962.记事二：
主恩准我看到诸天堂之中和之下的诸般奇事，我必须照吩咐讲述所见所闻。一座宏伟的宫殿出现了，它的核心部分是一座圣殿。圣殿中央是一张金桌子，桌子上有圣言，两位天使侍立桌旁。桌子周围有三排座位：第一排座位都包着紫色丝绸，第二排都包着天蓝色丝绸，第三排则包着白布。在屋顶之下，桌子上方的高处，有一个华盖，因宝石闪闪发光，从其辉煌中闪耀出一道仿佛雨后晴空时所出现的彩虹。这时，许多神职人员突然出现了，坐满了座位，全都穿着牧师服。一旁有一个衣柜，一位天使守卫站在那里；衣柜盛有按优美次序摆放的华丽衣裳
这是主召集的一次会议。我听到天上有声音说：“讨论吧。”他们问：“讨论什么？”那声音说：“讨论主和圣灵。”但是，当开始思考这些主题时，他们却没有任何启示；于是，他们祈求，然后有光从天而降，先照亮他们的后脑，后照亮他们的太阳穴，最后照亮他们的脸。于是他们开始讨论，按照要求，先讨论主。所提出并讨论的第一问题是：“谁在童女马利亚里面披上人身？”站在放有圣言的桌旁的一位天使，在他们面前读了路加福音中这些话：
天使对马利亚说，看啊，你必怀孕生子，要给祂起名叫耶稣；祂要为大，称为至高者的儿子。马利亚对天使说，我没有和男人亲近，怎会有这事呢？天使回答说，圣灵要临到你身上，至高者的能力要荫庇你；因此你所要生的圣者必称为神的儿子。（路加福音1:31，32，34，35）
还读了马太福音（1:20-25）中话；着重读了25节经文。除此之外，他从福音书读了许多章节，其中主的神性人身被称为“神的儿子”，祂因其人身而称耶和华为祂的“父”；还从先知书读了一些，其中预言了耶和华自己将降世；在这些经文中有以赛亚书的这两节：
到那日，人必说，看哪，这是我们的神，我们素来等候祂拯救我们；这是耶和华，我们素来等候祂；我们必因祂的救恩欢喜快乐。（以赛亚书25:9）
在旷野有人声喊着说，当预备耶和华的路，在沙漠地修平我们神的道；因为耶和华的荣耀必然显现，凡有血气的必一同看见；看啊，主耶和华必以大能临到；祂必像牧人牧养自己的羊群。（以赛亚书40:3，5，10，11）
天使说：“由于耶和华亲自降世，披上人身，由此拯救和救赎世人，所以在先知书，祂被称为‘救主’和‘救世主’。”然后，天使给他们读了以下经文：
神真在你们中间，此外再没有别的神。救主以色列的神啊，你实在是自隐的神。（以赛亚书45:14，15）
不是我耶和华吗？除了我以外，再没有神！除了我以外，再没有公义的神和救主。（以赛亚书45:21；22）
我是耶和华，除我以外没有救主。（以赛亚书43:11）
我耶和华就是你的神；在我以外，你不可认识别神；除我以外并没有救主。（何西阿书13:4）
凡有血气的，必都知道我耶和华是你的救主，是你的救赎主。（以赛亚书49:26；60:16）
至于我们的救赎主，万军之耶和华是祂的名。（以赛亚书47:4）
他们的救赎主大有能力，万军之耶和华是祂的名。（耶利米书50:34）
耶和华啊，我的磐石，我的救赎主。（诗篇19:14）
耶和华你的救赎主，以色列的圣者如此说，我耶和华是你的神。（以赛亚书43:14；48:17；49:7；54:8）
你是耶和华我们的父；我们永远的救赎主就是你的名。（以赛亚书63:16）
耶和华你的救赎主如此说，我，耶和华是创造万物的，是独自（铺张诸天、铺开大地的）。（以赛亚书44:24）
耶和华，以色列的王，以色列的救赎主，万军之耶和华如此说，我是首先的，是末后的，除我以外再没有神。（以赛亚书44:6）
万军之耶和华是祂的名，你的救赎主是以色列的圣者；祂必称为全地之神。（以赛亚书54:5）
看哪，日子将到，我要给大卫兴起一个公义的苗裔，祂必掌王权；这是祂的名：耶和华我们的义。（耶利米书23:5，6；33:15，16）
到那日，耶和华必作全地的王；到那日，耶和华必为独一无二的；祂的名也是独一无二的。（撒迦利亚书14:9）
有这些经文为证，在座的人一致声明，是耶和华自己披上人身，以拯救和救赎人类。但就在这时，只听见有声音从藏在圣殿角落里的天主教徒那里传来说：“耶和华神如何变成人？难道祂不是宇宙的创造者吗？”在第二排就座的一位转身说：“那么是谁取了人身呢？”角落里的那位回答说：“永恒之子。”但他得到的回答是：“照你所承认的，永恒之子岂不也成了宇宙的创造者吗？子或自永恒所生之神是什么？独一无二、不可分割的神性本质如何能被分开，并且其中一部分，而非整个降下来披上人身？”
第二次讨论主，即：父神与祂是否如灵魂与身体那样为一？他们说，这是一个结果，因为灵魂来自父。然后，在第三排就座的一位宣读了名为《亚他那修信经》中的这些话：“我们的主耶稣基督，神的儿子，虽为神，亦为人，然非为二，乃为一基督；事实上，祂完全为一，祂是一位格；如灵魂与身体成为一人，神与人成为一基督。” 宣读者说，整个基督教界，甚至天主教徒都接受这信。然后他们说：“还需要什么呢？父神与祂为一，如灵魂与身体那样为一。”他们又说“正因如此，我们便看出，主的人身就是神性，因为它是耶和华的人身；要靠近主的神性人身；只有这样才能靠近被称为父的神性。”
天使又从圣言引用更多经文来证实他们的这个结论，其中有以赛亚书中的：
因有一婴孩为我们而生，有一子赐给我们。祂名称为奇妙、策士、神、勇士、永恒的父、和平的君！（以赛亚书9:6）
亚伯拉罕虽然不认识我们，以色列也不承认我们，你却是我们的父；耶和华啊，你是我们的父，我们永远的救赎主就是你的名。（以赛亚书63:16）
约翰福音：
耶稣说，信我的，乃是信那差我来的。人看见我，就是看见那差我来的。（约翰福音12:44，45）
腓力对耶稣说，将父显给我们看；耶稣对他说，人看见了我，就是看见了父。你怎么说，将父显给我们看呢？我在父里面，父在我里面，你不信吗？你们当信我，我在父里面，父在我里面。（约翰福音14:8-11）
耶稣说，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）
一听到这些经文，他们全都一心一声说，主的人身就是神性，要靠近这人身，才能靠近父；因为耶和华神，就是永恒之主，藉着它把自己差到世上，使自己为人类肉眼所见，从而变得可接近。同样，祂使自己为古人可见，从而以人的样式变得可接近，只是那时藉着一位天使。
之后讨论的是圣灵。首先揭露了许多人对父、子、圣灵的观念，即：开始讨论之前，首先阐述了有关父神、圣子和圣灵的普遍观念，即：好像父神坐在高处，子坐在父的右手边，他们从自己差圣灵去启示、教导世人。但这时，只听见有声音从天上传来说：“我们无法忍受这种思维观念。谁不知道耶和华神是全在？人若知道并承认这一点，也必承认祂自己去启示和教导；并没有一位居间神有别于祂，更别说有别于两个了，如同一个人有别于另一个人那样。因此，先前的观念徒然的，必须剔除；而这个观念是正确的，你们要看清这一点。”
但这时，从藏在圣殿角落里的天主教徒那里听见有声音说：“那么，圣言的福音书和保罗书信所提到的圣灵又是怎么回事？神职人员中有那么多的学者，尤其我们的学者，宣称他们被圣灵引导。在今日的基督教界，谁会否认圣灵及其活动呢？”在第二排就座的一位闻言转身说：“圣灵是从主耶和华所发出的神性。你们声称圣灵独自为一位格，也独自为一位神。但是，从一位格发出并行进的一位格不就是发出并行进的活动吗？一个人不可能从另一个人通过第三个人发出并行进，但活动却能。或者，从一位神发出并行进的一位神不就是发出并行进的神性吗？一位神不可能从另一位神经由第三位神发出并行进，但神性却能。神性本质岂不为一，是不可分割的吗？既然神性本质或神性存在是神，那么神岂不为一，是不可分割的吗？”
听到这些话，在座的得出一致结论：圣灵并非独自为一位格，也并非独自为一位神，而是从那独一、全在的神，也就是主那里发出并行进的神圣神性。对此，站在放有圣言的金桌子旁边的天使说：“好！我们在旧约没有读到一处说先知通过圣灵说圣言，全都是说通过主耶和华说圣言；新约中凡提及“圣灵”的地方，“圣灵”均表示发出的神性，就是那启示、教导、活跃、改造和重生的神性。”
之后，关于圣灵又讨论了这一点：被称为圣灵的神性是从谁发出的？它来自被称为父的神性，还是来自被称为子的神性？当他们正讨论这一点时，光从天上照耀他们，他们由此明白，圣灵所指的神圣神性是从主里面的神性经由祂所荣耀的人身，也就是神性人身发出的，好比对人来说，一切活动都从灵魂经由身体发出。站在桌子旁边的天使以下列经文证实了这一点：
父所差来的，就说神的话；因为神赐圣灵给祂，是没有限量的；父爱子，已将万有交在祂手里。（约翰福音3:34，35）
从耶西的墩必发一条，耶和华的灵必住在祂身上，就是有智慧和聪明的灵；谋略和能力的灵。（以赛亚书11:1，2）
耶和华的灵赐给祂，在祂里面。（以赛亚书42:1；59:19，21；61:1；路加福音4:18）
等圣灵来了，就是我从父那里差给你们的。（约翰福音15:26）
祂要荣耀我，因为祂要将受于我的告诉你们；凡父所有的，都是我的；所以我说，祂要将受于我的告诉你们。（约翰福音16:14，15）
我若去，就差保惠师给你们。（约翰福音16:7）
保惠师就是圣灵。（约翰福音14:26）
那时还没有赐下圣灵来，因为耶稣尚未得着荣耀。（约翰福音7:39）
但得荣耀后：
耶稣向他们吹一口气，对门徒说，你们受圣灵。（约翰福音20:22）
由于圣灵表示主的神性活动，来自其神性全在，故当主与门徒谈论祂要从父神所差遣的圣灵时，祂还说：
我不撇下你们为孤儿；我离开，必到你们这里来；到那日，你们就知道我在我父里面，你们在我里面，我在你们里面。（约翰福音14:18，20，28）
在祂离开这个世界之前不久，祂说：
看哪，我终日与你们同在，直到这世代的末了。（马太福音28:20）
在他们面前读完这些话，这位天使说：“从这些，以及圣言中其它许多经文明显可知，被称为圣灵的神性乃是从主里面的神性经由祂的神性人身发出的。”对此，在座的说：“这就是神性真理。”
最后，他们达成以下决议：“通过本次会议的讨论，我们清楚地看到，并因此承认这是神圣真理，即：我们的主耶稣基督里面有一个圣三一，就是由此被称为父的神性；神性人身，就是子；所发出的神性，就是圣灵。因此，教会只有一位神。”
这次盛会得出这些结论后，他们起身；看柜的天使上前来，给在座的每一位带来处处用金线织就的华衣，并说：“请接受这些婚礼礼服吧。”于是，他们在荣耀中被领进新基督天堂，主在地上的教会，就是新耶路撒冷，将与该天堂结合。
愿我们主耶稣基督的恩惠与你们众人同在。阿们！（启22:21）（下卷完）
962. The second account:
Since the Lord has granted me to see marvels that exist in the heavens and beneath the heavens, I am obliged by command to relate something I saw:
I saw a magnificent palace and at its center a large chapel. In the middle of the chapel there was a table of gold on which lay the Word, with two angels standing beside it.
