----中文待译----
852. Having his Father's name written in their foreheads. That this signifies these truths, according to the acknowledgment of His Divine from love, is evident from the signification of His Father's name, as denoting the Lord's Divine, of which we shall speak presently; and from the signification of being written in their foreheads as denoting a full acknowledgment.
The reason why the Father's name written in their foreheads denotes the full acknowledgment of the Lord's Divine is, that the Lord turns all who acknowledge His Divine to Himself, and looks at them in their foreheads, and they on the other hand look at the Lord with their eyes; and this because the forehead signifies love, and the eye the understanding of truth. Hence by their being looked at by the Lord in their foreheads, is signified that the Lord beholds them from the good of love; and by their looking at the Lord, on their part, with the eyes, is signified that they [look to the Lord] from truths from that good, consequently from the understanding of truth. That all those who are in the heavens are turned to the Lord, and with the face look unto Him as the Sun, may be seen above (n. 648) and in the work concerning Heaven and Hell 17, 123, 142, 272). Also that the Lord looks at the angels in the forehead, and that the angels on the other hand see the Lord with the eyes, because the forehead corresponds to the good of love, and the eyes correspond to the understanding of truth, see the same work (n. 145, 251). And that the forehead corresponds to the good of love (see also above, n. 427).
[2] He who does not know the nature of the Word in the literal sense, may suppose that where mention is made of God and the Lamb, and, in the present case, of the Lamb and the Father, two are meant; when, nevertheless, the Lord alone is meant by both. The same is meant in the Word of the Old Testament; where mention is made of Jehovah, the Lord Jehovih, Jehovah Zebaoth, Lord, Jehovah God, God in the plural and the singular, the God of Israel, the Holy one of Israel, the King of Israel, Creator, Saviour, Redeemer, Schaddai, Rock, and so on, a similar opinion may be entertained; when, nevertheless, by all these names are not meant several, but one; for the Lord is thus variously named according to His Divine attributes.
The case is the same with the Word of the New Testament, where Father, Son, and Holy Spirit are mentioned as three, when yet by these three names one is meant; for by the Father is meant the Lord as to the Divine itself, which was His soul from the Father; by the Son is meant the Divine Human; and by the Holy Spirit, the proceeding Divine. Thus the three are one; similarly here by the Lamb and the Father one, and not two, is meant.
[3] That the Lord, when He spoke of the Father, meant the Divine in Himself, and thus Himself, is evident from many passages in the Word of both Testaments. But here I will only adduce some from the Word of the Evangelists, from which it can be seen, that the Lord by the Father meant the Divine in Himself, which was in Him as the soul is in the body; and that when He named the Father and Himself as two, He meant Himself by both. For the soul and body are one, the soul belonging to its own body, and the body to its own soul. Thus the Divine, which is called the Father, was the very Divine of the Lord, from which His Human existed, and from which it became Divine, is quite clear from His conception from the Divine itself; as in Matthew:
"The angel of the Lord appeared" to Joseph "in a dream, saying, Fear not to take unto thee Mary thy spouse, for that which is begotten in her is of the Holy Spirit; and Joseph knew her not, until she brought forth her first-born Son" (1:20, 25).
And in Luke:
The angel said unto Mary, "Behold, thou shalt conceive in thy womb, and bring forth a Son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Most High. But Mary said unto the angel, How shall this come to pass, seeing I know not a man? And the angel answered and said, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee; therefore that Holy Thing which shall be born of thee shall be called the Son of God" (1:31, 34, 35).
From this it is clear that the Lord from conception is Jehovah God; and to be Jehovah God from conception is to be so as to life itself, which is called the soul from the Father, from which the body possesses life. From this also it is quite clear, that the Lord's Human is what is called the Son of God, for it is said "the Holy Thing" which shall be born of thee, shall be called the Son of God.
[4] That it is the Lord's Human which is called the Son of God, is further evident from the Word of both the Old and New Testaments in various passages. But upon this subject, God willing, more shall be said specifically elsewhere. Only the following passages will be quoted here that testify that the Lord, by the Father, meant the Divine in Himself, consequently Himself.
In John:
"In the beginning was the Word, and the Word was with God, and God was the Word; all things were made through him, and without him was not any thing made that was made. And the Word was made flesh and dwelt among us, and we beheld his glory as the glory of the Only-Begotten of the Father, full of grace and truth" (1:1, 2, 14).
That by the Word is meant the Lord as to the Divine Human is clear; for it is said that "the Word was made flesh, and we beheld His glory, as the glory of the Only-Begotten of the Father." That the Lord is God also as to the Human, or that the Lord's Human is also Divine, is also clear; for it is said, "the Word was with God, and God was the Word," and this Word was made flesh.
[5] By the Word is meant the Lord as to the Divine truth.
