关于“上帝独一性”的灵界见闻
16# 在此我要增补一件值得记念的事：
我看见几位刚从自然界抵达灵界的人，正彼此议论着自永恒而有的三个神性位格。他们都是神职人员，其中一位是主教。他们走到我近前，先谈及了一些灵界的事——他们先前对此全然无知——随后我对他们说：“我听闻你们正在议论自永恒而有的三个神性位格。请你们照着在方才离开的自然界中所形成的观念，为我阐明这一大奥秘。”
为首的那人看着我说：“我看你是平信徒，那我便将我对这一大奥秘的见解向你敞开，也好教导你。我素来的观念是：父上帝、子上帝、圣灵上帝，坐在天堂中央至高的荣耀宝座上。父上帝坐在精金宝座上，手持权杖；子上帝坐在祂右首的纯银宝座上，头戴冠冕；圣灵上帝坐在他们身侧的水晶宝座上，手托白鸽。四围悬着三排宝石镶嵌的灯台，光芒闪烁。远处光圈之外，立着无数天使，一同敬拜、颂赞。
父上帝与祂的儿子时常商议称义之事，共同裁定并颁命：地上哪些人配得接入天使之列，赐永生为冠冕。圣灵上帝一闻听这些名字，便立刻巡行全地，临到他们那里，随身带着公义的恩赐——就是为称义之人预备的各样救恩恩典。祂一到，便吹气吹散罪孽，如风箱吹散炉中烟气，将罪人洗濯洁白。祂又从他们心中除去石心，赐下肉心，同时更新他们的灵或心智，使他们重生，换上婴儿般的面貌。最后，祂将十字架的印记印在他们额上，称他们为选民、为上帝的儿女。”
为首的那人说完，又对我说：“我在世上便是如此讲解这一大奥秘的。我们教中多数人都认同我的说法，因此我确信，你这位平信徒也必会信服。”
【2】他言毕，我看向他，又看向他身旁的众神职人员，见他们全都深表认同。于是我开口答道：“我已细想你所陈述的信仰，由此得出结论：你对三一上帝的观念，全然是属自然、属感官、甚至属物质的。从这种观念中，必然导出三位上帝的结论。
将父上帝想成坐在宝座上手持权杖，不是属感官的想象吗？将子上帝想成坐在自己的宝座上头戴冠冕，不是属感官的想象吗？将圣灵上帝想成坐在自己的宝座上手托白鸽、一闻名字便巡行全地，不也是属感官的想象吗？既然你的观念必然导出这般结果，我便不能信服你所言。因为我自幼以来，心智中便容不下别的观念，唯独容得下独一的上帝。我既持守这一观念，你所说的一切在我这里便全然站不住脚。
再者，我深知圣言中所说的‘雅威坐于其上的宝座’，乃指国度；‘权杖’与‘冠冕’乃指统治与权柄；‘坐于祂右首’乃指上帝藉着祂的人性所拥有的全能；而关于圣灵的种种描述，则是指神性无所不在的运行。主教大人，请你试着接纳独一上帝的观念，在理性思考中正确运用它，最终你必会清楚地发现，事实正是如此。”
【3】“你们口头上也说上帝是独一的，因为你们将三个位格的本质视为同一、不可分割的本质。但你们不容许任何人说独一的上帝是一个位格，反倒坚称仍是三个。你们如此行，无非是怕你们所持守的三位上帝的观念就此消解。你们还赋予每个位格专属的属性，互不统属。这般行径，岂不是在割裂你们所说的神性本质吗？
既如此，你们又怎能口称上帝是独一的，心里却作别想？倘若你们只说‘神性本质是独一的’，我尚可以谅解。可当人听闻‘父是上帝’‘子是上帝’‘圣灵是上帝’，且‘每个位格各别都是上帝’时，又怎能生出上帝是独一的观念？这难道不是矛盾吗？一种根本无从置信的矛盾？
只能说‘神性本质同一’，不能说‘上帝是独一的’——这一点可借以下例子说明：由多人组成的元老院、议会或公会，不能被称为‘一个人’；即便众人意见一致，也只能说他们‘同心合意’。三颗材质相同的钻石，不能被称为一颗钻石，只能说它们材质同一；且每颗钻石因重量不同而价值有别——若本就是一颗而非三颗，情形便全然不同。”
【4】“可我看得明白，你们之所以称三个各别为上帝的位格为‘独一的上帝’，并吩咐教会人人都如此言说，无非是因为世上凡被光照的健全理性，都承认上帝是独一的。你们若不随俗而说，便会觉羞愧。然而，你们口称‘独一的上帝’时，心里想的却是三位。那份羞愧并未将这信念送入你们心底，不过是让你们嘴上说说罢了。”
我言毕，主教便与众神职人员离去。行至半途，他转过身，想要喊出“独一的上帝”，却怎么也喊不出来——他的心思钳住了他的舌头。于是他张开口，脱口而出的竟是“三位上帝！”。旁观的人见这奇事，都放声大笑，随即四散而去。
16# 对此，我补充以下记事：