Placed around the table were three rows of chairs. The chairs in the first row were covered with a purple-colored silk cloth, the chairs in the second row with a blue-colored silk cloth, and the chairs in the third row with a white cloth.
Hanging high up over the table from the ceiling I saw a canopy glistening with precious stones, whose radiance shone like that of a rainbow when the sky grows calm after a rain.
Suddenly then I saw, sitting on the chairs, as many of the clergy as there were seats, all attired in the vestments of their priestly office.
On one side there was a vestry where an angel custodian stood, and in it lay a beautiful array of shining vestments.
[2] It was a council convened by the Lord, and I heard a voice from heaven saying, "Deliberate!"
However, they said, "About what?"
They were told, "About the Lord and the Holy Spirit."
But when they began to consider these, they found themselves without enlightenment and therefore prayed for it. And light then shone down from heaven, which illumined first the backs of their heads, next their temples, and finally their faces. With that they began, and as they were commanded, they considered first the Lord.
The first question proposed and discussed was who assumed the humanity in the virgin Mary.
One of the angels standing beside the table on which lay the Word read to them the following verses in Luke:
(The angel said to Mary,) "Behold, you will conceive in your womb and bring forth a Son, and shall call His name JESUS. He will be great, and will be called the Son of the Highest?." Then Mary said to the angel, "How can this be, since I do not know a man?" And the angel answered and said..., "The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore... that Holy One who is to be born (from you) will be called the Son of God." (Luke 1:31-32, 34-35)
The angel also read the verses found in Matthew 1:20-25, and with emphasis what is said there in verse 25. 1
He read in addition more verses from the Gospels, where in respect to His humanity the Lord is called the Son of God, and where from the perspective of His humanity He calls Jehovah His Father. And from the Prophets as well, where it is foretold that Jehovah Himself would come into the world, including among others the following two passages in Isaiah:
It will be said in that day: "Behold, this is our God... This is Jehovah; we have waited for Him; we will exult and rejoice in His salvation." (Isaiah 25:9)
The voice of one crying in the wilderness: "Prepare the way of Jehovah; make straight in the desert a highway for our God... (For) the glory of Jehovah shall be revealed, and all flesh shall see it together... Behold, the Lord Jehovih shall come with might... He will feed His flock like a shepherd. (Isaiah 40:3, 5, 10-11)
[3] The angel said moreover, "Since Jehovah Himself came into the world and assumed human form and by it saved and redeemed men, therefore in the Prophets He is called a Savior and Redeemer." And He read to them then the following passages:
Surely God is in you, and there is no other (God).... Truly You are God, who hide Yourself, O God of Israel, the Savior! (Isaiah 45:14-15)
Am I not Jehovah? And there is no other God besides Me. There is no just God and Savior besides Me. (Isaiah 45:21-22)
...I am Jehovah, and besides Me there is no savior. (Isaiah 43:11)
I am Jehovah your God..., and you shall acknowledge no God but Me; there is also no Savior besides Me. (Hosea 13:4)
...that all flesh may know that I, Jehovah, am your Savior and your Redeemer... (Isaiah 49:26, cf. 60:16)
As for our Redeemer, Jehovah Zebaoth is His name... (Isaiah 47:4)
Their Redeemer is strong; Jehovah Zebaoth is His name. (Jeremiah 50:34)
...O Jehovah, my rock and my Redeemer. (Psalms 19:14)
Thus said Jehovah, your Redeemer, the Holy One of Israel: "I am Jehovah your God...." (Isaiah 48:17, cf. 43:14; 49:7; 54:8)
You, Jehovah, are our Father; our Redeemer from Eternity is Your name. (Isaiah 63:16)
Thus said Jehovah, your Redeemer...: "I am Jehovah, who makes all things, ...all alone, ...by Myself." (Isaiah 44:24)
Thus said Jehovah, the King of Israel, and his Redeemer, Jehovah Zebaoth: "I am the First and I am the Last; besides Me there is no God." (Isaiah 44:6)
Jehovah Zebaoth is His name; and your Redeemer is the Holy One of Israel; He shall be called God of the whole earth. (Isaiah 54:5)
Behold, the days are coming... when I will raise to David a righteous Branch, who shall reign a King... And this is His name...: JEHOVAH OUR RIGHTEOUSNESS. (Jeremiah 23:5-6, cf. 33:15-16)
In that day... Jehovah shall become King over all the earth. In that day there shall be one Jehovah and His name one. (Zechariah 14:8-9)
[4] Having been convinced by all these passages, the clergymen sitting on the chairs unanimously said that Jehovah Himself assumed human form in order to save and redeem men.
