169# 从存在于每个人里面的三位一体明显可知，神里面有一个三位一体。每个人里面都有灵魂、身体和运作或活动；在主里面也是如此，因为正如保罗所说的，“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）；因此，主里面的三位一体是神性，而人里面的三位一体是人性。每个人都可以看出，以下神秘观念并没有理性的参与，即：有三个神性位格，但只有一位神，这神虽为一，却不是一个位格；相反，理性虽被催眠，却仍强迫嘴巴像鹦鹉一样说话。当理性沉睡时，口中的话语不就是死的声音吗？当嘴巴说出理性远离和不同意的话时，这话不是愚蠢的吗？如今，人类理性在神性三位一体方面，被捆绑得像监牢里一个戴着手铐脚镣的人；它可以比作因让圣火熄灭而被活埋的维斯塔贞女。然而，在教会之人的心智中，神性三位一体本应像一盏明灯一样闪耀，因为在其三位一体和一体性上的神，是天堂和教会的一切神圣性中的全部。但如果灵魂成为一个神，身体成为另一个神，运作或活动成为第三个神，那么这与将一个人的三个要素分成三个彼此不同的部分有什么不同？这岂不是把他切成碎片并杀害他吗？
169. 假如有人想想任何一個人的三一, 有誰不能理解聖三一是怎樣在主之中？每個人都有靈魂,身體和活動; 主也如此。正如保羅寫給歌羅西教會的信中所說:"神性一切的豐富都有形有體地住在基督裡"(歌羅西書2:9)。因此三一於主,是神性的三一; 於人,是人性的三一。有三個神性的位格, 卻又是一位上帝, 這是個神秘的概念。並且, 儘管是一位上帝, 但又並非一個位格。理性與這個神秘概念搭不上邊。當理性休眠了, 嘴中所言如同鸚鵡。理性休眠之時所出之言豈有生命？倘若嘴上講一件事, 而理性與之分歧且爭執, 所言之辭不可避免地變為愚蠢。
如今, 人們對聖三一的思想被禁錮, 如同牢犯手腳被鎖困於牢籠之中。然而, 聖三一應當如明燈閃耀在教會信徒的思想之中, 因為上帝的聖三一,以及在聖三一中的唯一性, 是天國與教會中全部神聖之根本。讓靈魂為一上帝,身體為另一上帝,活動為第三位上帝, 實際如同將一個人的三個要素各自分開, 這不雷同與肢解殺害此人？
169. We are all capable of using the trinity within each of us to picture the Trinity in the Lord. In every one of us there is a soul, a body, and our actions. It is the same in the Lord. According to Paul's letter to the Colossians, "All the fullness of divinity dwells physically in the Lord" (Colossians 2:9). Therefore there is a divine trinity in the Lord and a human one in us. It is a mysterious concept that there are three divine persons and yet there is one God, and that although there is one God, he is not one person. Surely reason has nothing in common with this idea. It puts our reason to sleep and makes our mouths speak like a parrot. When our reason is asleep, everything our mouths utter is without life. When our mouths say things that our reason diverges from and disagrees with, our statements are bound to be foolish.
Nowadays human reason has been restricted in regard to the divine Trinity like someone chained hand and foot in a prison. Our reasoning power is like a Vestal virgin buried in the ground for extinguishing the sacred fire. Yet the divine Trinity ought to shine like a lighthouse in the minds of people in the church, since God with his trinity and with the unity in his trinity is essential to all that is holy in heaven and in the church. Making the soul one God, the body another, and the actions a third would be exactly like turning the three essential components in us into three separate entities. Does this not amount to mutilating and killing us?
169. Can anyone fail to see how the Trinity is in the Lord, if he considers the trinity in any human being? Every person has a soul, a body and activity; likewise the Lord, 'for in the Lord all the fulness of the Godhead dwells bodily,' as Paul said (Colossians 2:9). Therefore the Trinity in the Lord is Divine, that in men human. Is there anyone who does not see that reason plays no part in this mystic belief that there are three Divine persons, yet only one God; and that this God, for all that He is one, is still not one person? When the reason is asleep, it can still force the mouth to speak like a parrot. When the reason is asleep, can the speech which comes from the mouth be anything but lifeless? If the mouth says one thing and the reason goes a different way and disagrees, speech must inevitably be foolish. As far as the Divine Trinity is concerned, human reason to-day is fettered, as completely as a prisoner shackled hand and foot. It can also be compared to a Vestal Virgin 1 buried alive for having let the sacred fire go out. Yet the Divine Trinity ought to shine like a lantern in the minds of the people who make up the church, since God in His Trinity and in the oneness of the Trinity is the ultimate of all holiness in heaven and the church. To make one God out of the soul, another out of the body and a third out of the activity is no different from making three separate parts out of those three essentials of a single person; and this is dismembering and killing him.