我看到一些刚从自然界来到灵界的人正在一起谈论来自永恒的三个神性位格。他们曾是教会的显贵，其中一位是主教。他们走近我；在谈论了一会儿他们以前一无所知的灵界后，我说：“我听到你们在谈论来自永恒的三个神性位格，请你们根据你们在刚刚所来自的自然界中形成的概念向我揭示这个伟大的奥秘。”然后那个主教看着我说：“我看到你是个门外汉，所以我将阐述我对这个伟大奥秘的观念，并教导你。我对这个问题的观念过去是，现在仍是这样：圣父神、圣子神和圣灵神坐在天堂中间高耸壮丽的座位或宝座上。圣父神手持权杖坐在纯金宝座上；圣子神头戴冠冕坐在祂右边的纯银宝座上；圣灵神手里托着一只鸽子，坐在他们旁边耀眼的水晶宝座上。在他们周围悬挂着三排因宝石而闪闪发光的灯盏；而这一圈的远处站着无数天使，他们都在敬拜和唱赞歌。此外，父神与祂的儿子不断谈论那些要称义的人，他们一起判断并决定地上谁值得被他们接到天使当中，得着永生的冠冕。而圣灵神一听到这些人的名字，就在全地急速奔向他们，为那些要称义的人带来公义的礼物，作为众多救赎的标志；祂一到来就向他们吹气，驱散他们的罪，就好像扇子扇去了火炉里的烟，将它清除一样。祂还除去他们刚硬的石心，赐给他们柔软的肉心，同时更新他们的灵或心智，使他们重生，并赋予他们婴孩的面容。最后，祂在他们额头印上十字架的记号，称他们为神的选民和儿女。”说完这番话，主教对我说：“我在世上就是这样阐明这个伟大奥秘的；由于我们修会的大多数成员都在那里为我的言论鼓掌，所以我相信你，一个门外汉，也会赞同它们。”
当主教说完这番话时，我注视着他，以及与他同在的显贵，发现他们都完全赞同他的话。于是，我开始回答说：“我仔细思考了你对信仰的阐述，从中推断出，你所想象并持有的三位一体神的观念完全是属世的、感官的，甚至是物质的，由此不可避免地产生三神观。想象父神手持权杖坐在宝座上，圣子头戴冠冕坐在宝座上，圣灵手托鸽子坐在祂的宝座上，奔赴全地实行祂所听到的，这难道不是感官的吗？既然从你的教导中得出这样的观念，那么我就不能同意你所说的。因为我从小就不允许除一神观以外的其它观念进入我的脑海；既然我不接受并持有其它观念，那么你所说的一切对我来说没有任何分量。在适当的时候，我明白了圣经上说的耶和华所坐的‘宝座’ 是指祂的国度，‘权杖’和‘冠冕’是指祂的政府和统治；‘坐在右手边’是指神通过祂的人性所行使的全能；归于圣灵的，是指神性全在的运作。我的主教大人，请接受一位神的观念，给予合理的考虑，你最终会明白，事实就是这样。
“此外，你的确承认神是一，因为你使这三个位格的本质成为一体，且不可分割；然而，你不允许任何人说这一位神是一个位格，而是必须说有三个位格，你这样做是为了避免诸如你所持有的那种三神观丢失了。你还将不同于其他位格属性的一种属性归于每个位格。你这样做不就分割了神性本质吗？既然如此，你怎么能说，同时又认为神是一呢？如果你说神性是一，我可以原谅你。但当有人听到‘父是神，子是神，圣灵亦是神，每位独为神’时，他怎么能认为神是一呢？这岂不是一个让人完全不可能同意的矛盾吗？他们不能被称为一位神，只能被称为一样的神性，这一点可以这样来说明：当许多人组成一个参议院、公会或理事会时，他们不能被称为一个人；但当他们完全一致时，可以说他们在思想上为一，或说具有一个心智。论到具有同一实质的三颗钻石，不能说它们是一颗钻石，但可以说它们在实质上为一，或说具有一个实质。此外，根据重量，每颗钻石的价值都不同于其它钻石；但如果它们是一颗，而不是三颗，那么情况就不是这样了。
“然而，我察觉到你为何称一位神为三个神性位格，他们每一位都独自并单独为神，又要求每个教会成员都这样说，因为全世界凡理性健全并得光照的人都承认神是一，因此你若不这样说，就会蒙羞。然而，当你嘴上说‘一位神’，脑子里想三位神时，那羞耻不会阻止你说出这两种观念。”这次谈话之后，主教和他的神职人员离开了，他离开时，转身试图呼喊“只有一位神”，但却无法做到，因为他的思维抑制了他的舌头；然后他张嘴喘着粗气说：“三位神！”看到这一奇怪的景象，旁观者哈哈大笑离开了。
16. To these points I will add a memorable occurrence. I saw some people who had recently left the physical world and arrived in the spiritual world talking among themselves about three divine persons from eternity. They were ministers; one of them was a bishop.