But at that a voice was heard from a group of Roman Catholics who had hidden themselves in a corner of the chapel, saying, "How can Jehovah, the Father, become a man? Is He not the Creator of the universe?"
Then one of the clergymen sitting on the chairs in the second row turned and said, "Who assumed human form then?"
And from the corner the Roman Catholic responded, "The Son from eternity."
But he received the reply, "Is not the Son from eternity, according to your belief, also the Creator of the universe? And what is a Son or God born from eternity? How can the Divine essence, which is a single entity and indivisible, be divided, and one part of it descend and take on human form, and not at the same time the whole of it?"
[5] A second discussion regarding the Lord considered whether God the Father and the Lord were not thus one, as soul and body are one. The clergymen said that it followed as a consequence, because the father is the origin of the soul. And then one of those who were sitting on the chairs in the third row recited the following from the statement of faith called the Athanasian Creed:
But although (our Lord Jesus Christ, the Son of God) is God and man, nevertheless there are not two Christs but one...; indeed, being completely one... by the unity of His person. For as the soul and the body are one person, so God and man are one Christ.
The clergyman reciting this said that this is the accepted faith throughout the Christian world, accepted also by Roman Catholics. And they all said then, "What need is there of more? God the Father and the Lord are one, as soul and body are one."
Then they said, "This being the case, we see that the Lord's humanity is Divine, because it is Jehovah's humanity. And we see that one must turn to the Lord in His Divine humanity, this being the only way that one can approach the Divine called the Father."
[6] The angel confirmed this conclusion of theirs with still more passages from the Word, which included the following in Isaiah:
...unto us a Child is born, unto us a Son is given... whose name (is) Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace. (Isaiah 9:6)
Also in Isaiah:
...You are our Father; ...Abraham was ignorant of us, and Israel does not acknowledge us. You, Jehovah, are our Father; Our Redeemer from Everlasting is Your name. (Isaiah 63:16)
And in John:
Jesus... said, "He who believes in Me, believes... in Him who sent Me. And he who sees Me sees Him who sent Me." (John 12:44-45)
Philip said to (Jesus), ."..show us the Father...." Jesus says to him, ."..He who has seen Me has seen the Father; how then can you say, 'Show us the Father'... Do you not believe that I am in the Father, and the Father in Me? ...Believe Me that I am in the Father and the Father in Me...." (John 14:8-11)
And finally the following:
Jesus said..., "I am the way, the truth, and the life. No one comes to the Father except through Me." (John 14:6)
When they heard these passages, the clergymen all said with one heart and mouth that the Lord's humanity is Divine, and that one must turn to Him in order to go to the Father, since Jehovah God, who is the Lord from eternity, by means of that humanity introduced Himself into the world and made Himself visible to the eyes of men and accessible. In like manner He made Himself visible and so accessible in human form to people in ancient times, but did so then by means of an angel.
[7] Following this they next took up a deliberation regarding the Holy Spirit. And they began by determining the idea many of them had of God the Father, Son, and Holy Spirit, namely of God the Father sitting on high, so to speak, having the Son at His right hand, and the two sending out the Holy Spirit to enlighten and instruct mankind.
But then a voice was heard from heaven, saying, "We cannot abide that mental image! Who does not know that Jehovah God is omnipresent? Anyone who knows and acknowledges this must also acknowledge that it is He who enlightens and instructs, and that there is no intermediate God, distinct from Him, and still less distinct from two others, as one person is from another. Rid yourselves, therefore, of your earlier idea, which is an idle one, and accept this one, which is the right one, and you will see the matter clearly."
[8] However, a voice was again heard then from the group of Roman Catholics who had hidden themselves in a corner of the chapel, saying, "What then is the Holy Spirit, which is mentioned in the Word by the Gospels and Paul, by which so many of the learned in the clergy say they are led, especially in our clergy? Who today in the Christian world denies the reality of the Holy Spirit and its operation?"
At that one of the clergymen sitting on the chairs in the second row turned and said, "The Holy Spirit is the Divinity emanating from the Lord Jehovah. You say that the Holy Spirit is a distinct person and a distinct God, yet what is a person that originates and emanates from a person but an operation that originates and emanates? One person cannot originate or emanate from another one by means of another, but an operation can. Or what is a God that originates and emanates from God but a Divinity that originates and emanates? One God cannot originate and emanate from another one by means of another, but a Divinity can. Is not the Divine essence one and indivisible? And because the Divine essence or Divine being is God, is not God one and indivisible?"
[9] Hearing this, the clergymen sitting on the chairs unanimously concluded that the Holy Spirit is not a distinct person or a distinct God, but that it is the holy Divinity originating and emanating from the one and only omnipresent God, who is the Lord.
At that the angels standing beside the golden table on which lay the Word said, "Good! You do not read anywhere in the Old Testament that the prophets were inspired by the Holy Spirit to speak the Word, but that they were inspired by the Lord Jehovah. And where the Holy Spirit is mentioned in the New Testament, it means the emanating Divinity, which is the Divinity that enlightens, instructs, vivifies, reforms and regenerates."
[10] After this the clergymen took up a second discussion of the Holy Spirit, asking from whom the Divinity called the Holy Spirit emanated, whether it did so from the Divine called the Father, or from the Divine human called the Son. And as they were discussing this, a light shone from heaven which enabled them to see that the holy Divinity meant by the Holy Spirit emanates from the Divinity in the Lord by means of His glorified humanity, which is His Divine humanity, comparatively as every activity in the case of a person emanates from the soul by means of the body.
This conclusion one of the angels standing beside the table confirmed from the Word by the following verses:
...He whom (the Father) has sent speaks the words of God, ...God does not give (Him) the Spirit by measure. The Father loves the Son, and has given all things into His hand. (John 3:34-35)
There shall come forth a Rod from the stem of Jesse... The Spirit of Jehovah shall rest upon Him, the Spirit of wisdom and understanding, the Spirit of counsel and might... (Isaiah 11:1-2)
Also verses saying that Jehovah put His spirit upon Him, and that the spirit of Jehovah was in Him (Isaiah 42:1; 59:19-20; 61:1, Luke 4:18).
When the (Holy Spirit) comes, whom I shall send to you from the Father... (John 15:26)
He will glorify Me, for He will take of what is Mine and declare it to you. All things that the Father has are Mine. Therefore I said that He will take of Mine and declare it to you. (John 16:14-15)
...if I depart, I will send (the Counselor) to you. (John 16:7)
The Counselor is the Holy Spirit (John 14:26).
...the Holy Spirit was not yet, because Jesus was not yet glorified. (John 7:39)
After His glorification Jesus breathed on His disciples and said to them, "Receive the Holy Spirit" (John 20:22).
[11] Since the Lord's Divine operation and His Divine omnipresence are meant by the Holy Spirit, therefore when He spoke to His disciples about the Holy Spirit whom God the Father would send, He also said:
I will not leave you orphans... I am going away and coming back to you. (John 14:18, 28)
And:
At that day you will know that I am in My Father, and you in Me, and I in you. (John 14:20)
And just before He departed from the world He said:
Lo, I am with you always, even to the culmination of the age. (Matthew 28:20)
After he read these verses to them, the angel said, "From these and many other passages in the Word, it is apparent that the Divinity called the Holy Spirit emanates from the Divinity in the Lord by means of His Divine humanity."
At that the clergymen sitting on the chairs said, "It is the Divine truth."
[12] Lastly the clergymen formed this declaration, that "from the
deliberations in this council we have clearly seen and so acknowledge as a sacred truth that there is a trinity in our Lord Jesus Christ, namely, an originating Divine called the Father, a Divine humanity that is the Son, and an emanating Divinity that is the Holy Spirit. Thus there is in the church but one God."
[13] After these proceedings in that grand council were concluded, the clergymen stood up, and the angel custodian came from the vestry, bringing for each of those sitting on the chairs shining vestments, which were interwoven here and there with gold threads. And the angel said, "Take these wedding garments."
Then the clergymen were conveyed gloriously into the New Christian Heaven, the heaven with which the Lord's church on earth, the New Jerusalem, will be conjoined.
The grace of our Lord Jesus Christ be with you all.
Amen.