In the same:
"My Father worketh hitherto, therefore also I work; but the Jews sought to kill him, because he said that God was his own Father, making himself equal with God. But Jesus answered, and said, The Son can do nothing of himself, but what he seeth the Father doing; for what things soever he doeth, these also doeth the Son likewise. As the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will. He that honoureth not the Son, honoureth not the Father which sent him. Verily, I say unto you, The hour is coming, when the dead shall hear the voice of the Son of God; and they that hear shall live. For as the Father hath life in himself, so hath he given to the Son to have life in himself" (John 5:17-28).
[6] That by the Father is here meant the Divine in the Lord, which was His life, just as the soul of the father is the life in every man; and that by the Son is meant the Human, which had life from the very Divine itself which was in Him, and thence also was made Divine; consequently that the Father and the Son are one, is plain from the Lord's words in the above passages - that the Son doeth the same things as the Father; that the Son raiseth the dead and quickens them as the Father; that the Son has life in Himself as the Father; and that they shall live who hear the voice of the Son. From these things it is quite clear that the Father and the Son are one as soul and body. Moreover, the same is evident from the Jews seeking to kill Him, because He said that God was His own Father, making Himself equal with God.
[7] In the same:
"All that the Father giveth me shall come unto me; every one who hath heard and learned of the Father, cometh unto me. Not that any one hath seen the Father, save he who is with the Father; he seeth the Father. I am the living bread, which came down from heaven; even as the Father who hath sent me liveth, I also live by the Father" (6:37, and following verses).
The Lord there says of His Human, that it came down from heaven, and that every one has life through Him, because the Father and He are one; and that the life of the Father is in Him, as the soul is from the father in the son.
In the same:
"I give eternal life" to my sheep, "and they shall never perish, neither shall any pluck them out of my Father's hand. I and the Father are one." The Jews were enraged because he made himself God. "And he said, Say ye of him whom the Father hath sanctified, and sent into the world, Thou blasphemest, because I said, I am the Son of God? If I do not the works of my Father, believe me not; but if I do, believe the works, that ye may know and believe that the Father is in me, and I in the Father" (10:28-38).
Here the Lord speaks of the Father as of another, saying, "No one shall pluck the sheep out of my Father's hand"; also, "if I do not the works of my Father, believe me not, but if I do, believe the works"; and yet, lest they should believe that the Father and He were two, He saith, "the Father and I are one"; and lest they should believe that they were one only by love, He adds, "that ye may know and believe that the Father is in me, and I in the Father." It is therefore evident that the Lord by the Father meant Himself, or the Divine in Himself from conception; and that by the Son, whom the Father sent, He meant His Human. For this was sent into the world by being conceived of God the Father and born of a virgin.
[8] In the same:
"Jesus cried and said, he who believeth in me, believeth not in me, but in him that sent me; and he that seeth me, seeth him that sent me. I am come a light into the world, that whosoever believeth on me, should not abide in the darkness" (12:44-46).
That the Lord by the Father meant Himself, and by the Son His Divine Human, whom the Father sent, is also clear from these words; for He says, "He who seeth me, seeth him that sent me," also "He that believeth in me, believeth not in me, but in him that sent me"; and yet He says that they are to believe in Him (verse 36, and elsewhere).
[9] In the same:
"Jesus, knowing that the Father had given all things into his hand, and that he came forth from God, and returned to God, said, He who receiveth me, receiveth him that sent me" (13:3, 20).
Because the Father and He were one, and the Human of the Lord was Divine from the Divine in Him, therefore all things of the Father were His; which is meant by the Father giving all things into His hands; and because they were one, He says, "He that receiveth me, receiveth him that sent me." By going out from the Father and returning to the Father, is meant to be conceived and thereby exist from Him, and to be united to Him, as the soul to the body.
[10] In the same:
"I am the way, the truth, and the life; no man cometh to the Father but by me. If ye had known me, ye would have known my Father also; and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father. Jesus saith unto him, have I been so long time with you, and dost thou not know 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" (14:6-11).
Here it is plainly said that the Father and He are one, and that the union is like that of soul and body; consequently that it is such a union that he who seeth Him seeth the Father. This union is further confirmed in that chapter. And because such was the union, and no one can come to man's soul, but only to the man himself, therefore the Lord says, that
They should approach him, and ask the Father in his name, and that he would give to them (John 16:23, 24).
[11] This union is also meant by
His going forth from the Father and coming into the world; and again leaving the world, and going to the Father (John 16:5, 10, 16, 17, 28).
Because the Father and He were one, therefore He also says:
"All things whatsoever the Father hath are mine," and that therefore the Paraclete, which is the Holy Spirit, shall receive from the Lord what he should speak (John 16:13-15).
In another place:
Father, thou hast given me power over all flesh, that to every one whom thou hast given me, I might give eternal life. "This is life eternal, that they may know thee, the only true God, and Jesus Christ whom thou hast sent. All things that are mine are thine, and all things that are thine are mine" (John 17:2, 3, 10).
