwise than one thinks, and if one should happen not to think justly, can he not close his lips and keep silence?" And one of the clergy said, "Who does not think justly of God and the Lord?" But some of the company said, "Let us, however, try." And to those who had confirmed themselves in the idea of a Trinity of Persons in God, especially from these words in the Athanasian doctrine, "There is one Person of the Father, another of the Son, and another of the Holy Spirit, and as the Father is God, so the Son is God, and the Holy Spirit is God," it was said that they should say, "one God;" but they could not; they distorted and folded their lips in many ways, but could not articulate a sound in any other words than such as were consonant with the ideas of their thought, which were ideas of three Persons, and thence of three gods.
[3] They who had confirmed themselves in faith separate from charity, were then asked to name "Jesus;" but they could not; yet they could all say Christ, and also God the Father. This they wondered at, and inquired into the cause, which they found to be this, that they had prayed to God the Father for the Son's sake, and had not prayed to the Savior Himself; for "Jesus" signifies Savior.
[4] They were then requested that from thinking of the Lord's Divine Human, they should say, "Divine Human;" but none of the clergy that were present could do so, though some of the laity could, wherefore the matter was taken into serious discussion; and then:
1. The following passages from the Evangelists were read to them:
The Father hath given all things into the Son's hand, (John 3:35).
The Father hath given the Son power over all flesh, (John 17:2).
All things are delivered unto Me by the Father, (Matthew 11:27).
All power is given unto Me in heaven and in earth, (Matthew 28:18).
And they were directed to keep in the thought, that Christ, both as to His Divine and as to His Human, is the God of heaven and earth, and thus to pronounce "Divine Human." But still they could not; and they said that they indeed retained from those passages something of the thought of it from their understanding concerning it, but not acknowledgment, and that on its account they were not able.
[5] 2. Afterwards was read to them out of Luke 1:32, 34-35, that the Lord as to the Human was the Son of Jehovah God, and that everywhere in the Word He is called, as to the Human, "the Son of God," and also "the Only-begotten," and they were asked to hold this in the thought; and likewise that the Only-begotten Son of God born in the world cannot but be God, as the Father is God, and to utter the words, "Divine Human." But they said, "We cannot, by reason that our spiritual thought, which is interior, does not admit into the thought which is next to the speech any other than similar ideas;" and that thence they could perceive, that it is not permitted them to divide their thoughts, as it was in the natural world.
[6] 3. Then were read to them these words of the Lord to Philip:
Philip said, Lord, show us the Father, and the Lord said, he who seeth Me seeth the Father; believest thou not that I am in the Father, and the Father in Me? (John 14:8-11).
And in another place:
The Father and He are one, (John 10:30, and elsewhere).
And it was enjoined them to hold this in the thought and say, "Divine Human." But as their thought was not rooted in the acknowledgment that the Lord was God as to His Human also, therefore they could not; they twisted and folded their lips even to indignation, and would have forced their mouth to utter and force it out, but they were not able. The reason was, because the ideas of thought, which flow from acknowledgment, make one with words uttered by the tongue, with those who are in the spiritual world; and where such ideas do not exist, there are no words, for the ideas become words in speaking.
[7] 4. Moreover there was read to them from the doctrine of the church received throughout the whole world, the following passage, taken from the Athanasian Creed: "That the Divine and Human in the Lord are not two but one, yea, one Person, united altogether like soul and body;" and it was said to them, "From this you may possibly have an idea from the acknowledgment that the Lord's Human is Divine, because His soul is Divine, for it is from the doctrine of your church, acknowledged by you when in the world. Moreover the soul is the essence itself, and the body is its form, and the essence and form make one, like being and existing, and like the efficient cause of the effect, and the effect itself." They retained that idea, and wished to utter "Divine Human;" but they could not; for their interior idea concerning the Lord's Human exterminated and expunged this new supplemental idea, as they called it.
[8] 5. Again there was read to them this passage from John:
The Word was with God, and God was the Word; and the Word became flesh, (John 1:1, 14).
And the following from Paul:
In Jesus Christ dwelleth all the fullness of the Divinity bodily, (Malachi 2:9).
And they were told to think firmly that God, who was the Word, was made flesh, and that all the Divine dwells in Him bodily, and perhaps then they might be able to pronounce "Divine Human." But still they could not, saying openly that they could not have the idea of the Divine Human, because God is God, and man is man, and God is spirit, and of a spirit we have never thought any otherwise than as of wind or ether.