Footnotes:
1. But while he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit. And she will bring forth a Son, and you shall call His name JESUS, for He will save His people from their sins." So all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying: "Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel," which is translated, "God with us." Then Joseph, being aroused from sleep, did as the angel of the Lord commanded him and took to him his wife, and did not know her till she had brought forth her firstborn Son. And he called His name JESUS. (Matthew 1:20-25)
962. THE SECOND MEMORABLE OCCURRENCE.
Since it has been given me by the Lord to see the wonderful things that are in the heavens and below the heavens, I must by command speak of what has been seen. A magnificent palace was seen, and in the inmost part of it a temple. In the middle of this there was a table of gold upon which was the Word with two angels standing by. There were seats around the table arranged in three rows. The seats of the first row were covered with a material all silk of a purple colour, the seats of the second row with an all silk material of a sky-blue colour, and the seats of the third row with a white material. Beneath the roof, high above the table, there appeared an extended canopy glittering with precious stones, from the brightness of which there shone forth as it were a rainbow when the sky is clearing after rain. Then suddenly a number of the clergy were seen occupying all the seats, every one clothed with a garment of priestly ministry (veste Ministerii Sacerdotalis). At one side was a treasure chamber where a guardian angel stood, and in it there were shining garments lying in a beautiful order.
[2] It was a COUNCIL called together by the Lord; and I heard a voice out of heaven saying, 'Deliberate.' But they were saying, 'What about?' It was said, 'Concerning THE LORD and concerning THE HOLY SPIRIT.' But while thinking about those they were not in enlightenment and therefore were praying for it. And then a light came down out of heaven, and this at first was lighting up the backs of their heads, and afterwards their temples and lastly their faces; and then they began [the deliberation]; and, as was commanded, first concerning THE LORD. And the question first proposed and discussed was 'Who assumed the Human in the virgin Mary?' And an angel standing at the table upon which was the Word read out to them these words in Luke:
The angel said unto Mary, Behold, thou shalt conceive in thy womb, and shalt bring forth a Son; and thou shalt call His Name JESUS. He shall be great and shall be called the Son of the Most High. And Mary said to the angel, How shall this come to pass since I have no knowledge of a man? and the angel answering said, The Holy Spirit shall come upon thee, and the Vigour of the Most High shall overshadow thee, whence what is born of thee Holy shall be called the Son of God. Luke 1:31-32, 34-35; then also those in Matthew 20-25, and he read those in verse 25 there with emphasis. Besides these he read many passages out of the Evangelists, where the Lord as to His Human is called THE SON OF GOD, and where He Himself from (ex) His Human calls Jehovah HIS FATHER; and also out of the Prophets, where it is foretold that Jehovah Himself was going to come into the world, among which also these two in Isaiah:
It shall be said in that day, Behold, This is our God for Whom we have waited so that He might set us free; This is Jehovah for Whom we have waited, let us exult and rejoice in His Salvation. Isaiah 25:9.
The voice of one crying in the wilderness, Prepare a way for Jehovah, level out in the desert a path for our God; for the glory of Jehovah shall be revealed, and all flesh shall see together. Behold, the Lord Jehovih is coming in strength; as a Shepherd He shall feed His flock. Isaiah 40:3, 5, 10-11.
[3] And the angel said, 'Since Jehovah Himself came into the world and assumed the Human, and by that means has saved and redeemed men, therefore in the Prophets He Himself is called Saviour and Redeemer.' And then he read out to them the following passages:
Surely God is in thee, and there is no God besides, truly Thou art a hidden God, O God of Israel, the Saviour. Isaiah 45:14-15.
Am not I Jehovah? and there is no God else besides Me, there is no just God and Saviour besides Me. Isaiah 45:21-22.
I am Jehovah, and besides Me there is no Saviour. Isaiah 43:11.
I am Jehovah thy God, and thou shalt acknowledge no God besides Me, and there is no Saviour besides Me, Hosea 13:4.
That all flesh may know that I Jehovah am thy Saviour and thy Redeemer. Isaiah 49:26; 60:16.
As for our Redeemer, Jehovah Zebaoth is His Name. Isaiah 47:4.
Their Redeemer is strong, Jehovah Zebaoth is His Name. Jeremiah 50:34.
O Jehovah, my Rock and my Redeemer. Psalms 19:14; [H.B. 15].
Thus has said Jehovah thy Redeemer, the Holy One of Israel, I am Jehovah thy God. Isaiah 48:17; 43:14; 49:7; 54:8.
Thou O Jehovah art our Father, our Redeemer, from an age is Thy Name. Isaiah 63:16.
Thus has said Jehovah, thy Redeemer, I am Jehovah making all things, and by Myself Only. Isaiah 44:24.
Thus has said Jehovah, the King of Israel, and his Redeemer Jehovah Zebaoth, I am the First and the Last, and besides Me there is no God. Isaiah 44:6.
Jehovah Zebaoth is His Name, and thy Redeemer, the Holy One of Israel, the God of the whole land shall He be called. Isaiah 54:5.
Behold, the days shall come when I will raise up unto David a just Branch Who shall reign King, and this is His Name, Jehovah our Justice. Jeremiah 23:5-6; 33:15-16.
In that day shall Jehovah be King over the whole land; in that day there shall be one Jehovah, and His Name one, Zechariah 14:9.
[4] Being confirmed by all these passages (ex his et illis), those sitting upon the seats declared unanimously that Jehovah Himself assumed the Human to save and redeem men. But then a voice was heard from some Roman Catholics who had hidden themselves in a corner of the temple, saying, 'How can Jehovah the Father become Man? Is He not the Creator of the universe?' And one of those sitting upon the seats of the second row turned and said, 'Who then?' And he from the corner answered 'The Son from eternity.' But he got the answer, 'Is not the Son from eternity according to your confession also the Creator of the universe? And what is a Son or a God born from eternity? And how can the Divine Essence, which is One and Indivisible, be separated, and some of It come down and take on the Human, and not at the same time the Whole?'
[5] The second discussion was concerning THE LORD, whether God the Father and He Himself thus were one as the soul and body are one. They said that this was a consequence, because the soul was from the Father. And then one of those who were sitting upon the seats in the third row was reading from the Creed that is called 'Athanasian,' these words:
Although our Lord Jesus Christ, the Son of God, is God and Man, yet there are not two, but there is One Christ, indeed, altogether One, He is One Person; since just as the soul and body make one man, so God and Man is the One Christ.
The one reading said that this Faith was received throughout Christendom, even by the Roman Catholics. And then they said, 'What need is there of more? God the Father and He Himself are One, as the soul and body are one.' And they said, 'Because it is so, we see that the Lord's Human is Divine, for it is the Human of Jehovah'; also [they said] that the Lord ought to be approached as to the Divine Human, and that thus and not otherwise can the Divine that is called the Father be approached.
[6] The angel confirmed this conclusion of theirs by still more passages out of the Word, among which were these; in Isaiah:
Unto us a Boy is born, unto us a Son is given, Whose Name is Wonderful, Counsellor, God, Hero, the Father of eternity, the Prince of peace. Isaiah 9:6 [H.B. 5]; in the same:
Thou art our Father, Abraham has not recognised us, and Israel has not acknowledged us, Thou, O Jehovah, art our Father, our Redeemer, from an age is Thy Name. Isaiah 63:16.
And in John:
Jesus said, He who believes in Me believes in Him Who sent Me, and he who sees Me is seeing Him Who sent Me. John 12:44-45.
Philip said unto Jesus, Show us the Father. Jesus says unto him, He who has seen Me has seen the Father; how sayest thou then, Show us the Father? Believest thou not that I am in the Father and the Father in Me? Believe Me that I am in the Father and the Father in Me. John 14:8-11;
And finally this:
Jesus said, I am the Way, the Truth (veritas) and the Life, no one comes to the Father but by Me. John 14:6.
When they had heard these things, with one voice and heart they all said that the Lord's Human is Divine, and that This must be approached that the Father may be approached, since Jehovah God, Who is the Lord from eternity, sent Himself into the world by means of It and made Himself visible to the eyes of men, and thus accessible. In like manner He made Himself visible and accessible in a Human Form before the ancients, but then it was by means of an angel.
