618.“除了那十四万四千人以外，没有人能学这歌”表除了被主接入这新天堂的基督徒外，基督徒当中没有其他人能理解、因而出于爱和信承认唯独主是天地之神。“这歌”表示对主是天地之神的承认和赞颂（279，617节）；“学”表示在自己里面从内领悟的确如此，也就是理解、从而接受和承认；否则，学了也是没学，因为他没有保留下来。“十四万四千人”表示那些承认唯独主为天地之神的人（612节）。基督徒当中没有其他人能学这歌，也就是承认唯独主是天地之神，因为他们从小就吸收了这样的观念：彼此不同的神性三位格是存在的；因为关于三位一体的教义教导说：“父一位，子一位，圣灵亦一位”；还有“父是神，子是神，圣灵亦是神”；尽管又补充说：这三者为一，然而，他们在思想上却将神性本质一分为三，而神性本质是无法分割的；由于这个原因，他们靠近父，因为父排在第一位。此外，教会的领袖们教导说，他们要祈求父为了子的缘故差派圣灵；这巩固了他们三的观念，以致他们无法将子视为神，与父同等，且与父为一，而是将子等同于其他任何凡人，尽管就其人性而言，子就是公义，被称为“耶和华我们的义”（耶利米书23:5，6；33:15，16）。
由于他们的这种思想观念，导致他们无法理解生在世间的这位主怎么可能是天地之神，更不理解祂就是那独一神，哪怕他们曾听到并诵读前面（613节）所引用的一切经文，还有以下经文:
父已将万有交在子手里。（约翰福音13:3）
父啊，你曾赐给我权柄管理凡有血气的；凡是我的都是你的，你的也是我的。（约翰福音17:1-3，10）
天上地上所有的权柄都赐给我了。（马太福音28:18 ）
还有：
祂从父耶和华成孕，因而祂的灵魂来自耶和华。（路加福音1:34，35，38）
因此，神性本质本身是祂的；此外在其它地方也有其它许多类似的话。谁都能看出，这些话都是指着那生在世上的主说的；又如：
祂与父为一；祂他在父里面，父在祂里面，人看见了祂，就看见了父。（约翰福音10:28，38；14:6-11）
他们也许听过并读过这些话，然而却无法放弃那从小就孕育，后来又通过他们的老师在他们里面加以确认的观念；这种观念关闭了他们的理性官能，以致他们看不到，即不能理解主的这些话:
我就是道路，真理，生命，若不藉着我，没有人能到父那里去。（约翰福音14:6）
人进羊圈，不从门进去，倒从别处爬进去，那人就是贼，就是强盗；我就是门，凡从我进来的，必然得救。（约翰福音10:1，9）
他们也不明白，主荣耀了祂的人性，也就是将这人性与父的神性，也就是自成孕就在祂里面的神性相结合，以便人类在祂里面并通过祂与父神结合成为可能。这就是主降世，并荣耀祂人性的原因，主在约翰福音充分教导了这一点；因为祂说：
到那日，你们就知道我在父里面，你们在我里面，我也在你们里面。（约翰福音14:20）
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，你们就不能作什么；人若不常在我里面，就像枝子扔在火里烧了。（约翰福音15:5，6）
我为他们的缘故，自己分别为圣，叫他们也因真理成圣，使所有人都合而为一，正如你父在我里面，我在你里面，我在他们里面，你在我里面。（约翰福音17:19，21，23，26；6:56等）
由此明显可知，主降世并荣耀祂的人性，其目的是为了人与父神在祂里面并通过祂结合，因此当靠近主。这一点也是主经常说的话所确认的，即：“人必须信祂，好得永生”（参看553节）。
谁看不出，这一切是主指着在其人性里面的祂自己说的；若非祂的人性是神性，祂永远不会说，也不可能说，祂在人里面，人在祂里面，并且必须要信祂，以便他们得永生。“奉主的名求父”（约翰福音15:16；16:23）意思不是说直接靠近父神，也不是说为了子的缘故向父祈求，而是说靠近主，并通过祂靠近父，因为父在子里面，他们为一，正如祂自己所教导的。这才是“奉主名”求所表示的；这一点从以下经文也能明显看出来:
不信子的人，罪已经定了，因为他不信神独生子的名。（约翰福音3:17，18）
记这些事要叫你们信耶稣是基督，是神的儿子，并且叫你们信了祂，就可以因祂的名得生命。（约翰福音20:31）
耶稣说，凡为我名接待这小孩子的，就是接待我，凡接待我的，就是接待那差我来的。（路加福音9:48）
你们奉我的名无论求什么，我必成就。（约翰福音14:13，14）
此处还有其它地方提到“奉主的名”（马太福音7:22；18:5，20；19:29；23:39；马可福音9:37；16:17；路加福音13:35；19:38；24:47；约翰福音1:12；2:23；5:43；12:13；15:16；16:23-24，26-27；17:6）。“神的名”和“父的名”表示主的神性人（参看81，165，584节）。
618. And no one could learn that song except the hundred and forty-four thousand. This symbolically means that no other Christians could understand and so acknowledge out of love and faith that the Lord alone is God of heaven and earth but those received by the Lord into this new heaven.