[9] 6. At length it was said to them: you know that the Lord said:
Abide in me, and I in you, he who abideth in Me, and I in him, the same beareth much fruit, for without Me ye can do nothing, (John 15:4-5).
And as some of the English clergy were present, there was read to them this passage out of one of their exhortations before the holy communion, "For when we spiritually eat the flesh of Christ, and drink the blood, then we dwell in Christ, and Christ in us.""If now you will but think that this cannot take place, except the Lord's Human be Divine, you may pronounce 'Divine Human,' from an acknowledgment in thought." But still they could not; so deeply was the idea impressed upon them that the Lord's Divine was one thing and His Human another, and that His Divine was like the Divine of the Father, and His Human like the human of another man. But it was said to them, "How can you think thus? Is it possible for a rational mind ever to think that God is three, and the Lord two?"
[10] 7. Afterwards they turned to the Lutherans, saying that the Augustan confession and Luther taught that the Son of God and the Son of man in Christ are one Person, and that He even as to the Human nature, is the true, omnipotent, and eternal God, and that as to this nature also, being present at the right hand of God Almighty, He governs all things in the heavens and on earth, fills all things, is with us, and dwells and operates in us; and that there is no distinction of adoration, because by the nature which is seen, the Divinity which is not seen is adored, thus that in Christ God is Man and Man is God. On hearing this, they said, "Is it so?" And they looked round, and presently they said, "This is what we did not know before; therefore we are not able." But one and another said, "We have read it and written it, but yet when we thought of it in ourselves from ourselves, they were only words of which we had no interior idea."
[11] 8. At length, turning to the papists, they said, "Possibly you can name the 'Divine Human,' because you believe that in your Eucharist, in the bread and wine and in every part, there is the whole of Christ, and also you adore Him as God, when you show and carry about the host; and likewise because you call Mary the bringer forth of God, consequently you acknowledge that she brought forth God, that is, the Divine Human." They then wished to pronounce it from those ideas, of the thought concerning the Lord, but could not, by reason of their entertaining a material idea of His body and blood; and by reason of the assertion that the Human and not the Divine power is transferred by Him to the Pope. Then a certain monk rose up and said that he could think of the Divine Human, concerning the most holy virgin Mary, the God-bearer, and also of the saint of his monastery. And another monk came, and said, "From my idea of thought, I could rather call his holiness, the Pope, the Divine Human, than Christ;" but then some other monks pulled him back, and said, "Shame on you."
[12] After this heaven was seen open, and there were seen tongues, as little flames, descending and flowing in with some; and they then celebrated the Divine Human of the Lord, saying, "Remove the idea of three Gods, and believe that in the Lord dwells all the fullness of Divinity bodily, and that the Father and He are one, as the soul and body are one, and that God is not wind, or ether, but that He is Man, and then you will be conjoined with heaven, and thereby have power from the Lord to pronounce the name of 'Jesus,' and say 'Divine Human. '"
294. His adjiciam hoc MEMORABILE:-
In mundo naturali est homini duplex loquela, quia duplex cogitatio, exterior et interior; potest enim homo loqui ex cogitatione interiore et simul tunc ex cogitatione exteriore, et potest loqui ex cogitatione exteriore et non ex interiore, imo contra interiorem; inde simulationes, assentationes et hypocrises. At in mundo spirituali non est homini duplex loquela, sed simplex: loquitur ibi sicut cogitat, alioquin sonus stridet, et laedit aures; at usque potest silere, et sic non evulgare mentis suae cogitata: quare hypocrita, dum inter sapientes venit, vel abit, vel proripit se ad angulum in conclavi, et facit se inconspicuum, et sedet mutus.
Quondam erant multi in mundo spirituum congregati, et de hac re inter se loquebantur, dicentes, quod non posse loqui nisi sicut cogitat, sit durum illis in bonorum consortio, qui non juste cogitaverunt de Deo et de Domino. In medio congregatorum erant Reformati, et multi ex Clero, et juxta illos Pontificii cum Monachis: ac hi et illi primum dixerunt, quod hoc non durum sit; "Quid opus aliter loqui quam sicut cogitat: et si forte non juste cogitet, potestne comprimere labia, et tenere silentium."
Et Clerus dixit, "Quis non cogitat juste de Deo et de Domino." Sed aliqui ex congregatis dixerunt, "Tentemus tamen."