[7] Afterwards there followed a deliberation concerning THE HOLY SPIRIT. And first the idea of many concerning God the Father, the Son and the Holy Spirit was disclosed, and this was as if God the Father were sitting on high, and the Son at His right hand, and they were sending forth from themselves the Holy Spirit to enlighten and teach men. But then a voice was heard out of heaven saying, 'We do not support that idea of thought. Who does not know that Jehovah God is Omnipresent? He who knows and acknowledges this also acknowledges that He Himself enlightens and teaches, and that there is not an intermediate God distinct from Him, and still less one distinct from the two, as person from person. Therefore let the former idea, which is devoid of meaning, be removed, and let this, which is just, be received, and you will see this clearly.'
[8] But then again a voice was heard from the Roman Catholics who had hidden themselves in the corner of the temple, saying, 'What then is the Holy Spirit named in the Evangelists and in Paul, by which so many of the learned of the clergy, especially from ours, say they are led? Who in Christendom at this day denies the Holy Spirit and His operation?' Whereupon one of those who were sitting upon the seats of the second row turned and said, 'The Holy Spirit is the Divine proceeding from Jehovah the Lord. You are saying that the Holy Spirit is a Person by Himself and a God by Himself; but what is a Person going forth and proceeding from a Person except operation going forth and proceeding? One person cannot go forth and proceed out of another by means of [yet] another, but operation can. Or what is a God going forth and proceeding from a God unless it is the Divine going forth and proceeding? One God cannot go forth and proceed from another by means of [yet] another, but what is Divine can. Is not the Divine Essence One and Indivisible? And because the Divine Essence or the Divine Esse (Being) is God, is not God One and Indivisible?'
[9] When they had heard these things, those sitting upon the seats concluded unanimously that the Holy Spirit is not a Person by Himself, nor a God by Himself, but that it is the Holy Divine going forth and proceeding out of the One and Only Omnipresent God, Who is the Lord. Whereupon the angels standing by the golden table upon which was the Word said, 'Well done! We do not read anywhere in the Old Testament that the prophets spoke the Word from (ex) the Holy Spirit, but from (ex) Jehovah the Lord; and in the New Testament where "the Holy Spirit" is said there is understood the Divine proceeding, which is the Divine enlightening, teaching, enlivening, reforming and regenerating.'
[10] After this there followed a second discussion concerning THE HOLY SPIRIT, which was: From Whom does the Divine that is called the Holy Spirit proceed? Is it derived from the Divine that is called the Father or from the Divine Human that is the Son? And when they were discussing this a light out of heaven shone upon them, by virtue of which they saw that the Holy Divine that is understood by the Holy Spirit proceeds out of the Divine in the Lord by means of His glorified Human, which is the Divine Human, comparatively as in the case of a man everything active proceeds out of the soul by means of the body. This the angel standing at the table confirmed out of the Word by these passages:
He Whom the Father has sent speaks the words of God; He has not given the Spirit by measure unto Him; the Father loves the Son, and has given all things into His hand. John 3:34-35.
There shall go forth a Rod from the stem of Jesse; there shall rest upon Him the Spirit of Jehovah, the Spirit of Wisdom and Intelligence, the Spirit of counsel and vigour (virtus). Isaiah 11:1-2.
That the Spirit of Jehovah was given upon Him, and that it was in Him. Isaiah 42:1; 59:19-20; 61:1; Luke 4:18.
When the Holy Spirit comes, which I am going to send unto you from the Father. John 15:26.
He shall glorify Me, because He shall take of Mine and announce it unto you: all things whatsoever the Father has are Mine, on account of this I have said that He is going to take of Mine and announce it unto you. John 16:14-15.
If I go away, I shall send the Comforter unto you. John 16:7.
The Comforter is the Holy Spirit. John 14:26.
The Holy Spirit was not yet, because Jesus was not yet glorified. John 7:39.
After the glorification, Jesus breathed upon them and said to the disciples, Accept the Holy Spirit. John 20:22.
[11] Since the Lord's Divine Operation out of His Divine Omnipresence by means of the Holy Spirit is understood, therefore when He spoke to the disciples concerning the Holy Spirit Which He was going to send from God the Father, He also said:
I will not leave you orphans, I am going away and coming unto you: and in that day you shall recognise that I am in the Father, and you in Me and I in you. John 14:18, 20, 28; and just before He went away out of the world, He said:
Behold, I am with you all the days until the consummation of the age. Matthew 28:20.
Having read these statements out to them, the angel said, 'From these and many other passages out of the Word it is plain that the Divine that is called the Holy Spirit proceeds out of the Divine in the Lord by means of His Divine Human.' Whereupon those sitting upon the seats said, 'This is Divine Truth (veritas).'
[12] Finally this decree was made: 'That from the deliberations in this Council we have clearly seen, and in consequence acknowledge as Holy Truth (veritas), that in our Lord Jesus Christ there is a Divine Trinity, which is: the Divine from Which [all things are], Which is called the Father, the Divine Human Which is called the Son, and the Divine proceeding Which is the Holy Spirit. Thus there is One God in the Church.'
[13] After these things were concluded in that magnificent Council they rose up, and the guardian angel came out of the treasure chamber bringing to each one of those who sat upon the seats shining garments interwoven here and there with golden threads, and he said, 'Take the WEDDING GARMENTS.' And they were conducted in glory into the Christian New Heaven, with which the Lord's Church on earth, which is the New Jerusalem, is to be conjoined.
Revelation 22:21: THE GRACE OF OUR LORD JESUS CHRIST BE WITH YOU ALL: Amen.
962. The Second Relation. Since it has been given me by the Lord to see the wonderful things which are in the heavens and below the heavens, I must, from command, relate what has been seen. There appeared a magnificent palace, and in its inmost a temple. In the midst of the latter was a table of gold, upon which was the Word, beside which two angels were standing. Around it were seats in three rows; the seats of the first row were covered with silken cloth of a purple color; the seats of the second row, with silken cloth, of a blue color; and the seats of the third row, with white cloth. Under the roof, high above the table, there appeared a widespread canopy, shining with precious stones, from whose splendor shone forth as it were a rainbow, as when heaven clears up after a shower. There then suddenly appeared a number of the clergy, occupying all the seats, clothed in the garments of their priestly office. At one side was a wardrobe, where an angel keeper stood; and within there lay splendid garments in beautiful order.
[2] It was a Council convoked by the Lord; and I heard a voice from heaven, saying, "Deliberate." But they said, "Upon what?" It was said, "Concerning the Lord and concerning the Holy Spirit." But when they thought upon these subjects, they were not in enlightenment; wherefore they supplicated, and then light descended from heaven, which first illumined the back part of their heads, and afterwards their temples, and at length their faces; and then they began; and, as it was commanded, first concerning the Lord. The first question proposed and discussed was, "Who assumed the Human in the Virgin Mary?" And an angel standing at the table upon which was the Word, read before them these words in Luke:
The angel said to Mary, Behold, thou shalt conceive in thy womb, and shalt bring forth a Son, and shalt call His name Jesus; He shall be great, and shall be called the Son of the Most High. And Mary said to the angel, How shall this be, since I know not a man? And the angel answering said, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee; whence the Holy One that is born of thee shall be called the Son of God, (Luke 1:31-32, 34-35).
As also what is in Matthew 1:20-25; and what is in verse 25 there he read emphatically. Besides these, he read many things from the Evangelists, where the Lord as to His Human is called "the Son of God," and where He from His Human calls Jehovah His "Father," as also from the Prophets, where it is foretold that Jehovah Himself would come into the world; among which also these two, in Isaiah:
It shall be said in that day, Lo, This is our God, whom we have waited for, that He may free us; This is Jehovah, whom we have waited for; let us exult and rejoice in His salvation, (Isaiah 25:9).
The voice of him that crieth in the wilderness, Prepare ye the way for Jehovah, make straight in the desert a highway for our God; for the glory of Jehovah shall be revealed, and all flesh shall see it together; Behold, the lord Jehovah cometh in strength; He shall feed His flock as a shepherd, (Isaiah 40:3, 5, 10-11).
[3] And the angel said, "Since Jehovah Himself came into the world, and assumed the Human, and thereby saved and redeemed men, He is therefore called 'the Savior' and 'the Redeemer' in the Prophets." And then he read before them these passages following:
Surely God is in thee, and there is no God besides; verily thou art a hidden God, O God of Israel, the Savior, (Isaiah 45:14-15).
Am not I Jehovah? And there is no God else besides Me; a just God and a Savior, there is none besides Me, (Isaiah 45:21-22).
I am Jehovah, and besides Me there is no Savior, (Isaiah 43:11).