The song symbolizes an acknowledgment and glorification of the Lord as being God of heaven and earth (nos. 279, 617). To learn means, symbolically, to perceive inwardly in oneself that something is the case, which is to understand and so to accept and acknowledge. Someone who learns without perceiving learns and does not learn, because he does not retain what he has learned. The hundred and forty-four thousand mean people who acknowledge the Lord alone as God of heaven and earth (no. 612:1-4).
Other Christians were unable to learn that song, that is, to acknowledge that the Lord alone is God of heaven and earth, because from early childhood they had had impressed on them that there were three persons in the Godhead, each distinct from the others. For the doctrine of the trinity 1contains the statement, "There is one Person of the Father, another of the Son, and another of the Holy Spirit," and also, "The Father is God, the Son is God, and the Holy Spirit is God." And even though they find it added there that the three are one, still in their thinking they divide the Divine essence into three, despite the fact that it cannot be divided.
For that reason they also approach the Father, because He is first in order. And church leaders moreover taught them to pray to the Father to send the Holy Spirit for the sake of the Son. This entrenched in their thinking the idea of three persons, and they could not then think of the Son as God, on a par with the Father and one with the Father, but thought of the Son as being on a par with any other person, even though He alone as to His humanity is the embodiment of righteousness and is called "Jehovah our Righteousness" (Jeremiah 23:5-6; 33:15-16).
[2] Because of that idea in their thinking, it came about that they could not comprehend how the Lord as one born in the world could be God of heaven and earth, and still less be alone God, despite how often they heard and read all those passages we cited in no. 613 above, including the following there:
"All things that the Father has are Mine." (John 16:15)
"He who sees Me sees Him who sent Me." (John 12:45)
...the Father had given all things into (the Son's) hands... (John 13:3)
"Father..., ...You have given (Me) authority over all flesh... All that is Mine are Yours, and what are Yours are Mine...." (John 17:1-3, 10)
"All authority has been given to Me in heaven and on earth." (Matthew 28:18)
There is the further fact that He was conceived of Jehovah as His Father, and therefore that His soul came from Him (Luke 1:34-35, 38). He possesses therefore the Divine essence. Many similar statements are found in addition elsewhere. That these statements are said in reference to the Lord born in the world is something everyone can see. As for example, that He and the Father are one, and that He is in the Father and the Father in Him. Or that whoever sees Him, sees the Father. (See John 10:28-38; 14:6-11.)