They came over to me. After I talked to them about the spiritual world - something they had known nothing about before - I said to them, "I heard your conversation about three divine persons from eternity. Could I ask you to explain this great mystery by telling me your view of it? I'm interested in the mental images you had of it when you were in the physical world that you recently left behind. "
The leader looked me up and down. He said, "I see that you are a layperson, so I shall disclose the view I have had of this great mystery and instruct you.
"My view has been and still is that God the Father, God the Son, and God the Holy Spirit sit in the middle of heaven on exalted and majestic chairs or thrones. God the Father sits on a throne made of pure gold and has a scepter in his hand. God the Son sits to his right on a throne of pure silver and has a crown on his head. And God the Holy Spirit sits next to both of them on a throne of dazzling crystal and holds a dove in his hand. Surrounding them are three tiers of hanging lamps glittering with precious stones. At quite a distance from this inner circle stand countless angels, all adoring and glorifying them.
"Furthermore, God the Father is continually discussing with his Son which people should be granted justification. Between the two they arrive at a decision and they decree which people on earth are worthy to be accepted by them among the angels and crowned with eternal life. God the Holy Spirit hears the names and immediately rushes across the world to those people, bringing gifts of justice as proof of salvation for those granted justification. As soon as he arrives and breathes on them, he blows away their sins like someone with a fan blowing the smoke out of a furnace and then whitewashing it. He also takes from their hearts the hardness of stone and gives them instead the softness of flesh. At the same time he renews their spirits or minds and makes them born again, giving them the face of a child. Finally, he marks their foreheads with the sign of the cross and calls them the chosen ones and children of God. "
When his lecture came to an end, the leader said to me, "When I was in the world that is how I untangled this great mystery. And because many of our priests there applauded the views I have expressed to you, I am convinced that you as a layman will likewise put your faith in them. "
[2] After the leader said this I observed him and the ministers with him, and I perceived that they were all in complete agreement. So, launching into a reply, I said, "I have considered the beliefs you just uttered, and from them I gather that you are attached to, and you cherish, an utterly physical and sensory picture of the triune God; in fact I would even call your view materialistic. The idea of three gods inevitably flows from your picture. Isn't it a sensory idea of God the Father to think of him sitting on a throne with a scepter in his hand? And to think of the Son as sitting on his own throne with a crown on his head? And to think of the Holy Spirit sitting on his own throne with a dove in his hand and then rushing all over the world following the orders he has heard? Since your depiction leads to a physical picture of God, I cannot put my faith in what you said. Ever since I was a little child I have not been able to allow any other idea of God into my mind except the idea of one God. And because I have allowed this idea and it is the only one I hold, nothing you have said has any effect on me.
"Later I came to see that the throne on which Jehovah sits, according to Scripture, means his kingdom. His scepter and his crown mean his governing and his power. Sitting at the right hand means the omnipotence God has through his human manifestation. And the things said about the Holy Spirit refer to the actions of the divine omnipresence.
"Please, my lord, give consideration to the idea of one God, and use your reason to ponder the idea appropriately. In time you will come to see clearly that it is true.