Here also it is openly declared, that all things belonging to the Father are His, as all things of the soul are man's; for man and the soul are one, as the life and the subject of life. That the Lord is God also as to the Human, is clear from these words of the Lord, "That they may know thee, the only God, and Jesus Christ whom thou hast sent."
[12] Because the Father and the Son of God are one, therefore the Lord says:
That when he cometh to judgment, "He will come in the glory of his Father" (Mark 8:38; Luke 9:26); and "in His own glory" (Matthew 25:31) and that "He hath all power in the heavens and on earth" (Matthew 28:18).
That by the Son of God is meant the Lord's Divine Human, is also evident in other passages in the Word of the New Testament; and also in the Old Testament.
As in Isaiah:
"Unto us a Child is born, unto us a Son is given, and the government shall be upon his shoulder, and his name shall be called Wonderful, Counsellor, God, Hero, the Father of Eternity, the Prince of Peace" (9:6).
And in the same prophet:
"A virgin shall conceive and bring forth a Son, and his name shall be called God with us" (7:14).
That by the child born, and the son given, is here meant the Lord as to the Divine Human, is clear; and that the Lord as to it, also, is God. Thus that His Human is Divine, is manifestly declared; for it is said that "His name shall be called God," "God with us," "The Father of Eternity."
Besides these passages, many others might also be quoted to prove that the Lord, by the Father, in the Word, meant His own Divine, which was the life or soul of His Human, and not another separate from Himself. Nor could He mean another. Hence the Divine and the Human in the Lord - according to the doctrine of the Christian world - are not two but one Person, altogether as soul and body; as is expressed in clear terms in the Athanasian Creed. And because God and Man in the Lord are not two but one person, and united like soul and body, it follows that the Divine, which the Lord had from conception, was what He called Father; and the Divine Human was that which He called Son; consequently that each was Himself.
From these things it is evident, that by the name of the Father written in their forehead, is meant the Lord as to His Divine.
852. Having the name of His Father written on their foreheads, signifies such truths according to the acknowledgment of His Divine from love. This is evident from the signification of "the name of His Father," as being the Divine of the Lord (of which presently), also from the signification of "written on the foreheads," as being full acknowledgment. "The name of the Father written on the forehead" means the full acknowledgment of the Divine of the Lord, because the Lord turns towards Himself all who acknowledge His Divine, and looks at them in the forehead, while they on the other hand look at the Lord with the eyes; and this for the reason that the "forehead" signifies love, and the "eye" the understanding of truth; therefore to be looked at by the Lord in the forehead signifies to be looked at by the Lord from the good of love; and on the other hand their looking at the Lord with the eyes signifies to look from truths from that good, consequently from the understanding of truth. (That all who are in the heavens are turned to the Lord, and look with the face towards Him as a Sun, see above, n. 646; and in the work on Heaven and Hell 17, 123, 142, 272; also that the Lord sees angels in the forehead, and on the other hand angels see the Lord with the eyes, because the forehead corresponds to the good of love, and the eyes correspond to the understanding of truth, see in the work on Heaven and Hell 145, 251; and that the forehead corresponds to the good of love see above, n. 427.)
[2] One who does not know what the Word is in the sense of the letter might think that when "God and the Lamb" are mentioned, and here "the Lamb and the Father," two are meant, and yet the Lord alone is meant by the two. It is the same in the Word of the Old Testament, where mention is made of "Jehovah," "the Lord Jehovih," "Jehovah of Hosts," "Lord," "Jehovah God," "God" in the plural and in the singular, "the God of Israel," "the Holy one of Israel," "the King of Israel," "Creator," "Savior," "Redeemer," "Shaddai," "Rock," and so on; and yet by all these names only one is meant, and not many; for the Lord is named variously according to His Divine attributes. So again, in the Word of the New Testament, where "Father," "Son," and "Holy Spirit," are mentioned as three; and yet by these three names one only is meant; for "Father" means the Lord as to the Divine Itself which He had as the soul from the Father; "the Son" means the Divine Human; and "the Holy Spirit" the Divine proceeding; thus the three are one, the same as "the Lamb" and "the Father" are here.
[3] That when the Lord mentioned the Father He meant the Divine in Himself, and thus Himself, can be seen from many passages in the Word of both Testaments; but I will here quote a few from the Word of the Gospels, from which it can be seen that by "the Father" the Lord meant the Divine in Himself, which was in Him as the soul is in the body; and that when He mentioned the Father and Himself as two He meant Himself by both, for the soul and the body are one, the soul belonging to its body, and the body to its soul. That the Divine which is called "the Father" was the Divine Itself of the Lord from which His Human existed, and from which it was made Divine, is clearly evident from His conception from the Divine Itself. In Matthew:
The angel of the Lord appeared to Joseph in a dream, saying, Fear not to take unto thee Mary thy bride, for that which is begotten in her is of the Holy Spirit. And Joseph knew her not until she had brought forth her firstborn Son (Matthew 1:20, 25).