Even though those Christians hear and read these things, still they cannot let go of the idea they have conceived from childhood and later had affirmed by teachers - an idea that so closed up their rationality that they could not see, that is, could not understand these words of the Lord:
I am the way, the truth, and the life. No one comes to the Father except through Me. (John 14:6)
He who does not enter the sheepfold by the door, but climbs up some other way, the same is a thief and a robber... I am the door. If anyone enters by Me, he will be saved... (John 10:1, 9)
[3] They also could not see that the Lord glorified His humanity, that is, that He united it to the Divinity of the Father, namely to the Divinity that He had in Him from conception, in order that the human race might be united to God the Father in Him and through Him. This was the reason for the Lord's advent into the world, and for the glorification of His humanity, as is plainly taught in John 14, 15, 17. For He says,
In that day you will know that I am in My Father, and you in Me, and I in you. (John 14:20)
He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing. If anyone does not abide in Me, he is cast out as a branch... withered... into the fire... (John 15:5-6)
For their sakes I sanctify Myself, that they also may be sanctified in the truth... that they all may be one, as You, Father, are in Me, and I in You..., I in them and You in Me... (John 17:19, 21, 23, 26)
See also John 6:56, and elsewhere.
It is clearly apparent from these passages that the Lord's advent into the world and the glorification of His humanity had as a goal the conjunction of people with God the Father in the Lord and through Him, thus that it is He who is to be approached.
This the Lord also confirmed by His saying so many times that people must believe in Him to have eternal life (see no. 553 above).
[4] Who cannot see that the Lord said all these things about Himself in His humanity, and that He never would have said, or could have said, that He was in people and people in Him, and that they must believe in Him to have eternal life, unless His humanity was Divine?
To ask the Father in the Lord's name 2does not mean to go directly to God the Father, neither does it mean to ask for the sake of the Son, but it means to go to the Lord, and to the Father through Him, because the Father is present in the Son, and they are one, as the Lord Himself teaches. This is the symbolic meaning of "in His name," as can also be seen from the following:
...he who does not believe (in the Son) is judged already, because he has not believed in the name of the only begotten Son of God. (John 3:17-18)
...these things are written that you may believe that Jesus Christ is the Son of God, and that believing you may have life in His name. (John 20:31)
(Jesus) said..., "Whoever receives this little child in My name receives Me; and whoever receives Me receives Him who sent Me." (Luke 9:48)
"Whatever you ask in My name, that I will do...." (John 14:13-14)
And so on in other places, where something in the name of the Lord is mentioned: Matthew 7:22; 18:5, 20; 19:29; 23:39; Mark 9:37; 16:17; Luke 13:35; 19:38; 24:47; John 1:12; 2:23; 5:43; 12:13; 15:16; 16:23-24, 26-27; 17:6.
The symbolism of the name of God, and that the Father's name is the Lord in respect to His Divine humanity, may be seen in nos. 81, 165, 584 above.
Footnotes:
1. I.e., the Athanasian Creed.
2. John 15:16; 16:23
618. 'And no one was able to learn the song except the hundred and forty-four thousand' signifies that no others from among Christians have been able to understand, and thus to acknowledge out of love and faith, that the Lord Only is the God of heaven and earth, except those who have been received into this New Heaven by the Lord. By this 'song' is signified the acknowledgment and glorification of the Lord, that He is the God of heaven and earth (279, 617). By 'to learn' is signified to perceive interiorly in oneself that it is so, which is to understand, and so to receive and acknowledge. He who learns otherwise, learns and does not learn, because he does not retain. By 'the hundred and forty-four thousand' are understood those who acknowledge the Lord Only as the God of heaven and earth (612). The reason why no others from among Christians have been able to learn this song, that is, to acknowledge that the Lord Only is the God of heaven and earth, is because they have absorbed from childhood [the notion] that there were three Persons of the Divinity, distinct from each other; for in the Doctrine of the Trinity it is said:
There is one Person of the Father, another of the Son, and another of the Holy Spirit; also:
The Father is God, the Son is God, and the Holy Spirit is God; and although it is added there that these Three are One, yet in their thinking they have divided the Divine Essence into the Three, which nevertheless cannot be divided. On this account also they have approached the Father because He is the First in order. And besides, the leaders in the Church have taught that they should pray to the Father for the sake of the Son that He might send the Holy Spirit. By this means the idea of their thought concerning the Three has been confirmed, and at this time they are not able to think of the Son as God, equal with the Father and one with the Father, but [they think] of the Son as equal with another man, although He as to the Human is the Only Justice and is called 'Jehovah our Justice' (Jeremiah 23:5-6; 33:15-16).