I Jehovah am thy God, and thou shalt acknowledge no God besides Me, and there is no Savior besides Me, (Hosea 13:4).
That all flesh may know that I Jehovah am thy Savior and thy Redeemer, (Isaiah 49:26; 60:16).
As for our Redeemer, Jehovah of Hosts is His name, (Isaiah 47:4).
Their Redeemer is strong, Jehovah of Hosts is His name, (Jeremiah 50:34).
O Jehovah, my Rock and my Redeemer, (Psalms 19:14).
Thus said Jehovah thy Redeemer, the Holy One of Israel, I Jehovah am thy God, (Isaiah 43:14; 48:17; 49:7; 54:8).
Thou O Jehovah art our Father, our Redeemer, Thy name is from an age, (Isaiah 63:16).
Thus said Jehovah thy Redeemer, I am Jehovah that maketh all things, and alone by Myself, (Isaiah 44:24).
Thus said Jehovah King of Israel, and His Redeemer Jehovah of Hosts, I am the First and the Last, and besides Me there is no God, (Isaiah 44:6).
Jehovah of Hosts is His name, and thy Redeemer, the Holy One of Israel, the God of the whole earth shall He be called, (Isaiah 54:5).
Behold, the days come, that I will raise up unto David a just Branch who shall reign King, and this is His name, Jehovah our Justice, (Jeremiah 23:5-6; 33:15-16).
In that day shall Jehovah be king over all the earth; in that day shall Jehovah be one; and His name one, (Zechariah 14:9).
[4] Being confirmed from all these passages, those that sat upon the seats said unanimously that Jehovah Himself assumed the Human to save and redeem men. But there was then heard a voice from the Roman Catholics, who had hid themselves in a corner of the temple, saying, "How can Jehovah the Father become Man? Is He not the Creator of the universe?" And one of them that sat upon the seats of the second row turned himself, and said, "Who then?" And he from the corner answered, "The Son from eternity." But he received for answer, "Is not the Son from eternity, according to your confession, the Creator of the universe also? And what is a Son or a God born from eternity? And how can the Divine Essence, which is one and indivisible, be separated, and some of it descend and take on the Human, and not the whole?"
[5] The second discussion concerning the Lord was, whether God the Father and He thus are one, as the soul and the body are one? They said that this is a consequence, because the soul is from the Father. And then one of those who sat upon the seats in the third row read from the creed which is called Athanasian these words: "Although our Lord Jesus Christ, the Son of God, is God and Man, still they are not two, but one Christ; yea, He is altogether one, He is one Person; since as the soul and the body make one man, so God and Man are one Christ." The reader said that this faith is received in the whole Christian world, even by the Roman Catholics. And they then said, "What need is there of more? God the Father and He are one, as the soul and the body are one." And they said, "As it is so, we see that the Lord's Human is Divine, because it is the Human of Jehovah; then that the Lord as to the Divine Human is to be approached; and that thus and not otherwise can the Divine which is called the Father be approached."
[6] This conclusion of theirs the angel confirmed by many more passages from the Word, among which were these in Isaiah:
Unto us a Boy is born, unto us a Son is given, whose name is Wonderful, Counselor, God, Hero, the Father of eternity, the Prince of peace, (Isaiah 9:6).
Thou art our Father, Abraham hath not known us, and Israel doth not acknowledge us; Thou, O Jehovah; art our Father, our Redeemer from everlasting is Thy name, (Isaiah 63:16).
And in John:
Jesus said, He that believeth in Me, believeth in Him that sent Me, and he that seeth Me seeth Him who sent Me, (John 12:44-45).
Philip said unto Jesus, Show us the Father; Jesus saith unto him, 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? Believe Me that I am in the Father and the Father in Me, (John 14:8-11).
Jesus said, I am the Way, the Truth, and the Life; no one cometh to the Father but by Me, (John 14:6).
On hearing these, they all said with one voice and heart, that the Lord's Human is Divine, and that this is to be approached that the Father may be approached; since Jehovah God, who is the Lord from eternity, through it sent Himself into the world, and made Himself visible to the eyes of men, and thus accessible. Likewise He made Himself visible and thus accessible in the Human form to the ancients, but then through an angel.
[7] After this followed the deliberation concerning the Holy Spirit. And first was disclosed the idea of many respecting God the Father, the Son, and the Holy Spirit, which was as if God the Father was sitting on high, and the Son at His right hand, and they were sending forth the Holy Spirit from them, to enlighten and teach men. But a voice was then heard from heaven, saying, "We cannot endure that idea of thought. Who does not know that Jehovah God is omnipresent? He who knows and acknowledges this, will also acknowledge that He Himself enlightens and teaches; and that there is not an intermediate God, distinct from Him, and still less from two, as one person from another. Therefore let the former idea, which is vain, be removed; and let this, which is just, be received, and you will see this clearly."
[8] But a voice was then heard again from the Roman Catholics, who had hid themselves in the corner of the temple, saying, "What then is the Holy Spirit, who is named in the Word in the Evangelists and in Paul, by whom so many of the learned men from the clergy, especially from ours, say that they are led? Who in the Christian world at this day denies the Holy Spirit and its operation?" At this one of those who were sitting upon the second row of seats, turned himself and said, "The Holy Spirit is the Divine proceeding from Jehovah the Lord. You say that the Holy Spirit is a Person by Himself and a God by Himself. But what is a Person going forth and proceeding from a Person, but operation going forth and proceeding? One person cannot go forth and proceed from another through a third, but operation can. Or what is a God going forth and proceeding from a God, but the Divine going forth and proceeding? One God cannot go forth and proceed from another through a third, but the Divine can. Is not the Divine Essence one and indivisible? And as the Divine Essence or the Divine Esse is God, is not God one and indivisible?"
[9] On hearing these things, they who sat upon the seats concluded unanimously that the Holy Spirit is not a Person by itself, nor a God by itself; but that it is the Holy Divine going forth and proceeding from the Only Omnipresent God, who is the Lord. At this the angels that stood by the golden table upon which was the Word, said, "It is well. We do not anywhere read in the Old Testament, that the prophets spoke the Word from the Holy Spirit, but from Jehovah the Lord; and where 'the Holy Spirit' is mentioned in the New Testament, the proceeding Divine is meant, which is the Divine enlightening, teaching, vivifying, reforming, and regenerating."
[10] After this there followed another discussion concerning the Holy Spirit, which was, From whom does the Divine which is called the Holy Spirit proceed? Is it from the Divine which is called the Father, or from the Divine Human which is called the Son? And when they were discussing this, the light shone on them from heaven, from which they saw that the Holy Divine, which is meant by the Holy Spirit, proceeds from the Divine in the Lord through His glorified Human, which is the Divine Human, comparatively as all activity proceeds from the soul through the body with man. This the angel standing at the table confirmed from the Word by these passages:
He whom the Father hath sent, speaketh the words of God; He hath not given the Spirit by measure unto Him; the Father loveth the Son, and hath given all things into His hand, (John 3:34-35).
There shall come forth a Rod out of the stem of Jesse, the Spirit of Jehovah shall rest upon Him, the Spirit of wisdom and intelligence, the Spirit of counsel and might, (Isaiah 11:1-2).
That the Spirit of Jehovah was given upon Him, and that it was in Him, (Isaiah 42:1; 59:19-20; 61:1; Luke 4:18).
When the Holy Spirit shall come, which I will send unto you from the Father, (John 15:26).
He shall glorify Me, for He shall receive of Mine, and announce it unto you; all things that the Father hath are Mine; therefore I said that He shall receive of Mine, and announce it unto you, (John 16:14-15).
If I go away, I will send the Comforter unto you, (John 16:7).
The Comforter is the Holy Spirit, (John 14:26).
The Holy Spirit was not yet, because Jesus was not yet glorified, (John 7:39).
After the glorification, Jesus breathed on them, and said to the disciples, Receive ye the Holy Spirit, (John 20:22).
[11] Since the Lord's Divine operation from his Divine omnipresence is meant by the Holy Spirit, therefore when He spoke to the disciples concerning the Holy Spirit which He would send from God the Father, He also said:
I will not leave you orphans; I go away, and come unto you; and in that day ye shall know that I am in My Father, and ye in Me, and I in you, (John 14:18, 20, 28).