And in Luke:
The angel said to Mary, Behold, thou shalt conceive in the womb and bring forth a Son, and shalt call His name Jesus. He shall be great, and shall be called the Son of the Most High. But Mary said unto the angel, How shall this be, since I know not a man? And the angel answered and said, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee; therefore that Holy Thing that shall be born of thee shall be called the Son of God (Luke 1:31, 32, 34, 35).
From this it is evident that the Lord from conception is Jehovah God; and to be Jehovah God from conception is to be so as to the life itself, which is called the soul from the Father, from which the body has life. From this it is clearly evident that it is the Lord's Human that is called the Son of God, for it is said "the Holy Thing that shall be born of thee shall be called the Son of God."
[4] That it is the Lord's Human that is called "the Son of God" can be seen further from the Word of both the Old and New Testaments in many passages. But this subject, God willing, shall be particularly discussed elsewhere; here only such passages will be quoted as testify that by "the Father" the Lord meant the Divine in Himself, thus Himself, as follows. In John:
In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by Him, and without Him was not anything made that was made. And the Word became flesh and dwelt among us, and we saw His glory, the glory as of the only-begotten of the Father, full of grace and truth (John 1:1, 2, 14).
Evidently "the Word" means the Lord as to the Divine Human, for it is said that "the Word became flesh, and we saw His glory, the glory as of the only-begotten of the Father." It is also evident that the Lord is God even as to the Human, that is, that the Lord's Human is also Divine, for it is said, "the Word was with God, and God was the Word;" and this Word became flesh. "The Word" means the Lord as to Divine truth.
[5] In the same:
My Father worketh even until now, therefore also I work. But the Jews sought to kill Him, because He said that God was His own Father, making Himself equal with God. But Jesus answered and said, The Son can do nothing of Himself except what He seeth the Father doing; for whatever things He doeth these also the Son doeth in like manner. As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will. He that honoreth not the Son honoreth not the Father which sent Him. Verily, verily, I say unto you that the hour is coming when the dead shall hear the voice of the Son of God; and they that hear shall live. As the Father hath life in Himself so also gave He to the Son to have life in Himself (John 5:17-27).
That "the Father" means here the Divine in the Lord, which was His life, as the soul of the father is in every man, and that "the Son" means the Human, which lived from the Divine Itself which was in Him, and thus became Divine, consequently that Father and Son are one, is evident from these words of the Lord, namely, that "the Son doeth like things as the Father," that the Son like the Father "raiseth up the dead and quickeneth them," that the Son like the Father "hath life in Himself," and that "they that hear the voice of the Son shall live;" from all which it is clearly evident that the Father and the Son are one as soul and body are; as well as from the fact that "the Jews sought to kill Him because He said that God was His own Father, making Himself equal with God."
[6] In the same:
All that which the Father giveth to Me shall come unto Me. Everyone that hath heard from the Father and hath learned, cometh unto Me. Not that anyone hath seen the Father save He who is with the Father, He seeth the Father. I am the living bread which came down out of heaven. As the living Father hath sent Me I also live by the Father (John 6:37, seq .).
Here the Lord says of His Human that it came down out of heaven, and that everyone has life through Him, because the Father and He are one; and that the life of the Father is in Him, as the soul from a father is in the son.
[7] In the same:
To my sheep I give eternal life, and they shall never perish, neither shall anyone pluck them out of My Father's hand. I and the Father are one. And the Jews were indignant that He made Himself God. He said, Say ye of Him whom the Father hath sanctified and sent into the world, Thou blasphemest, because I said I am the Son of God? If I do not the works of My Father believe Me not; but if I do, believe the works, that ye may know and believe that the Father is in Me and I in the Father (John 10:28-38).
Here the Lord speaks of the Father as of another, saying, "No one shall pluck the sheep out of my Father's hand," also, "If I do not the works of My Father believe Me not, but if I do, believe the works;" and yet that they might not believe that the Father and He were two He saith, "The Father and I are one;" and that they might not believe that they were one merely by love, He adds, "that ye may know and believe that the Father is in Me and I in the Father." From this it is clear that by "the Father" the Lord meant Himself, or the Divine in Himself from conception; and that by "the Son whom the Father sent" He meant His Human, for this was sent into the world by being conceived of God the Father and born of a virgin.
[8] In the same:
Jesus cried out and said, He that believeth in Me believeth not in Me but in Him that sent Me, and He that seeth Me seeth Him that sent Me. I am come a light into the world, that whosoever believeth in Me may not abide in darkness (John 12:44-46).
From this also it is clear that by "the Father" the Lord meant Himself, and by "the Son whom the Father sent" His Divine Human, for He says, "He that seeth Me seeth Him that sent Me," also "he that believeth in Me believeth not in Me but in Him that sent Me;" and yet He says that they are to believe in Him (verse John 12:34, and elsewhere (John 12:36), (John 12:44-46)).