[2] As a result of this idea of their thought it has come to pass that they have not been able to comprehend that the Lord, as born in the world, can be the God of heaven and earth, and still less that He is the Only God, notwithstanding their having heard and read all the passages that have been quoted above (613), and also these:
All things whatsoever the Father has are Mine [John 16:15.
He who sees Me sees Him Who sent Me]. John 12:45.
The Father has given all things into the Son's hands. John 13:3.
Father, Thou hast given Me power over all flesh; all Mine are Thine, and Thine are Mine. John 17:2-3, 10.
All authority has been given to Me in heaven and on earth. Matthew 28:18.
Also that 'He was conceived from Jehovah the Father,' with the result that His soul is from Him (Luke 1:34[; 35]; 38). Consequently He has the Divine Essence; besides many similar things elsewhere. That those things have been said of the Lord born in the world, anyone can see; as also that:
He and the Father are One and that:
He is in the Father and the Father in Him also that:
He who sees Him sees the Father. John 10:28-38; 14:6-11.
Although they have heard and read these things, they have nevertheless been unable to give up the idea conceived in boyhood and afterwards confirmed by teachers, and this has closed up their rational to such an extent that they have not been able to see, that is, to understand, these words of the Lord:
I am the Way, the Truth (veritas) and the Life; no one comes to the Father except by Me. John 14:6.
He who does not enter by the door into the sheepfold, but climbs up some other way, the same is a thief and a robber; I am the Door, by Me if anyone enters in, he shall be saved. John 10:1, 9.
[3] Also [they have not been able to understand] that the Lord has glorified His Human, that is, united it to the Divine of the Father, that is, to the Divine that was in Him from conception, for the sake of making it possible for the human race to be united to God the Father in Him and through Him. That this was the purpose of the Lord's coming into the world and of the glorification of His Human He teaches fully in John (chapters John 14; 15; 17), for He says:
In that day you shall recognise that I am in My Father, and you in Me, and I in you. John 14:20.
He who abides in Me and I in him, the same brings forth much fruit; for without Me you can do nothing; unless anyone abides in Me he is cast forth, as a withered branch into the fire. John 15:5-6.
For their sakes I sanctify Myself, that they also may be sanctified in the truth (veritos), that they all may be one, as Thou Father art in Me, and I in Thee, I in them and Thou in Me, John 17:[19,] 21, 23, 26; also chapter 6:36, and elsewhere. It is plain from these passages that the coming of the Lord into the world, and the glorification of His Human, had for an end the conjunction of men with God the Father in Him and through Him, thus that He is to be approached. The Lord also confirms this by having so often said that there must be belief in Him in order that they may have eternal life, as may be seen above (553).
[4] Who cannot see that all these things (haec et illa) have been said by the Lord concerning Himself in His Human, and that He would never say, nor could say, that He was in men and men were in Him and that there must be belief in Him in order that they may have eternal life, unless His Human was Divine? By 'to ask the Father in His Name' is not understood to approach God the Father directly nor to ask for His sake, but to approach the Lord, and the Father through Him, because the Father is in the Son, and they are one, as He Himself teaches. 'In His Name' has this signification, as can be established also from these passages:
He who does not believe in the Son has been judged already, for he has not believed in the Name of the Only-begotten Son of God. John 3:17-18.
These things have been written that you may believe that Jesus Christ is the Son of God, and that believing you may have life in His Name. John 20:31.
Jesus said, He who receives this boy in My Name, receives Me, and he who receives Me receives Him Who has sent Me. Luke 9:48.
Whatsoever you ask in My Name, that will I do. John 14:13-14; besides in other places, where 'in the Name of the Lord' is said (Matthew 7:22; 18:5, 20; 19:29; 23:39; Mark 9:37; 16:17; Luke 13:35; 19:38; 24:47; John 1:12; 2:23; 5:43; 12:13; 15:16; 16:23-24, 26-27; 17:6). What 'the Name of God' is, and that 'the Name of the Father' is the Lord as to the Divine Human, may be seen above (81, 165, 584).