[3] "Now, all of you do indeed say there is one God, because you give the three persons one essence, as well as giving each person an individual essence; but you do not allow anyone to say that that one God is one person. You maintain that there are three persons, because you do not want to lose your idea of three gods. You give each person different characteristics from the others. Yet doesn't that divide this divine essence of yours?
"Given all that, how could you think and say that there is one God? I would understand if you had said there is one divineness; but when someone hears that 'The Father is God, the Son is God, the Holy Spirit is God, and each person is individually God,' how can that person think there is one God? It is a contradiction to which faith could never adhere.
"Therefore you cannot say 'one God' though you could have said 'the same divineness. ' For example, many people go together to make one senate, one committee, or one council. You cannot call them one person; but when each and every one of them has the same opinion, you can say that they share one point of view. Three diamonds are made of the same substance; you cannot call them one diamond, but you can say they are of one substance. Yet you can also say that the diamonds differ in value according to each one's weight, which you couldn't say if there was one diamond rather than three.
[4] "I gather, however, that you call three divine persons, each of whom is God by himself or individually, one God. You order each person in the church to speak in this way, because sound and enlightened reason across the globe recognizes that there is one God; so you would blush with shame if you did not do the same. And yet, while you are pronouncing 'one God,' even though you are thinking 'three,' somehow that sense of shame does not keep the two sets of words stuck in your throat, but instead you utter them both. "
After this exchange the bishop and his ministers left. While he was walking away, he turned back and wanted to shout, "There is one God," but he could not do it, since his thought stopped his tongue. Instead he opened his mouth wide and thundered, "There are three gods!" When the people who had been standing nearby saw this bizarre occurrence they burst out laughing and went elsewhere.
16. At this point I shall insert an account of an experience.
I saw some newcomers to the spiritual world from the natural world talking among themselves about the three Persons of the Divinity from eternity. They were in holy orders and one of them was a bishop.
They came up to me, and after we had talked for a while about the spiritual world, about which they had previously known nothing, I said: 'I heard you talking about the three Persons of the Divinity from eternity. Would you please reveal to me this great mystery in accordance with the views which you formed in the natural world from which you have just come?'
Then the bishop looked at me and said: 'I see that you are a layman, so I will reveal the views I hold about this great mystery and instruct you. My views were, and still are, that God the Father, God the Son and God the Holy Spirit sit in the midst of heaven on magnificent, high seats or thrones; God the Father on a throne of pure gold, with a sceptre in His hand; God the Son on His right hand on a throne of the finest silver, with a crown on His head; and God the Holy Spirit next to them on a throne of glistening crystal, holding a dove in His hand. Around them are three glittering rows of hanging lamps made of precious stones; and at a distance from this ring stand countless angels all worshipping and glorifying God. In addition, God the Father discusses constantly with His Son the souls who are to be justified; they decide between them and decree who on earth are worthy to be received among the angels and crowned with everlasting life. As soon as God the Holy Spirit hears the names they give, He flies through the world to them, bringing with Him the gifts of righteousness, a token of salvation for each person who is to be justified. Immediately on His arrival He breathes on them and blows away their sins, like a man with a fan who clears the smoke from a furnace, and whitewashes it. He removes too the stony hardness of their hearts and imparts the softness of flesh; and at the same time He renews their spirits or minds, brings them to a new birth, and gives them babyish faces. Finally He marks their foreheads with the sign of the cross, and calls them the Chosen and the Sons of God.' At the conclusion of this lecture the bishop said to me: 'That is how I unravelled that great mystery in the world; and because many of my clergy there applauded my speech, I am sure that you too, being a layman, will be persuaded by it.'
[2] On the conclusion of this speech by the bishop, I looked hard at him and the clergy with him, and noted that they were all fully in favour of his views. So I embarked upon a reply, and said: 'I have weighed up your profession of belief, and have inferred from it that you have formed and hold an entirely natural and sensual, I might say, material idea about the Triune God. This must inevitably lead to the idea of three Gods. Is it not thinking according to the senses to imagine God the Father seated upon a throne with a sceptre in His hand? Or about the Son on His throne with a crown on His head? Or the Holy Spirit on His with a dove in His hand, and flying throughout the world to carry out His orders? Since that is the sort of idea that emerges, I cannot accept the truth of your words. From my earliest years I have not been able to admit into my mind any idea of God except as One; and since this has been what I have admitted and is what I still hold, everything you have said makes no impression on me. In due course I saw that by the 'throne' on which the Scriptures say that Jehovah sits is meant His kingdom, by 'sceptre' and 'crown' His rule and dominion, by 'sitting at the right hand' the omnipotence of God exercised by means of His humanity; and by what is said of the Holy Spirit the workings of the Divine Omnipresence. Please take up, my lord, the idea of One God and give it reasonable consideration, and you will at length clearly grasp that this is so.