Et dictum est illis qui se confirmaverunt in Trinitate Personarum de Deo, imprimis ex his verbis in Doctrina Athanasiana, "Una Persona est Patris, alia Filii, et alia Spiritus Sancti, et sicut Pater est Deus ita Filius est Deus et 1Spiritus Sanctus est Deus," ut dicerent "Unum Deum," sed non potuerunt. Contorserunt et plicaverunt labia in plures sinus, et non potuerunt articulare sonum in voces alias quam ideis cogitationis eorum consonas, quae erant trium Personarum, et inde trium Deorum.
Porro dictum est ad illos, qui confirmaverunt fidem separatam a charitate, ut nominarent Jesum, sed non potuerunt; at omnes potuerunt dicere Christum, et quoque Deum Patrem. Hoc mirati sunt, et quaesiverunt causam, et invenerunt hanc, quod oraverint Deum Patrem propter Filium, et non oraverint Ipsum Salvatorem; "Jesus" enim significat Salvatorem.
Porro dictum est illis, ut ex cogitatione de Humano Domini dicerent "Divinum Humanum;" sed nemo ex Clero, qui ibi aderat, potuit, at aliqui ex Laicis potuerunt; quare hoc in seriam ventilationem missum est: et tunc,
1. Lecta sunt coram illis haec apud Evangelistas:
Pater dedit omnia in manum Filio, (Johannes 3:35);
Pater dedit Filio potestatem omnis carnis," (Johannes 17:2);
"Omnia Mihi tradita sunt a Patre, (Matthaeus 11:27);
Data est Mihi omnis potestas in Caelo et in Terra," (Matthaeus 28:18);
et dictum est illis, "Tenete inde in cogitatione, quod Christus tam quoad Divinum quam quoad Humanum Suum sit Deus Caeli et terrae, et sic enuntiate Divinum Humanum.
Sed usque non potuerunt, et dixerunt, quod quidem exinde tenerent aliquid cogitationis ex intellectu de eo, sed usque non aliquid agnitionis, et quod ideo non possent.
2. Postea lectum est coram illis ex Luca 1:32, 34-35), quod Dominus quoad Humanum esset Filius Jehovae Dei et quod ubivis in Verbo quoad Humanum dicatur "Filius Dei," et quoque "Unigenitus;" et petierunt ut hoc tenerent in cogitatione, et quoque quod Unigenitus Filius Dei natus in mundo non possit non esse Deus, sicut Pater est Deus, et eloquerentur "Divinum Humanum."
Sed dixerunt, "Non possumus, ex causa quia spiritualis nostra cogitatio, quae est interior, non admittit in cogitationem proximam loquelae alias ideas quam similes," et quod inde percipiant, quod non liceat nunc cogitationes suas dividere, sicut in mundo naturali.
3. Deinde lecta sunt coram illis Domini verba ad Philippum haec:
"Dixit Philippus, Domine, monstra nobis Patrem: et dixit Dominus, Qui videt Me, vidit Patrem; nonne credis quod Ego in Patre et Pater in Me," (Johannes 15:8-11);
et quoque alia loca, quod Pater et Ipse unum sint, (Johannes 10:30; et alibi);
et dictum est illis, ut tenerent id in cogitatione, et sic dicerent "Divinum Humanum."
Sed quia illa cogitatio non fuit radicata in agnitione quod Dominus esset Deus etiam quoad Humanum, ideo non potuerunt; contorserunt labia in plicas usque ad indignationem, et voluerunt cogere os suum ad enuntiandum, et extorquere, sed non valuerunt.
Causa erat, quia ideae cogitationis, quae fluit ex agnitione, unum faciunt cum vocibus linguae apud illos qui in mundo spirituali sunt; et ubi ideae illae non sunt, non dantur voces, nam ideae fiunt voces in loquela.
4. Porro lecta sunt coram illis, ex Doctrina Ecclesiae in universo terrarum Orbe recepta, haec: "Quod Divinum et Humanum in Domino non sint duo, sed unum, imo una Persona, unita prorsus sicut anima et corpus" (haec ex Fide Symbolica Athanasiana); et dictum est illis," Ex inde potestis omnino habere ideam ex agnitione, quod Humanum Domini sit Divinum, quia Anima Ipsius est Divinum; est enim ab Ecclesiae vestrae doctrina, quam in mundo agnoveratis: insuper est anima ipsa essentia et corpus est forma, ac essentia et forma unum faciunt sicut esse et existere, et sicut causa efficiens effectus et ipse effectus."
Retinuerunt illam ideam, et voluerunt ex illa enuntiare "Divinum Humanum," sed non potuerunt; interior enim idea de Humano Domini exterminavit et expunxit "ideam hanc novam adscititiam," ut illam vocabant.