618. And no one was able to learn the song but the hundred forty-four thousand, signifies that no others from Christians could understand, and thus from love and faith acknowledge, that the Lord alone is the God of heaven and earth, but those who were received by the Lord into this New Heaven. By this "song" is signified the acknowledgment and glorification of the Lord, that He is the God of heaven and earth, (279, 617); by "learning" is signified to perceive interiorly in oneself that it is so, which is to understand, and so to receive and acknowledge; he who learns otherwise, learns and does not learn, because he does not retain. By the hundred forty-four thousand are meant they who acknowledge the Lord alone as the God of heaven and earth, (612). The reason why no others from Christians could learn this song, that is, acknowledge that the Lord alone is the God of heaven and earth is because they have imbibed from infancy the idea that there are three Persons of the Divinity distinct from each other; for it is said in the doctrine of the Trinity, "There is one Person of the Father, another of the Son, and another of the Holy Spirit;" likewise, "the Father is God, the Son is God, and the Holy Spirit is God;" and although it is there added, that these three are one, yet in their thought they have divided the Divine essence into three, which nevertheless cannot be divided; and for that reason they approach the Father, because He is first in order. And besides, the leaders in the church have taught, that they should pray to the Father to send the Holy Spirit for the sake of the Son; by this their idea of three has been confirmed, so that they cannot think of the Son as God, equal with the Father, and one with the Father, but of the Son as equal with any other man, although He alone as to His Human is justice, and is called "Jehovah our justice" (Jeremiah 23:5-6; 33:15-16).
[2] From this idea of their thought it has come to pass, that they are not able to comprehend how the Lord, as born in the world, can be the God of heaven and earth, and still less, that He is God alone notwithstanding they have heard and read all the passages cited above, (613), and also these:
All things that the Father hath are Mine, (John 16:15; (see also 12:45).
The Father hath given all things into the hand of the Son, (John 13:3).
Father, thou hast given Me power over all flesh; all Mine are Thine and Thine are Mine, (John 17:2-3, 10).
All power is given unto Me in heaven and on earth, (Matthew 28:18).
Also that He was conceived of Jehovah the Father, and hence that His soul was from Him, (Luke 1:34, 38); and consequently, the Divine essence itself was His; besides many other like things in other places. That they were said of the Lord who was born in the world, anyone may see; as also that:
He and the Father are one; and that He is in the Father and the Father in Him; and that he who seeth Him seeth the Father, (John 10:28, 38; 14:6-11).
Although they may have heard and read these things, yet they cannot give up the idea which was conceived in boyhood and confirmed in them afterwards by their teachers, and which has so closed up their rational faculty that they are incapable of seeing, that is, of understanding these words of the Lord:
I am the way, the truth, and the life, no one cometh unto the Father but by Me, (John 14:6).
He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber; I am the door, by Me if anyone enter in, he shall be saved, (John 10:1, 9).
[3] Also that the Lord glorified His Human, that is, united it to the Divine of the Father, that is, to the Divine which was in Him from conception, for the sake of rendering it possible for the human race to be united to God the Father in Him and through Him. That this was the reason of the Lord's coming into the world, and of the glorification of His Human, He fully teaches in John; for He says:
In that day ye shall know, that I am in my Father, and ye in Me, and I in you, (John 14:20).
He that abideth in Me and I in him, the same bringeth forth much fruit; for without Me ye can do nothing; if anyone abide not in Me, he is cast forth as a branch, and is dried up in the fire, (John 15:5-6).
And for their sakes I sanctify Myself, that they also might be sanctified in the truth, that all may be one, as Thou Father art in Me, and I in Thee, I in them and Thou in Me, (John 17:19, 21, 23, 26; 6:56 and other places).
From which it clearly appears, that the Lord's coming into the world, and the glorification of His Human, had for its end the conjunction of men with God the Father in Him and through Him, thus that He is to be approached. This is also confirmed by the Lord's so often saying, that they must believe in Him, that they might have eternal life (see ab, (553) ove, 553).