[3] 'You certainly say that God is one, and this is because you make the three Persons share one, undivided essence. Yet you do not allow anyone to say that the one God is one Person, but insist that there are three Persons, a belief necessary to preserve an idea of three Gods such as you have. You also attribute to each Person a character differing from the others'; do you not by this divide that Divine essence of yours? In these circumstances how can you say and at the same time think that God is one? I would forgive you if you said that there is one Divine. How can anyone who is told that 'the Father is God, the Son is God, and the Holy Spirit is God, and that each person by Himself is God' possibly think that God is one? Surely this is a contradiction which cannot be believed. This illustration will show that one cannot speak of one God but only a like Divinity: one cannot call a group of people, who make up a single senate, assembly or council, one man, but so long as they all individually hold the same opinion, they can be said to have one view. Nor can three diamonds of a single composition be called one diamond, only one in respect of their composition; and each diamond differs from another in value according to its weight. This would be impossible if they were one, and not three.
[4] 'However, I perceive that you call the three Divine Persons, each of whom is by Himself or singly God, one God, and have commanded every member of the church to speak in these terms, because enlightened and sound reason throughout the world acknowledges that God is one. You would therefore blush with shame, if you too did not speak in these terms. Yet all the time that you are uttering the words 'One God', although you are thinking of three, still that shame does not trap the two words in your mouth, but you say it aloud.'
After these speeches the bishop and his clergy withdrew, and as he went he turned round and wanted to shout 'There is one God'; but he could not, because his thought hampered his tongue; and then, forcing his lips apart, he gasped 'Three Gods'. The bystanders on seeing this monstrous happening burst into laughter and went away.
16. To this I will add the following Memorable Relation: I saw some who had recently come from the natural world into the spiritual world talking together about three Divine persons from eternity. They were dignitaries of the church, and one of them was a bishop.
They came up to me; and after some talk about the spiritual world, respecting which they had before known nothing, I said, "I heard you speaking of three Divine persons from eternity; I beseech you to disclose to me this great mystery according to the conception you had formed of it in the natural world from which you have lately come."
Then the bishop, looking at me, said, "I see that you are a layman, therefore I will set forth my ideas on this great mystery, and will instruct you. My conception of the matter was, and still is, that God the Father, God the Son, and God the Holy Spirit sit in the center of heaven upon magnificent and lofty seats or thrones-God the Father on a throne of pure gold, with a scepter in His hand; God the Son at His right hand on a throne of the purest silver, with a crown on His head; and God the Holy Spirit near them, on a throne of dazzling crystal, holding a dove in His hand; and that round about them in triple order are hanging lamps glittering with precious stones; while at a distance from this circle stand innumerable angels, all worshiping and singing praises; and furthermore, that God the Father is continually talking with His Son about those who are to be justified, and they together judge and determine who on earth are worthy to be received by them among the angels, and crowned with eternal life; while God the Holy Spirit, on hearing the names of such, hastens to them throughout the earth, carrying with Him gifts of righteousness as so many tokens of salvation for the justified; and the instant He approaches and breathes upon them He disperses their sins, as a ventilator drives the smoke from a furnace and makes it white. He also takes away the stony hardness of their hearts, and imparts the tenderness of flesh, and at the same time renews their spirits or minds, and regenerates them, giving them infantile faces; and finally He seals them in the forehead with the sign of the cross, and calls them 'the elect' and 'sons of God.'" Having finished this speech the bishop said, "Thus did I in the world elucidate this great mystery; and as most of our order there applauded my utterances, I am persuaded that you also, who are a layman, will assent to them."