5. Adhuc coram illis lectum est ex Johanne, hoc:
Verbum erat apud Deum, et Deus erat Verbum: et Verbum Caro factum est," (Johannes 1:1, 14);
et ex Paulo hoc:
"In Christo Jesu habitat omnis plenitudo Divinitatis corporaliter," (Colossenses 2:9);
et dictum est illis ut firmiter cogitarent, quod Deus Qui fuit Verbum, factus sit Caro, et quod omne Divinum in Ipso habitet corporaliter: "forte sic potestis enuntiare Divinum Humanum." Sed usque non potuerunt, dicentes aperte, quod non possent habere ideam Divini Humani, quia Deus est Deus, et homo est homo: et "Deus est Spiritus, et de spiritu non alter cogitavimus quam sicut de vento aut aethere."
6. Tandem dictum est illis, "Nostis quod Dominus dixerit,
"Manete in Me, et Ego in vobis: qui manet in Me et Ego in illo, (hic) fert illorum multum, quia sine Me non potestis facere quicquam," (Johannes 15:4-5);
et quia aliqui ex Clero Angliae aderant, lectum est coram illis ex una illorum Oratione ante Sanctam Communionem, "For, when we spiritually eat the flesh of Christ, and drink the blood, then we dwell in Christ, and Christ in us:" "Si nunc cogitatis, quod hoc non dari possit, nisi Humanum Domini sit Divinum, enuntiate itaque Divinum Humanum ex agnitione in cogitatione."
Sed usque non potuerunt; fuit enim idea illis tam alte impressa, quod aliud esset Divinum Domini, et aliud Humanum Ipsius, ut quod Divinum Ipsius esset simile Divino Patris, et Humanum simile humano alterius hominis.
At dictum est illis, "Quomodo potestis ita cogitare: num rationalis mens potest usquam cogitare Deum esse tres, et Dominum esse duos."
7. Postea converterunt se ad Lutheranos, dicentes, quod Augustana Confessio et Lutherus docuerint, quod Filius Dei et Filius Hominis in Christo sint una Persona,et quod Ipse etiam quoad Humanam Naturam sit Verus, Omnipotens ac Aeternus Deus; et quod quoad illam etiam ad dextram Omnipotentis Dei praesens gubernet omnia in Caelis et in Terris, impleat omnia, nobiscum sit, et in nobis habitet et operetur; et quod non sit adorationis differentia, quia per Naturam quae cernitur, adoratur Divinitas quae non cernitur; ita quod in Christo Deus sit Homo et Homo Deus.
His auditis responderunt, "Est ne ita." Et circumspexerunt, et mox dixerunt, "Haec prius non novimus, quare nec possumus."
At unus et alter dixit, "Legimus id et scripsimus id, sed usque dum de eo in nobis ex nobis cogitavimus, fuerunt modo verba, quorum ideam interiorem non habuimus."
8. Tandem conversi ad Pontificios dixerunt, "Forte vos potestis nominare Divinum Humanum, quia creditis quod in vestra Eucharistia in Pane et Vino et in omni ejus parte sit integer Christus: et quoque adoratis Ipsum, cum monstratis et circum fertis hostias, ut Deum: tum quia vocatis Mariam Dei genetricem, consequenter agnoscitis quod genuerit Deum, hoc est, Divinum Humanum.
Et illi tunc voluerunt enuntiare illud ex illis ideis cogitationum de Domino, sed non potuerunt, propter materialem ideam de Corpore et Sanguine Ipsius; et propter assertionem quod Humana potestas et non Divina translata sit ab Ipso in Papam.
Et surrexit unus Monachus et dixit, quod possit cogitare Divinum Humanum de Sanctissima Virgine Maria Deipara, et quoque de Sancto monasterii sui.
Et alter Monachus accessit dicens, "Ego possum ex idea cogitationis meae dicere Divinum Humanum de Sanctissimo Papa potius quam de Christo;" sed tunc alii Monachi retraxerunt illum, et dixerunt, "Pudeat te."
Post haec visum est Caelum apertum, et visae sunt Linguae sicut flammulae descendentes et influentes apud quosdam; et illi tunc celebrabant Divinum Humanum Domini, dicentes, "Removete ideam trium Deorum, et credite quod in Domino habitet omnis plenitudo Divinitatis corporaliter, et quod Pater et Ipse unum sint, sicut anima et corpus unum sunt, et quod Deus non sit ventus aut aether, sed quod sit Homo, et tunc conjungemini Caelo, et per id a Domino poteritis nominare Jesum, et dicere Divinum Humanum."