[4] Who cannot see that all this is said by the Lord concerning Himself in His Human and that He never would have said, nor could say, that He was in men and men in Him, and that it was necessary to believe in Him, that they might have eternal life, if His Human was not Divine? "To ask the Father in His name," does not mean to approach God the Father immediately, nor to ask for His sake, but to approach the Lord, and the Father through Him, because the Father is in the Son, and they are one, as He Himself teaches. This is what is signified by asking "in His name;" as may appear also from these passages:
He that believeth not in the Son is judged already, because he hath not believed in the name of the Only-begotten Son of God, (John 3:18).
These things are written, that ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have life in His name, (John 20:31).
Jesus said, Whosoever receiveth this Boy in My name receiveth Me, and whosoever receiveth Me, receiveth Him that sent Me, (Luke 9:48).
Whatsoever ye shall ask in My name, that will I do, (John 14:13-14).
Besides other places, in which the expression "in the name of the Lord" occurs, (Matthew 7:22; 18:5, 20; 19:29; 23:39; Mark 9:37; 16:17; Luke 13:35; 19:38; 24:47; John 1:12; 2:23; 5:43; 12:13; 15:16; 16:23-24, 26-27; 17:6). What is meant by "the name of God," and that "the name of the Father" is the Lord as to the Divine Human, may be seen above, (81[1-4], 165, 584).
618. "Et nemo potuit discere Canticum, nisi quam illi centum quadraginta quatuor millia," significat quod non alii ex Christianis potuerint intelligere, et sic ex amore et fide agnoscere, quod Dominus Solus sit Deus Caeli et Terrae, quam qui a Domino in Novum hoc Caelum recepti sunt. - Per "canticum" hoc significatur agnitio et glorificatio Domini, quod Deus Caeli et Terrae sit (279, 617); per "discere" significatur interius in se percipere quod ita sit, quod est intelligere, et sic recipere et agnoscere; qui aliter discit, is discit et non discit, quia non retinet: per "centum quadraginta quatuor millia" intelliguntur qui Dominum Solum pro Deo Caeli et Terrae agnoscunt (612). Quod non alii ex Christianis potuerint discere hoc canticum, hoc est, agnoscere quod Dominus Solus sit Deus Caeli et Terrae, est quia ab infantia imbuerunt quod tres Personae Divinitatis essent, distinctae inter se; nam in Doctrina Trinitatis dicitur, "Alia est Persona Patris, alia Filii, et alia Spiritus Sancti;" tum, "Pater est Deus, Filius est Deus, et Spiritus Sanctus est Deus;" et tametsi ibi adjicitur quod Tres illi Unum sint, usque in cogitatione sua diviserunt Divinam Essentiam in Tres, quae tamen non dividi potest; et propterea adiverunt Patrem, quia Primus in ordine est. Et insuper Antesignani in Ecclesia docuerunt ut orarent ad Patrem propter Filium ut mittat Spiritum Sanctum; per hoc confirmata est idea cogitationis illorum de Tribus, et tunc non possunt cogitare de Filio ut Deo, aequali cum Patre, et uno cum Patre, sed de Filio ut aequali cum alio homine, tametsi Ipse quoad Humanum est Solus Justitia, et vocatur "Jehovah Justitia nostra," (Jeremias 23:5-6; 33:15-16).
Ex illa idea cogitationis illorum, factum est quod non potuerint comprehendere quod Dominus ut natus in mundo possit Deus Caeli et Terrae esse, et adhuc minus quod Solus Deus sit, utcunque audiverunt et legerunt omnia illa quae supra (613) allata sunt. et quoque haec ibi:
"Omnia quaecunque Pater habet Mea sunt" (Johannes, (16:15; tum videatur cap.) 12:45);
Pater dedit omnia in manum Filii, (Johannes 13:3);
Pater, dedisti Mihi "potestatem omnis carnis: omnia Mea Tua sunt et Tua Mea," (Johannes 17:2-3, 10);
"Data est Mihi omnis potestas in Caelo et in Terra," (Matthaeus 28:18);
tum quod Conceptus sit a Jehovah Patre, et inde quod Anima Ipsius ab Ipso sit, (Luca 1:34, (35,) 38);
inde Ipsi Divina Essentia: praeter similia multa alibi. Quod illa dicta sint de Domino nato in mundo, quisque potest videre: ut et Quod Ipse et Pater unum sint; ac quod Ipse in Patre et Pater in Ipso sit; et quod qui videt Ipsum, videat Patrem, (Johannes 10:28-38; 14:6-11).