Footnotes:
1. The Vestals were Roman priestesses, whose duty was to maintain a sacred fire.
169. From the trinity in every man, then, who can fail to perceive the trinity in the Lord? In every man there is soul, body, and operation; so also in the Lord, "for in the Lord dwells all the fullness of Divinity bodily," according to Paul (Colossians 2:9); therefore in the Lord the trinity is Divine, but in man it is human. In this mystical notion that there are three Divine persons and yet one God, and that this God, although one, is nevertheless not one person, everyone can see that reason has no part, but has been lulled to sleep, and still it compels the mouth to speak like a parrot. And when reason is put to sleep what is speech from the mouth but dead speech? When the mouth utters that which reason turns away from and dissents from, is not speech foolish? At this day human reason, in respect to the Divine trinity, is bound like a man in prison, manacled and fettered; and it may be compared to a vestal virgin buried alive for permitting the sacred fire to die out; and yet in the minds of men of the church the Divine trinity ought to shine like a lamp, since God in His trinity and in the unity thereof is the All in all the sanctities of heaven and the church. But if the soul is made one God, and the body another, and the operation a third, how does this differ from making three parts, each distinct from the other, out of these three essentials of one man? And what is that but cutting him in pieces and slaying him?
169. It is evident then from the trinity which exists in every man that there is a Trinity in God. In every man there is a soul, body and operation; so also in the Lord, "For in Him dwelleth all the fullness of the Godhead bodily," as Paul says in Colossians 2:9; thus the Trinity in the Lord is Divine, while in a man it is human. Every one may see that reason has no part in this mystic dogma that there are three Divine Persons, and yet but one God, and that this God, although He is one, is still not one Person. It is reason lulled to sleep which compels the mouth to speak as a parrot; for when reason sleeps what are words but lifeless sounds? When the mouth speaks, from which reason has departed and withholds assent, what then is speech but folly? At the present day human reason with respect to the Divine Trinity is fettered, like one in prison bound hand and foot; and may also be compared to a vestal virgin buried alive for allowing the sacred fire to go out. Yet the Divine Trinity ought to shine like a lamp in the minds of the men of the Church, since God in His Trinity and in its Unity is the All in all the sanctities of heaven and the Church. For what is the difference between making one God of the soul, another of the body, and a third of the operation, and making three parts, distinct from one another, out of these three essentials in one man? This would be to cut him in pieces and destroy him.
169. Quis itaque non potest percipere Trinitatem in Domino, ex Trinitate in unoquovis homine; in unoquovis homine est anima, corpus et operatio, similiter in Domino, in Domino enim habitat omnis plenitudo Divinitatis 1 corporaliter, secundum Paulum, ad Colossenses 2:9, quare Trinitas in Domino est Divina, in homine autem humana. Quis non videt, quod in hoc mystico, quod tres Personae Divinae sint, et tamen unus Deus et quod hic Deus, licet unus est, usque non sit una Persona, Ratio non aliquam partem habeat, sed quod insopita usque adigat os loqui sicut 2 psittacus; quando Ratio insopita est, quid tunc loquela oris nisi inanimata; dum os eloquitur, a quo Ratio abit in diversum et dissentit, quid tunc loquela nisi fatua. Hodie est Ratio humana quoad Divinam Trinitatem vincta, sicut vinctus manicis et pedicis in carcere, et potest comparari virgini Vestae infossae terrae, quia sacrum ignem exstinxit; cum tamen Divina Trinitas in mentibus hominum Ecclesiae sicut lampas lucere debet, quoniam Deus in Trinitate sua et in hujus unitate est omne in omnibus sanctitatibus Coeli et Ecclesiae. Quid enim foret ex Anima facere unum Deum, ex Corpore alterum, et ex Operatione tertium, aliter quam ex tribus illis Essentialibus unius hominis facere tres partes in se distinctas, et quid hoc nisi eum truncare et occidere.
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