[2] When the bishop had ceased speaking I looked at him, and also at the dignitaries with him, and I noticed that they all gave full assent to what he had said. I therefore began to reply, and said, "I have given close attention to the statement of your belief, and from it I gather that you have conceived and cherish an idea of the triune God that is wholly natural, sensual, and even material, and that there inevitably follows from it the idea of three Gods. Is it not thinking sensually of God the Father to conceive of Him as seated on a throne with a scepter in His hand; and of the Son on His throne with a crown on His head; and of the Holy Spirit on His with a dove in His hand, and as hastening over the world in accordance with what He hears? And as such an idea results from your statements, I cannot assent to them; for from my childhood I have not been able to admit into my mind any other idea than that of one God; and since I have accepted and hold no other idea, all that you have said has no weight with me. I also saw that 'the throne' on which Jehovah is said in Scripture to sit means His kingdom, the 'scepter' and 'crown,' government and dominion; the 'sitting at the right hand,' God's omnipotence through His Humanity; also that by what is attributed to the Holy Spirit the operations of the Divine omnipresence are meant. Assume, sir, if you please, the idea of one God, and rightly dwell upon that in your reasonings, and you will at length clearly apprehend that this is so.
[3] Furthermore, you admit that God is one, in that you make the essence of these three persons one and indivisible; while yet you do not allow anyone to say that this one God is one person, but he must say that there are three persons and this you do lest the idea of three Gods, such as you entertain, should be lost; also you ascribe to each person a property different from those of the others. In all this do you not divide your Divine essence? And this being so, how can you say and also think that God is one? I could excuse you if you had said that the Divine is one. How can anyone on hearing that 'The Father is God, the Son is God, and the Holy Spirit is God, and singly each person is God, ' possibly think of God as one? Is it not a contradiction, to which assent is utterly impossible? That they cannot be said to be one God, but only to have a like Divinity, may be thus illustrated. A number of men forming one senate, assembly, or council, cannot be called one man; although when each and all have the same opinion they may be said to be one in thought. Neither can three diamonds of the same substance be called one diamond; although they may be called one in substance. Moreover, each diamond would differ from the others in value according to its weight, which would not be true if they were one instead of three.
[4] But I perceive the reason why three persons, each one of whom is by Himself singly God, are called by you one God, and why you enjoin upon everyone in the church so to speak, namely, because all sound and enlightened reason in the world acknowledges God to be one, and in consequence you would be covered with shame if you too did not speak in like manner. And yet when you utter the words 'one God' while in your thoughts there are three, that shame does not prevent your giving utterance to both of these ideas."
After this conversation the bishop with his clerical companions withdrew, and as he departed he turned and tried to say, "There is one God;" but he could not say it, because this thought restrained his tongue, and with open mouth he gasped out, "Three Gods!" At this strange sight the bystanders laughed derisively and departed.
16. MEMORABILIA.
I will add here an illustrative experience.
I saw some persons, who had lately come from the natural world into the spiritual world, conversing about three Divine Persons from eternity. They were dignitaries of the Church, and one of them was a bishop. They approached me, and after some talk about the spiritual world, of which they had known nothing before, I said, "I heard you speaking about three Divine Persons from eternity. I beg you to explain this great mystery according to the ideas you acquired in the natural world from which you have just come." Then the Primate, regarding me, said: "I see that you are a layman, so I will expound for your instruction the ideas in my mind concerning this great mystery. These ideas were, and still are, that 'God the Father, God the Son, and God the Holy Ghost sit in the midst of heaven on lofty, magnificent seats or thrones. God the Father sits on a throne of pure gold, with a sceptre in His hand. God the Son sits at His right hand on a throne of pure silver, with a crown on His head, and God the Holy Ghost sits beside them on a throne of brilliant crystal, holding a dove in His hand. Round them in triple row are hanging lamps, glittering with precious stones; and some distance away from this circle stand countless angels, all worshipping and singing praises. Further, God the Father holds continuous converse with His Son concerning those who were to be justified, and together they decree and determine who on earth are worthy to be received among the angels and to be crowned with eternal life. On hearing their names, God the Holy Ghost forthwith hurries to them over the length and breadth of the earth, bearing with Him the gifts of righteousness, as so many tokens of salvation, for those who are to be justified; and as soon as He arrives and breathes upon them, He disperses their sins as a fan disperses smoke from a furnace and clears it away. He also removes the stony hardness from their hearts and imparts to them the softness of flesh. At the same time He renews their spirits or minds and regenerates them, endowing them with the countenances of little children. Finally He marks their foreheads with the sign of the cross, calling them the elect and the children of God.'"
Having finished this discourse the Primate said to me: "Thus I explained this great mystery in the world; and because most members of our Order there applauded my opinions I am persuaded that you, a layman, will also approve of them."