Haec tametsi audiverunt et legerunt, usque tamen non recedere potuerunt ab idea concepta in pueritia, et postea a docentibus confirmata, quae in tantum occlusit rationale illorum ut non potuerint videre, hoc est, intelligere haec Domini verba:
"Ego sum Via, Veritas et Vita; nemo venit ad Patrem nisi per Me," (Johannes 14:6);
"Qui non ingreditur per januam in caulam ovium, sed ascendit aliunde, is est fur et latro. Ego sum Janua; per Me si quis introiverit, salvabitur," (Johannes 10:1, 9);
tum quod Dominus glorificaverit Humanum Suum, hoc est, univerit Illud Divino Patris, hoc est, Divino quod in Ipso fuit a conceptione, propter causam, ut Genus humanum possit uniri Deo Patri in Ipso et per Ipsum. Quod hoc fuerit causa Adventus Domini in mundum, et glorificationis Humani Ipsius, docet plene apud Johannem 14; 15; 17); dicit enim "In die illo cognoscetis, quod Ego in Patre Meo, et vos in Me, et Ego in vobis," (Johannes 14:20);
"Qui manet in Me et Ego in illo, hic fert fructum multum; quia sine Me non potestis facere quicquam: nisi quis manserit in Me, ejectus est foras, sicut palmes arefactus in ignem," (Johannes 15:5-6); 1
"Pro illis Ego sanctifico Me Ipsum, ut etiam illi sint sanctificati in veritate; ut omnes unum sint, sicut Tu Pater in Me, et Ego in Te; Ego in illis et Tu in Me," (Johannes 17:(19,) 21, 23, 26). (Tum 56; et alibi.)
Ex quibus clare patet, quod Adventus Domini in mundum, et glorificatio Humani Ipsius, pro fine habuerint conjunctionem hominum cum Deo Patre in Ipso et per Ipsum; ita quod Ipse adeundus sit. Hoc quoque confirmat Dominus per id, quod toties dixerit, quod credendum sit in Ipsum, ut vitam aeternam habeant (553). 2Quis non videre potest, quod haec et illa a Domino dicta sint de Ipso in Humano Suo; et quod nusquam dixerit, nec dicere potuerit, quod Ipse in hominibus et homines in Ipso essent, et quod credendum sit in Ipsum ut vitam aeternam habeant, nisi Humanum Ipsius esset Divinum. Per "petere Patrem in Nomine Ipsius" non intelligitur immediate adire Deum Patrem, nec petere propter Ipsum, sed adire Dominum, et Patrem per Ipsum, quia Pater in Filio est, ac unum sunt, ut Ipse docet; "in Nomine Ipsius" hoc significat, ut etiam constare potest ex his:
"Qui non credit in Filium, jam judicatus est, quia non credidit in Nomen Unigeniti Filii Dei," (Johannes 3:17-18);
"Haec scripta sunt, ut credatis quod Jesus sit Christus 3Filius Dei, et ut credentes vitam habeatis in Nomine Ipsius," (Johannes 20:31);
Jesus dixit, "Qui hunc puerum suscipit in Nomine Meo, Me suscipit; et qui Me suscipit, suscipit Ipsum Qui misit Me," (Luca 9:48);
"Quicquid petieritis in Nomine Meo, hoc Ego faciam," (Johannes 14:13-14).
Praeter in aliis locis, ubi dicitur "in Nomine Domini," (Matthaeus 7:22; 18:5, 20; 19:29; 23:39; Marcus 9:37; 16:17; Luca 13:35; 19:38; 24:47; Johannes 1:12; 2:23; 5:43; 12:13; 15:16; 16:23-24, 26-27; 17:6).
Quid "Nomen Dei," et quod "Nomen Patris" sit Dominus quoad Divinum Humanum, videatur supra (81, 165, 584).
Footnotes:
1. 5, 6 pro "3, 4"
2. 553 pro "513"
3. sit Christus pro "Christus sit"