[9] In the same:
Jesus, knowing that the Father had given all things into His hands, and that He came forth from God and returned to God, said, He that receiveth Me receiveth Him that sent Me (John 13:3, 20).
As the Father and He were one, and the Lord's Human was Divine from the Divine in Himself, therefore all things of the Father were His, which is meant by "the Father had given all things into His hands;" and because they were one He says, "He that receiveth Me receiveth Him that sent Me;" "Coming forth from the Father and returning to the Father" means to be conceived and thus to exist from Him, and to be united to Him like the soul to the body.
[10] In the same:
I am the way, the truth, and the life; no one cometh to the Father but through Me. If ye have known Me ye have known My Father also; and henceforth ye have known Him and have seen Him. Philip saith unto Him, Lord, show us the Father. Jesus saith unto him, Have I been so long time with you and thou dost not know Me, Philip? He that seeth Me seeth 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, He doeth the works. Believe Me, that I am in the Father and the Father in Me (John 14:6-11).
Here it is plainly declared that the Father and He are one, and that the union is like the union of soul and body; thus that it is such a union that he who seeth Him seeth the Father. This union is further confirmed in this chapter. And as the union was such, and as no one can approach the soul of man but only the man himself, the Lord says:
That they should go to Him and should ask the Father in His name, and that He would give to them (John 16:23, 24).
[11] This union is also meant by:
He went forth from the Father and came into the world, and again He leaves the world and goeth to the Father (John 16:5, 10, 16, 17, 28.)
As the Father and He were one He also says:
All things whatsoever the Father hath are Mine, and therefore the Paraclete, which is the Holy Spirit, was to receive from the Lord what He should speak (John 16:13-15).
And elsewhere:
Father, Thou hast given Me authority over all flesh, that to everyone whom Thou hast given Me I may give eternal life. This is life eternal, that they may know Thee the only God, and Jesus Christ whom Thou hast sent. All Mine are Thine, and Thine are Mine (John 17:2, 3, 10).
Here, too, it is plainly declared that all things of the Father are the Lord's, as all things of the soul are man's; for man and the soul are one, as life and the subject of life are one. That even as to the Human the Lord is God is evident from these words of the Lord, "that they may know Thee the only God, and Jesus Christ whom Thou hast sent."
[12] As "the Father" and "the Son of God" are one, the Lord says that:
When He cometh to judgment He will come in the glory of His Father (Mark 8:38; Luke 9:26);
And in His own glory (Matthew 25:31);
And that He hath all authority in the heavens and on the earth (Matthew 28:18).
[13] That "the Son of God" means the Lord's Divine Human is also made manifest in other passages in the Word; also in passages in the Old Testament. As in Isaiah:
Unto us a Child is born, unto us a Son is given, upon whose shoulder is the government; and His name shall be called Wonderful, Counselor, God, Mighty, the Father of Eternity, Prince of Peace (Isaiah 9:6).
And in the same:
A virgin shall conceive and shall bear a Son, and His name shall be called God-with-us (Isaiah 7:14).
Evidently "a Child born" and "a Son given" here mean the Lord as to the Divine Human. And that the Lord is God also as to it, thus that His Human is Divine, is clearly said, for it is said that "His name shall be called God," "God-with-us," "the Father of Eternity."
[14] Many other passages besides these might be quoted to prove, that by "the Father" in the Word the Lord meant His Divine which was the life or soul of His Human, and not another separate from Himself. Nor indeed could He have meant any other. Thus the Divine and the Human in the Lord, according to the doctrine of the Christian world, are not two but one person, altogether like soul and body; as is declared in clear terms in the Athanasian Creed. And as God and Man in the Lord are not two but one Person, and thus are united like soul and body, it follows that the Divine which the Lord had from conception was what He called "the Father," and the Divine Human was what He called "the Son;" consequently that they were both Himself. From these things it can now be seen that "the name of the Father written on their foreheads" means the Lord as to His Divine.
852. "Habentes nomen Patris Ipsius scriptum in frontibus suis." Quod significet illa secundum agnitionem Divini Ipsius ex amore, constat ex significatione "nominis Patris Ipsius", quod sit Divinum Domini (de qua sequitur); et ex significatione "scripti in frontibus", quod sit plenaria agnitio; quod "nomen Patris scriptum in frontibus" sit plenaria agnitio Divini Domini, est quia Dominus omnes qui agnoscunt Divinum Ipsius convertit ad se, et aspicit illos in fronte, et illi vicissim aspiciunt Dominum oculis; et hoc ex causa, quia "frons" significat amorem, et "oculus" intellectum veri; inde per quod a Domino spectentur in frontibus, significatur quod a Domino aspiciantur ex bono amoris; et per quod illi vicissim aspiciant Dominum oculis, significatur quod ex veris ex illo bono, proinde ex intellectu veri. (Quod omnes qui in caelis sunt, conversi sint ad Dominum, ac facie spectent ad Ipsum ut Solem, videatur supra, n. 1
646, ac in opere De Caelo et Inferno 17, 123, 142, 272: tum quod Dominus videat angelos in fronte, et quod angeli vicissim videant Dominum per oculos, ex causa quia frons correspondet bono amoris, et oculi correspondent intellectui veri, etiam in opere De Caelo et Inferno 145, 251: et quod frons correspondeat bono amoris, supra, n. 427.)