[2] When the Primate had said this I looked at him, and at the dignitaries who were with him, and I noticed that his words met with their full approval. So in reply I said: "I have well considered the exposition of your faith, and have gathered from it that you have conceived and still hold a merely natural, sensual and indeed material idea of the triune God, from which inevitably flows the idea of three Gods. Is it not sensual to think of God the Father seated upon a throne with a sceptre in His hand, and of the Son, seated upon His throne with a crown on His head, and of the Holy Ghost, seated upon His throne with a dove in His hand, and then running over the length and breadth of the earth to give effect to what He hears? Since such a result follows from your teaching I cannot approve of what you have said. For from my earliest years I could not admit into my mind any other idea than that of one God; and because I entertained this idea and still hold it, all that you have said has no weight with me. In due course I understood that by the throne upon which the Scripture says Jehovah sits is meant His kingdom; by the sceptre and crown, His government and dominion; by sitting at the right hand, the omnipotence of God by the agency of His Human; and by those things which are related of the Holy Ghost, the operations of the Divine omnipresence. Admit, my lord bishop, the idea of one God, give it reasonable consideration, and you will at length see clearly the truth of it.
[3] You indeed say that God is one, for you make the Essence of those three Persons one and indivisible; yet you do not allow any one to say that the one God is one Person, but three, lest the idea of three Gods which you entertain should be lost. You also ascribe to each Person a property distinct from that of another; and do you not in this way divide the Divine Essence? Since this is so, how can you say, and at the same time think, that God is one? I could excuse you if you said that the Divine is one; but when any one hears it stated that "the Father is God, the Son is God, and the Holy Ghost is God; and that each Person singly is God," how can he think that God is one? Is it not a contradiction which cannot possibly be believed? They cannot be called one God: they can be called alike Divine, as may be shown from the following illustrations. When several men form a Senate, or a Sanhedrin, or a Council, they cannot be called one God; but when they are all in complete agreement, it can be said that they are of one mind. It cannot be said of three diamonds of the same substance that they are one diamond, but that they are of one substance. Each diamond moreover differs from the others in value, according to its weight; but this would not be so if they were one, and not three.
[4] However, I perceive that you call one God three Divine Persons, each of whom by Himself and singly is God, and insist that every member of the Church should say so, because every one of sound and enlightened reason throughout the whole world acknowledges that God is one and therefore you would be ashamed to say otherwise. Yet while you are saying 'one God,' but with three in your thoughts, shame does not check the words on your lips: you give them utterance." On hearing this the bishop retired with his clerics; and as he departed he turned and tried to call out, "There is one God," but could not, for his thoughts checked his tongue. Then his lips parted and he called out, "Three Gods." At this strange sight the bystanders laughed loudly and went their way.
16. Hic adjiciam unum MEMORABILE: Vidi aliquos novos Advenas e Mundo naturali in Mundum Spiritualem, inter se loquentes de Tribus Personis Divinis ab aeterno; fuerunt Canonici, et unus ex illis Episcopus; hi ad me accesserunt, et post aliquem sermonem de Mundo Spirituali, de quo antea non quicquam sciverant, dixi, audivi vos loquentes de tribus Personis Divinis ab aeterno; et quaeso, ut magnum hoc Mysterium secundum ideas vestras, quas cepistis in Mundo naturali, e quo nuper venistis, aperiatis: et tunc Primas me intuens, dixit, video quod sis Laicus, quare ideas cogitationis meae de magno hoc Mysterio aperiam, et docebo; ideae meae fuerunt, et adhuc sunt, quod Deus Pater, Deus Filius et Deus Spiritus Sanctus, in Medio Coelo super magnificis et altis Soliis seu Thronis sedeant; Deus Pater super throno ex obryzo auro cum Sceptro in manu; Deus Filius ad dextram Ipsius super Throno ex purissimo argento cum Corona super capite; et Deus Spiritus Sanctus juxta illos super Throno ex splendido Chrystallo, tenens Columbam in manu; et quod circum circa illos in triplici ordine pensiles lampades ex lapidibus pretiosis coruscarent; et quod e longinquo ab hoc Circo starent innumerabiles Angeli, omnes adorantes et glorificantes: et insuper, quod Deus Pater cum suo Filio jugiter de Justificandis colloquatur, et quod inter se decernant et sanciant, quinam in terris digni essent, quos inter Angelos recepturi, ac vita aeterna coronaturi sint: et quod Deus Spiritus Sanctus ex auditis illis quoad nomina, illico percurrat terrarum Orbem ad illos, secum ferens dona justitiae, totidem auctoramenta salutis pro justificandis, et actutum ut advenit et afflat, dissipet peccata, sicut ventilator fumum e fornace, et hanc dealbat; et quoque aufert e cordibus durities lapidis, et infert mollities carnis, et simul innovat Spiritus seu mentes eorum, et generat e novo, ac facies infantiles illis inducit; et denique obsignat frontes eorum signo crucis, et vocat electos et filios Dei. Hoc sermone finito Primas ille ad me dixit, ita illud magnum mysterium in Mundo enodavi; et quia plerique ex nostro Ordine ibi illis meis effatis adplauserunt, persuasus sum, quod etiam tu, qui laicus es, illis fidem adjungas.