And just before His departure out of the world, He said:
Lo, I am with you all the days until the consummation of the age, (Matthew 28:20).
Having read these words before them, the angel said, "From these and many other passages in the Word, it is manifest that the Divine which is called the Holy Spirit proceeds from the Divine in the Lord through His Divine Human." To this they that sat upon the seats said, "This is the Divine truth."
[12] At length this decision was made, "That from the deliberations in this council we have clearly seen, and thence acknowledge as the holy truth, that in our Lord Jesus Christ there is a Divine Trinity, which is, the Divine from which, that is called the Father; the Divine Human, which is the Son; and the proceeding Divine, which is the Holy Spirit. Thus there is one God in the church."
After these things were concluded in that magnificent Council, they rose up; and the angel keeper of the wardrobe came and brought to each of those who sat upon the seats splendid garments interwoven here and there with threads of gold, and said, "Receive these wedding garments." And they were conducted in glory into the New Christian Heaven, with which the Lord's church on earth, which is the New Jerusalem, will be conjoined.
Revelation 22:21: The grace of our Lord Jesus Christ be with you all. Amen.
962. SECUNDUM MEMORABILE:-
Quoniam a Domino datum est mihi videre mirabilia quae in Caelis et sub Caelis sunt, et mandato me oportet memorare quod visum est. Visum est Palatium magnificum, et in ejus intimo templum; in medio hujus erat mensa et auro, super qua erat Verbum, cui adstabant bini angeli. Circum illam erant solia in triplici ordine: solia primi ordinis erant obtecta panno holoserico purpurei coloris, solia secundi ordinis panno holoserico caerulei coloris, et solia tertii ordinis panno albo.
Sub tecto alte super mensam apparuit aulaeum expansum, fulgens ex lapidibus pretiosis, ex quorum splendore effulsit sicut iris cum serenatur Caelum post pluviam. Subito tunc visi sunt totidem ex Clero sedentes super soliis, omnes induti veste ministerii sacerdotalis. Ad unum latus erat cimeliarchium, ubi stetit Angelus custos, et inibi in pulchro ordine jacebant vestes splendidae.
Erat Concilium convocatum a Domino; et audivi vocem e Caelo dicentem, "Deliberate."
Sed dicebant, "De quibus."
Dictum est, "De Domino et de Spiritu Sancto." At cum de illis cogitabant, non erant in illustratione; quare supplicabant; et tunc Lux descendit e Caelo, quae primum illuminabat occipitia illorum, et postea tempora, et demum facies illorum; et tunc inchoabant; ac ut mandatum est, primum de Domino.
Et Propositio et Ventilatio prima fuit, "Quis assumpsit Humanum in Maria Virgine."
Et Angelus stans ad mensam super qua erat Verbum, legit coram illis haec apud Lucam:
Angelus dixit ad Mariam, "Ecce concipies in utero, et paries Filium; et vocabis nomen Ejus Jesum: Hic erit magnus, et Filius Altissimi vocabitur. Et Maria dixit ad Angelum, Quomodo fiet hoc, quoniam virum non cognosco. Et respondens Angelus dixit, Spiritus Sanctus veniet super te, et Virtus Altissimi obumbrabit te; unde quod nascitur ex te Sanctum, vocabitur Filius Dei," (1:31-32, 34-35);
tum etiam quae apud Matthaeum 1:20-25, et quae ibi in versu 25, legit alte. Praeter haec legit plura ex Evangelistis, ubi Dominus quoad Humanum Suum vocatur "Filius Dei," et ubi Ipse ex Humano Suo Jehovam vocat "Patrem" Suum; ut et ex Prophetis, ubi praedicitur quod Ipse Jehovah in mundum venturus esset, inter quae etiam haec duo, apud Esajam.
"Dicetur in die illo, Ecce Deus noster Hic, Quem exspectavimus ut liberet nos; Hic Jehovah Quem exspectavimus: exultemus et laetemur in Salute Ipsius," (25:9).
"Vox clamantis in deserto, Parate viam Jehovae, complanate in solitudine semitam Deo nostro: revelabitur enim Gloria Jehovae, et videbunt omnis caro simul: ecce Dominus Jehovih in forti venit; sicut Pastor gregem Suum pascet," (40:3, 5, 10-11).
Et Angelus dixit, "Quoniam Ipse Jehovah in Mundum venit, et assumpsit Humanum, et per id salvavit et redemit homines, ideo Ipse apud Prophetas vocatur 'Salvator' et 'Redemptor.' "Et tunc coram illis legit haec sequentia:
"Tantummodo inter te Deus, et praeterea non Deus; profecto Tu Deus occultus, Deus Israelis salvator," (Esaias 45:14-15);
"Nonne Ego Jehovah, et non amplius Deus praeter Me; Deus justus et Salvator, non praeter Me," (Esaias 45:21-22);
"Ego Jehovah, et non praeter Me Salvator," (Esaias 43:11);
"Ego Jehovah Deus tuus, et Deum praeter Me non agnosces, et Salvator non praeter Me," (Hoschea 13:4);
"Ut sciat omnis caro, quod Ego Jehovah Salvator tuus et Redemptor tuus," (Esaias 49:26; 60:16);
"Quod ad Redemptorem nostrum, Jehovah Zebaoth Nomen Ipsius," (Esaias 47:4);
"Redemptor eorum fortis, Jehovah Zebaoth Nomen Ipsius," (Jeremias 50:34);
"Jehovah, Petra mea et Redemptor meus," (Psalm 19:15 (B.A. 14));
"Sic dixit Jehovah Redemptor tuus, Sanctus Israelis, Ego Jehovah Deus tuus," (Esaias 48:17; 43:14; 49:7; 54:8);
"Tu Jehovah Pater noster, Redemptor noster a saeculo Nomen Tuum," (Esaias 63:16);
"Sic dixit Jehovah Redemptor tuus, Ego Jehovah faciens omnia, et Solus a Me Ipso, (Esaias 44:24);
"Sic dixit Jehovah Rex Israelis, et Redemptor ejus Jehovah Zebaoth, Ego Primus et Ultimus, et praeter Me non Deus," (Esaias 44:6);
"Jehovah Zebaoth Nomen Ipsius, et Redemptor tuus Sanctus Israelis, Deus totius terrae vocabitur," (Esaias 54:5);
"Ecce dies venient, cum suscitabo Davidi Germen justum, Qui regnabit Rex: et hoc Nomen Ipsius Jehovah Justitia nostra," (Jeremias 23:5-6; 33:15-16);
"In die illo erit Jehovah in Regem super totam terram: in die illo erit Jehovah unus, et Nomen Ipsius unum," (Sacharias 14:(8,) 9).
Ex his et illis sedentes super soliis confirmati unanimiter dixerunt, quod Ipse Jehovah assumpserit Humanum ad salvandum et redimendum homines.
Sed tunc audita est vox ex Romano Catholicis, qui occultaverant se in angulo templi, dicens, "Quomodo potest Jehovah Pater Homo fieri; estne Creator universi."
Et convertit se unus ex sedentibus super soliis secundi ordinis, et dixit, "Quis tunc."
Et ille et angulo respondit, "Filius ab aeterno."
Sed responsum tulit, "Estne Filius ab aeterno secundum vestram confessionem etiam Creator universi; et quid Filius aut Deus natus ab aeterno; et quomodo apud eundem: potest Divina Essentia, quae est Una et Individua, separari, ac aliquid Ejus descendere et suscipere Humanum, et non simul tota.
Altera Ventilatio de Domino erat, annon sic Deus Pater Ipse unum sunt, sicut anima et corpus unum sunt. Dixerunt, quod hoc consequens sit, quia a Patre est Anima.
Et tunc unus ex illis qui sedebant super soliis in tertio ordine, legebant et Symbolica Fide, quae Athanasiana vocatur, haec: "Tametsi noster Dominus Jesus Christus Filius Dei est Deus et Homo, usque non sunt duo, sed est Unus Christus, imo est prorsus Unus, est Una Persona; quoniam sicut anima et corpus faciunt unum hominem, ita Deus et Homo est Unus Christus.'"
Dixit legens, quod haec Fides recepta sit in universo Christiano orbe etiam a Romano Catholicis. Et dixerunt tunc, "Quid pluribus opus est; sunt Deus Pater et Ipse Unum, sicut Anima et Corpus unum sunt." Et dixerunt, "Quia ita est, videmus quod Humanum Domini sit Divinum, quia est Humanum Jehovae; tum quod Dominus quoad Divinum Humanum adeundus sit, et quod sic et non aliter adiri possit Divinum quod Pater vocatur."