[2] Qui non scit quale est Verbum in sensu litterae, opinari potest quod ubi "Deus" et "Agnus" dicitur, et hic ubi "Agnus" et "Pater", 2
sint duo qui intelliguntur, cum tamen solus Dominus per utrumque intelligitur; similiter ut in Verbo Veteris Testamenti, ubi dicitur "Jehovah", "Dominus Jehovih", "Jehovah Zebaoth", "Dominus", "Jehovah Deus", "Deus" in plurali et singulari, "Deus Israelis", "Sanctus Israelis", "Rex Israelis", "Creator", "Salvator", "Redemptor", "Schaddai", "Petra", et sic porro; cum tamen per omnia illa nomina non intelliguntur plures, sed intelligitur unus; Dominus enim secundum Divina sua attributa ita varie nominatur. Simile est cum Verbo Novi Testamenti, ubi " Pater", "Filius", "Spiritus Sanctus", ut tres nominantur, cum tamen per tria nomina illa intelligitur unus; per "Patrem" enim intelligitur Dominus quoad Ipsum Divinum, quod Ipsi fuit anima ex Patre; per "Filium" intelligitur Divinum Humanum, et per "Spiritum Sanctum" intelligitur Divinum procedens; ita tres sunt unus; similiter hic per "Agnum" et "Patrem."
[3] Quod Dominus, ubi dixit "Patrem", intellexerit Divinum in se, ita se Ipsum, constare potest ex multis locis in Verbo utriusque Testamenti; sed hic solum velim adducere aliqua ex Verbo Evangelistarum, ex quibus videri potest quod Dominus per "Patrem" intellexerit Divinum in se Ipso, quod Divinum fuit Ipsi sicut anima in corpore, et quod dum Patrem et se Ipsum nominavit sicut duos, se Ipsum per utrumque intellexerit; nam anima et corpus unum sunt; anima enim est sui corporis, et corpus est suae animae. Quod Divinum, quod "Pater" vocatur, fuerit Ipsum Divinum Domini, ex quo Humanum Ipsius exstitit, et ex quo illud Divinum factum est, constat manifeste a conceptione Ipsius ex ipso Divino, apud Matthaeum,
"Angelus Domini in somnio apparuit" Josepho, "dicens, ...Ne timeas accipere Mariam sponsam tuam, nam quod in ea natum, ex Spiritu Sancto est;".... et Joseph "non cognovit eam, usque dum peperit Filium suum Primogenitum" (1:20, 25);
et apud Lucam,
Dixit Angelus Mariae, "Ecce concipies in utero, et paries Filium, et vocabis nomen Ipsius Jesum. Hic erit magnus, et Filius Altissimi vocabitur. .... Sed Maria dixit ad Angelum, Quomodo fiet hoc, quoniam virum non cognosco? Respondit..Angelus, et dixit, Spiritus Sanctus veniet super te, et virtus Altissimi obumbrabit te; unde quod nascetur ex te Sanctum, vocabitur Filius Dei" (1:31, [32,] 34, 35):
ex quo patet quod Dominus ex conceptione sit Jehovah Deus; et ex conceptione esse Jehovah Deus, est quoad ipsam vitam, quae vocatur anima ex Patre, ex qua corpori est vita; ex eo etiam manifeste constat, quod Humanum Domini sit quod vocatur "Filius Dei", nam dicitur quod "Sanctum, quod nascetur ex te, vocabitur Filius Dei."
[4] Quod Humanum Domini sit quod vocatur Filius Dei, ulterius constare potest ex Verbo Veteris Testamenti, et quoque ex Verbo Novi pluribus in locis; sed de hac re, volente Deo, alibi in specie: hic solum adducentur loca, quae testantur quod Dominus per "Patrem" intellexerit Divinum in se, ita se Ipsum; quae sunt sequentia:
Apud Johannem,
"In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum;.... omnia per Ipsum facta sunt, et sine Illo factum est nihil quod factum est. .... Et Verbum Caro factum est, et habitavit in nobis, et vidimus gloriam Ipsius sicut gloriam Unigeniti a Patre, plenus gratia et veritate" (1:1, 2, 14):
quod per "Verbum" intelligatur Dominus quoad Divinum Humanum, patet; nam dicitur quod "Verbum Caro factum sit, et vidimus gloriam Ipsius sicut gloriam Unigeniti a Patre": quod Dominus sit Deus etiam quoad Humanum, seu quod Humanum Domini etiam sit Divinum, etiam patet; nam dicitur, "Verbum erat apud Deum, et Deus erat Verbum", et hoc Verbum Caro factum est: per "Verbum" intelligitur Dominus quoad Divinum Verum.