[2] Postquam illa a Primate dicta sunt, inspexi illum et simul canonicos cum illo, et animadverti, quod omnes pleno assensu faverent, quare exorsus sum respondere, et dixi; expendi tuae fidei enuntiata, et ex illis collegi, quod de Deo Triuno prorsus naturalem et sensualem, imo materialem ideam, captaveris et foveas, ex qua inevitabiliter fluit idea trium Deorum; estne sensualiter cogitare de Deo Patre, quod sedeat super Throno cum Sceptro in manu, et de Filio, quod super suo Throno cum Corona super capite, et de Spiritu Sancto, quod super suo cum Columba in manu, et quod secundum auscultata percurrat terrarum Orbem; et quia talis idea inde resultat, non possum dictis tuis adjungere fidem: ego enim ab infantia mea non potui in mentem meam aliam ideam quam UNIUS DEI admittere, et cum hanc solum admisi et retineo, cadunt apud me omnia illa quae dixisti; et tunc vidi, quod per Thronum, super quo Jehovah secundum Scripturam dicitur sedere, intelligatur Regnum, per Sceptrum et Coronam Regimen et Dominium, per sedere ad dextram Omnipotentia Dei per Humanum suum; et quod per illa, quae de Spiritu Sancto perhibentur, Operationes Divinae Omnipraesentiae: assume Domine, si placet, ideam UNIUS DEI, et illam rite volve in Ratiocinio tuo, et tandem perspicue deprehendes, quod ita sit.
[3] Vos quidem etiam dicitis, quod Deus unus sit, et hoc quia Essentiam facitis unam et quoque individuam trium illarum Personarum, atqui non permittitis ut aliquis dicat, quod unus ille Deus sit una Persona, sed quod usque sint tres, et hoc facitis, ne idea trium deorum, qualis vestra est, pereat; et quoque addicatis cuivis proprietatem separatam ab alterius, annon sic Essentiam vestram Divinam dividitis; quando ita est, quomodo dicere potestis et simul cogitare quod Unus Deus sit; ignoscerem, si dixeritis quod unum Divinum sit: quomodo quis, dum audit, quod Pater sit Deus, Filius sit Deus, Spiritus Sanctus sit Deus, et quod unaquaevis Persona singulatim sit Deus, potest cogitare quod unus Deus sit; estne contradictio, cui fides nusquam adjungi potest; quod non dici possit unus Deus sed simile Divinum, illustrari potest per haec; de pluribus hominibus, qui simul unum Senatum, Synedrium, aut Concilium conformant, non potest dici quod unus homo sint, sed dum omnibus et singulis una sententia est, potest dici quod unum sentiant: nec potest de tribus adamantibus unius substantiae dici, quod unus Adamas sint, sed quod unum quoad substantiam sint, et quoque quisque Adamas ab altero differat pretio secundum proprium pondus; sed non ita si unus sit, et non tres.
[4] Ast percipio, quod tres Divinas Personas, quarum unaquaevis per se seu singulatim Deus est, dicatis unum Deum, et injunxeritis, ut quisque in Ecclesia ita loquatur, propter causam, quia Ratio illustrata et sana in Universo terrarum Orbe agnoscit, quod Unus Deus sit, et ideo pudore suffunderemini, si non etiam vos loqueremini similiter; at usque dum unum Deum pronuntiatis, tametsi cogitatis tres, non tamen pudor ille intrahit binas illas voces in os, sed eloquimini. His dictis et auditis recessit Episcopus cum suis Canonicis, et in recedendo convertit se, et voluit exclamare, est unus Deus, sed non potuit, quia cogitatio ejus retraxit linguam ejus, et tunc diducto ore efflavit tres Deos. Adstantes, hoc portento viso riserunt cum cachinno, et abiverunt.