Hoc illorum conclusum confirmavit Angelus per plura adhuc ex Verbo, inter quae fuerunt haec; apud Esajam:
"Puer natus est nobis, et Filius datus est nobis, Cujus Nomen Mirabilis, Consiliarius, Deus, Heros, Pater aeternitatis, Princeps pacis," (9:5 (B.A. 6));
apud eundem:
"Tu Pater noster; Abraham non cognovit nos, et Israel non agnoscit nos; Tu Jehovah Pater noster, Redemptor noster a Saeculo Nomen Tuum," (63:16);
et apud Johannem:
"Jesus dixit, Qui credit in Me, credit in Ipsum Qui misit Me; et qui videt Me, videt Ipsum Qui misit(1) Me," (Johannes 12:44-45);
"Dixit Philippus ad Jesum, Monstra nobis Patrem; dicit illi Jesus, Qui vidit Me vidit Patrem; quomodo ergo tu dicis, Monstra nobis Patrem. Nonne credis quod Ego in Patre et Pater in Me; credite Mihi quod Ego in Patre et Pater in Me," (Johannes 14:8-11);
et demum hoc:
"Jesus dixit, Ego sum Via, Veritas et Vita; nemo venit ad Patrem nisi per Me," (Johannes 14:6).
His auditis dixerunt omnes uno ore et corde, quod Humanum Domini sit Divinum, et quod Hoc adeundum sit ut adeatur Pater; quoniam Jehovah Deus, Qui est Dominus ab aeterno, per Illud Se misit in mundum, et Se fecit visibilem oculis hominum, et sic accessibilem; pariter fecit Se visibilem et sic accessibilem in forma Humana coram antiquis, sed tunc per Angelum.
Post haec sequebatur Deliberatio de Spiritu Sancto. Et primum detecta est plurium idea de Deo Patre, Filio et Spiritu Sancto, quae erat sicut Deus Pater sederet in alto, et Filius ad dextram Ejus, et a Se emitterent Spiritum Sanctum ad illustrandum et docendum homines.
At tunc audita est vox e Caelo, dicens, "Non sustinemus illam cogitationis ideam; quis non scit quod Jehovah Deus sit Omnipraesens: qui hoc scit et agnoscit, etiam agnoscet quod Ipse illustret et doceat, et quod non sit Deus intermedius, distinctus ab Ipso, et minus a duobus, ut persona a persona; quare removeatur prior idea quae est vana, et recipiatur haec quae est justa, et videbitis hoc clare."
Sed tunc iterum audita est vox ex Romano Catholicis, qui se in angulo templi occultaverant, dicens, "Quid tunc est 'Spiritus Sanctus,' Qui in Verbo nominatur apud Evangelistas et apud Paulum, a Quo tot docti e Clero, imprimis a nostro, se dicunt duci; quis hodie in Christiano orbe Spiritum Sanctum et Ejus operationem negat."
Ad haec convertit se unus et illis qui super soliis secundi ordinis sedebant, et dixit, "Spiritus Sanctus est Divinum procedens a Jehovah Domino. Vos dicitis quod Spiritus Sanctus sit Persona per se et Deus per se; sed quid est Persona exiens et procedens a Persona, nisi operatio exiens et procedens. Non potest una persona et altera per alteram exire et procedere, sed operatio potest. Aut quid est Deus exiens et procedens a Deo nisi Divinum exiens et procedens. Non potest unus Deus ab altero per alterum exire et procedere, sed Divinum potest. Estne Divina Essentia Una et Individua: et quia Divina Essentia seu Divinum Esse est Deus, estne Deus Unus et Individuus."
His auditis, sedentes super soliis unanimiter concluserunt quod Spiritus Sanctus non sit Persona per se, nec Deus per se, sed quod sit Sanctum Divinum exiens et procedens et Unico Deo Omnipraesente, Qui est Dominus.
Ad haec dixerunt Angeli stantes ad mensam auream, super qua erat Verbum, "Bene; non legitur ullibi in Veteri Foedere quod Prophetae locuti sint Verbum ex Spiritu Sancto, sed et Jehovah Domino; et ubi in Novo Foedere dicitur 'Spiritus Sanctus,' intelligitur Divinum procedens, quod est Divinum illustrans, docens, vivificans, reformans et regenerans."
Post hoc successit altera ventilatio de Spiritu Sancto, quae erat, A Quo procedit Divinum, quod vocatur Spiritus Sanctus; num ex Divino quod Pater vocatur, vel ex Divino Humano quod Filius. Et cum hoc ventilabant, affulsit lux e Caelo, ex qua viderunt, quod Sanctum Divinum, quod intelligitur per Spiritum Sanctum, procedat ex Divino in Domino per Ipsius Humanum glorificatum, quod est Divinum Humanum, comparative sicut omne activum procedit et anima per corpus apud hominem.
Hoc Angelus stans ad mensam confirmavit ex Verbo per haec:
"Quem misit Pater, verba De loquitur: non ex mensura dedit Illi Spiritum; Pater amat Filium, et omnia dedit in manum Ipsius, (Johannes 3:34-35);
"Exibit Virga de trunco Jischaji; quiescet super Ipso Spiritus Jehovae, Spiritus Sapientiae et Intelligentiae, Spiritus Consilii et Virtutis," (Esaias 11:1-2);
Quod Spiritus Jehovae datus sit super Illum, et quod esset in Illo, (Esaias 42:1; 59:19-20; 61:1; Luca 4:18);
Quando venerit Spiritus Sanctus, Quem Ego missurus sum vobis a Patre," (Johannes 15:26);
"Ille Me glorificabit, quia ex Meo accipiet, et annuntiabit vobis: omnia quaecunque Pater habet Mea sunt; propter hoc dixi, quod ex Meo accepturus sit et annuntiaturus vobis," (Johannes 16:14-15);
"Si abivero, mittam Paracletum ad vos," (Johannes 16:7);
Paracletus est Spiritus Sanctus, (Johannes 14:26);
"Nondum erat Spiritus Sanctus, quia Jesus nondum glorificatus erat," (Johannes 7:39);
Post glorificationem, "Jesus inspiravit, et dixit discipulis, Accipite Spiritum Sanctum," (Johannes 20:22).
Quoniam Divina Operatio Domini et Divina Omnipraesentia Ipsius per "Spiritum Sanctum" intelligitur, ideo cum ad discipulos locutus est de Spiritu Sancto, Quem a Deo Patre missurus est, etiam dicit,
"Non relinquam vos orphanos; abeo et venio ad vos: et in die illo cognoscetis quod Ego in Patre Meo, et vos in Me et Ego in vobis," (Johannes 14:18, 20, 28).
Et mox antequam abivit a mundo, dixit,
"Ecce Ego vobiscum sum omnibus diebus usque ad Consummationem saeculi," (Matthaeus 28:20).
His coram illis lectis, dixit Angelus, "Ex his et pluribus aliis et Verbo, patet quod Divinum quod vocatur Spiritus Sanctus procedat ex Divino in Domino per Divinum Humanum Ipsius."
Ad haec sedentes super soliis, dixerunt, "Hoc est Divina Veritas."
Demum factum est Decretum, hoc: -"Quod et deliberatis in hoc Concilio clare viderimus, et inde pro Sancta Veritate agnoscamus, quod in Domino nostro Jesu Christo sit Divina Trinitas, quae est, Divinum a Quo Quod vocatur Pater, Divinum Humanum Quod est Filius, et Divinum procedens Quod est Spiritus Sanctus: ita est Unus Deus in Ecclesia."
Postquam haec in magnifico illo Concilio conclusa sunt, surrexerunt; et venit Angelus custos ex cimeliarchio, et apportabat cuivis ex illis qui super soliis consederunt vestes splendidas, hic et ibi intertextas filis aureis; et dixit, "Accipite vestes nuptiales." Et deducti sunt in gloria in Novum Caelum Christianum, cum quo Ecclesia Domini in terris, quae est Nova Hierosolyma, conjuncta erit.
(Vers. 21.) "GRATIA DOMINI NOSTRI JESU CHRISTI CUM OMNIBUS VOBIS AMEN."