[5] Apud eundem,
"Pater meus usque nunc operatur, ideo etiam Ego operor: sed...Judaei quaerebant Ipsum interficere, ...quod Patrem proprium dixisset Deum, parem Se Ipsum faciens Deo: sed respondit Jesus, et dixit.., Non potest Filius facere a Se Ipso quicquam, nisi quod viderit Patrem facientem; quae namque Ille facit, haec etiam Filius similiter facit:.... quemadmodum Pater suscitat mortuos, et vivificat, ita etiam Filius quos vult vivificat:.... qui non honorat Filium, non honorat Patrem qui misit Ipsum: amen. .dico vobis, quod veniet hora..., quando mortui audient vocem Filii Dei, et qui audient, vivent: quemamodum..Pater habet vitam in Se Ipso, ita etiam dedit Filio vitam habere in Se Ipso" (5:17-27 3
):
quod per "Patrem" hic intelligatur Divinum in Domino, quod fuit Ipsius vita, sicut est anima patris in omni homine, et quod per "Filium" intelligatur Humanum, quod ex ipso Divino in Ipso vixit, et inde quoque Divinum factum est, consequenter quod Pater et Filius unum sint, constat ex Domini verbis ibi, quod nempe "Filius similia faciat quae Pater"; quod "Filius suscitet mortuos et vivificet sicut Pater"; quod "Filius habeat vitam in Se Ipso sicut Pater"; et quod "victuri sint qui audient vocem Filii"; ex his manifeste patet quod Pater et Filius unum sint sicut anima et corpus: et quod quia Patrem proprium dixit Deum, et parem Se Deo fecit, Judaei Ipsum interficere quaererent.
[6] Apud eundem,
"Omne quod dat Mihi Pater, ad Me veniet;.... omnis..qui audivit a Patre, et didicit, venit ad Me; non quod Patrem viderit quis, nisi qui est apud Patrem, Hic videt Patrem. .... Ego sum panis vivus, qui e caelo descendit:.... quemadmodum misit Me vivens Pater, Ego etiam vivo per Patrem" (6:37, seq.):
loquitur ibi Dominus de Humano suo, quod descenderit e caelo, et quod cuivis vita sit per Ipsum, ex causa quia Pater et Ipse unum sunt, et quod vita Patris sit in Ipso sicut Anima ex Patre in Filio.
[7] Apud eundem,
"Ego vitam aeternam do" ovibus meis, "et non peribunt in saeculum, nec rapiet quis eas.... e manu Patris mei; Ego et Pater unum sumus." Judaei indignati, quod Se Ipsum faceret Deum. Dixit, "Quem Pater sanctificavit et misit in mundum, vosne dicitis, Blasphemas? quia dixi, Filius Dei sum. Si non facio opera Patris mei, ne credite Mihi: si vero facio, .... operibus credite, ut cognoscatis et credatis, quod Pater in Me et Ego in Patre" (10:28-38):
hic loquitur Dominus de Patre sicut de alio, dicendo, "Nemo rapiet oves e manu Patris mei"; tum "Si non facio opera Patris mei, ne credite Mihi; si vero facio, operibus credite"; et tamen, ne crederent quod Pater et Ipse duo essent, dicit, "Pater et Ego unum sumus"; ac ne crederent quod unum essent solum per amorem, addit, "Ut cognoscatis et credatis quod Pater in Me, et Ego in Patre": inde constare potest quod Dominus per "Patrem" intellexerit Se Ipsum, seu Divinum in Se ex conceptione; et quod per "Filium, quem Pater misit", intellexerit Humanum suum, nam hoc missum est in mundum, per quod conceptus a Deo Patre, et natus a virgine.
[8] Apud eundem,
"Jesus clamavit et dixit, Qui credit in Me non credit in Me, sed in Ipsum qui misit Me; et qui videt Me videt Ipsum qui misit Me. Ego Lux in mundum veni, ut omnis qui credit in Me, in tenebris non maneat" (12:44-46):
quod Dominus Semet intellexerit per "Patrem", ac Divinum Humanum suum per "Filium, quem misit Pater", etiam ex his patet; nam dicit, "Qui videt Me videt Ipsum qui misit Me", tum quod "qui credit in Me, non credat in Me sed in Ipsum qui misit Me", et usque dicit quod "credituri sint in Ipsum" (ut vers. 36, et alibi).
[9] Apud eundem,
"Sciens Jesus quod omnia dedisset Ipsi Pater in manus, et quod a Deo exiret, et ad Deum rediret. .... Qui..Me suscipit, suscipit Ipsum qui misit Me" (13:3, 20):
quia Pater et Ipse unum erant, ac Humanum Domini Divinum fuit ex Divino in Ipso, ideo omnia Patris fuerunt Ipsius, quod intelligitur per quod "dederit Pater omnia in manus Ipsius": et quia unum erant, dicit, "Qui Me suscipit, suscipit Ipsum qui misit Me": per "exire a Patre", et "redire ad Patrem", intelligitur concipi et sic existere ab Ipso, ac uniri Ipsi, sicut anima corpori.
[10] Apud eundem,
"Ego sum via, veritas et vita; nemo venit ad Patrem nisi per Me; si cognovistis Me, etiam Patrem meum cognovistis, et abhinc cognovistis Ipsum et vidistis Ipsum. Dicit Ipsi Philippus, Domine, monstra nobis Patrem;.... dicit illi Jesus, Tantum tempus vobiscum sum, et non nosti Me, Philippe: qui vidit Me vidit Patrem; quomodo ergo tu dicis, Monstra nobis Patrem? Nonne credis quod Ego in Patre, et Pater in Me?.... Pater qui in Me manet, Ille facit opera: credite Mihi, quod Ego in Patre, et Pater in Me" (14:6-11):
hic manifeste dicitur quod Pater et Ipse unum sint, et quod unio sit sicut est unio animae et corporis: ita quod talis unio, ut qui videt Ipsum videat Patrem. Illa unio confirmatur amplius in illo capite: et quia talis unio fuit, et nemo potest adire animam hominis, sed ipsum hominem, ideo dicit,
Quod adirent Ipsum, ac peterent Patrem in nomine Ipsius, et quod Ipse daret illis (Johannes 16:23, 24).
[11] Unio etiam illa intelligitur per quod
Exiverit a Patre, et venerit in mundum, et quod iterum relinquat mundum, et vadat ad Patrem (Johannes 16:5, 10, 16, 17, 28).
Quoniam Pater et Ipse unum erant, ideo etiam dicit,
"Omnia quaecunque Pater habet, mea sunt"; et quod ideo Paracletus, qui est Spiritus Sanctus, a Domino accepturus sit quae loqueretur (Johannes 16:13-15);
tum alibi,
Pater, dedisti Mihi potestatem omnis carnis, ut omni, quem 4
dedisti Mihi, dem vitam aeternam. "Haec est vita aeterna, ut 5
cognoscant Te solum..Deum, et quem misisti Jesum Christum:.... omnia mea tua sunt, et tua mea" (Johannes 17:2, 3, 10):
hic quoque aperte dicitur quod omnia Patris Ipsius sint, sicut omnia animae sunt hominis; homo enim et anima unum sunt, sicut vita ac vitae subjectum. Quod etiam Dominus quoad Humanum Deus sit, constat ex illis Domini verbis, "ut cognoscant Te solum Deum, et quem misisti Jesum Christum."
[12] Quoniam Pater et Filius Dei unum sunt, ideo dicit Dominus,
Quod venturus sit "in gloria Patris sui" cum ad judicium (Marcus 8:38; Luca 9:26),
et "in gloria sua" (Matthaeus 25:31);
et quod Ipsi sit "Omnis potestas in caelis et in terris" (Matthaeus 28:18).
[13] Quod per "Filium Dei" intelligatur Divinum Humanum Domini, etiam in aliis locis in Verbo manifestatum est; et quoque in locis in Veteri Testamento: Ut apud Esaiam,
"Puer natus est nobis, Filius datus est nobis, super cujus humero principatus, et vocabitur nomen Ipsius Mirabilis, Consiliarius, Deus, Heros, Pater aeternitatis, Princeps pacis" (9:5 [B.A. 6]):
et apud eundem,
"Virgo concipiet et pariet Filium, et vocabitur nomen Ipsius Deus nobiscum" (7:14):
quod hic per "Puerum natum", et per "Filium datum" intelligatur Dominus quoad Divinum Humanum, patet; et quod Dominus quoad illud etiam sit Deus, ita quod Humanum Ipsius sit Divinum, manifeste dicitur; dicitur enim quod "vocabitur nomen Ipsius Deus", "Deus nobiscum", "Pater aeternitatis."
[14] Praeter haec loca, etiam plura alia adduci possent, ad confirmandum quod Dominus per Patrem" in Verbo intellexerit Divinum suum, quod fuit vita seu anima Humani Ipsius, et non alium a Se separatum; immo nec potuit alium intelligere: inde Divinum et Humanum in Domino, secundum doctrinam Christiani orbis, non sunt duo, sed una persona, prorsus sicut anima et corpus, ut claris verbis dicitur in Fide Athanasiana; et quia Deus et Homo in Domino non sunt duo sed una Persona, et sic unita sicut anima et corpus, sequitur quod Divinum quod Domino fuit ex conceptione fuerit quod vocavit "Patrem", ac Divinum Humanum quod vocavit "Filium", consequenter quod utrumque fuerit Ipse. Ex his nunc constare potest quod per "nomen Patris scriptum in frontibus illorum", intelligatur Dominus quoad Divinum Ipsius.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
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5. The editors made a correction or note here.