146、我们在《新耶路撒冷教义之主篇》已说明，神在位格和本质上都为一，神性三位一体在祂里面，这神便是主；还说明，祂里面的神性三位一体被称为“父”、“子”和“圣灵”；作为其它一切存在之源头的神性被称为“父”，神性人身被称为“子”，发出的神性被称为“圣灵”。人们虽称圣灵为发出的神性，却不知它为何被称为“发出”。之所以不知道，是因为迄今为止，人们尚不知主在天使面前显为一轮太阳，这太阳发出的热本质上是神性之爱，发出的光本质上是神性智慧。只要这些事不为人知，就不可能知道发出的神性本身并非一个神性；所以《亚他尼修信经》关于神性三位一体的教义声称：父一位，子一位，圣灵亦一位。
然而，当知道主显为一轮太阳时，就能对被称为圣灵的发出神性获得一个正确观念，即：它与主是一体，但从祂发出，就像热与光从太阳发出。由于同样的原因，天使拥有的爱与智慧越多，拥有的神性之热与神性之光就越多。如果不知道主在灵界显为一轮太阳，祂的神性以上面所描述的方式从它发出，没有人能知道“发出”是什么意思；例如，它是否意味着只是与那些属圣父和圣子的事物交流，或只是启示和教导。但一直以来人们都知道神为一，是全在的，故将发出的神性视为一个神性位格，并称其为神，从而分裂神，这与被启示的理性并不一致。
146. The divine love and wisdom that emanate from the Lord as the sun and constitute heaven's warmth and light is the emanating Divinity that is the Holy Spirit. I explained in Teachings for the New Jerusalem on the Lord that God is one in both person and essence, consisting of a trinity, and that this God is the Lord. I also explained that his trinity is called Father, Son, and Holy Spirit. Divinity as source is the Father, Divinity as human is the Son, and Divinity as emanating is the Holy Spirit.
We say "Divinity as emanating," and yet no one knows why we say "emanating." The reason for this ignorance is that people have not known before that the Lord looks like a sun to angels and that from that sun there issues a warmth that is essentially divine love and a light that is essentially divine wisdom. As long as this remains unknown, people cannot help "knowing" that Divinity as emanating is intrinsic Divinity because it says in the Athanasian doctrine of the Trinity that the Father is one Person, the Son another, and the Holy Spirit another. Now that we know that the Lord looks like a sun, though, we can have an appropriate image of the "Divinity as emanating" that is called the Holy Spirit. We can realize that while it is one with the Lord, it emanates from him the way warmth and light emanate from the sun. This is also why angels are in divine warmth and light to the extent that they are caught up in love and wisdom.
Without this recognition that the Lord looks like a sun in the spiritual world and that his Divinity emanates from him in this way, there is no way for anyone to know what "emanating" means--whether it means simply sharing what belongs to the Father and the Son or simply enlightening and teaching. However, it does not come from enlightened reason if we acknowledge the Holy Spirit as intrinsic Divinity, call it "God," and draw boundaries around it when we know as well that God is both one and omnipresent.
146. The Divine love and wisdom which emanate from the Lord as the sun and which constitute the warmth and light in heaven are the emanating Divine which is the Holy Spirit. In The Doctrine of the New Jerusalem Regarding the Lord we showed that God is one in person and essence, who has in Him a Trinity, and that that God is the Lord. We showed as well that the Trinity in Him is called the Father, Son, and Holy Spirit - the Divine which is the origin of all else being called the Father, the Divine Humanity the Son, and the emanating Divine the Holy Spirit.
People call the Holy Spirit the emanating Divine, and yet no one knows why it is called emanating. People do not know because they have not known before that the Lord appears to angels as the sun, and that from that sun emanates warmth which in its essence is Divine love, and light which in its essence is Divine wisdom. As long as this remained unknown, people could not but suppose that the emanating Divine was a distinct Divine entity, which is also the reason we find it said in the Athanasian doctrine of the Trinity that there is one person of the Father, another of the Son, and still another of the Holy Spirit.
[2] Now, however, when it is known that the Lord appears as a sun, a proper idea may be had of the emanating Divine which is called the Holy Spirit - namely, that it is inseparable from the Lord, but emanates from Him like heat and light from the sun. This, too, is the reason that the more love and wisdom angels possess, the more Divine warmth and light they have.
Without knowing that the Lord appears in the spiritual world as the sun, and that His Divinity emanates from it in the way described, no one could ever know what is meant by its emanating - whether it means, for example, only a communication of those qualities which are properties of the Father and Son, or simply enlightenment and instruction. But even so, it is not the mark of enlightened reason to acknowledge it as a distinct Divine entity, and to call it a God and set it apart, when it is also known that there is one God, and that one omnipresent.
146. THE DIVINE LOVE AND WISDOM WHICH GO FORTH FROM THE LORD AS A SUN, AND CAUSE HEAT AND LIGHT IN HEAVEN, IS THE DIVINE PROCEEDING WHICH IS THE HOLY SPIRIT
In THE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE LORD it has been shown that God is one in Person and in Essence, in Whom is a trinity, and that that God is the Lord; also that the Trinity in Him is called Father, Son and Holy Spirit, and that the Divine as Source (a quo) is named the Father, the Divine Human the Son, and the Divine Proceeding, the Holy Spirit. The Divine is called the Proceeding, and yet no-one knows the reason for its being called the Proceeding. It is not known for the reason that hitherto it has been unknown that the Lord appears before the angels as a Sun, from which Sun proceeds the heat which, in its essence, is the Divine Love, together with the light which, in its essence, is the Divine Wisdom. While these things were unknown, one could not know otherwise than that the Divine Proceeding was a Divine by itself. Therefore also it is stated in the Athanasian doctrine of the Trinity that there is one Person of the Father, another of the Son, and another of the Holy Spirit. Now, however, when it is known that the Lord appears as a Sun, a right idea may be had about the Divine Proceeding which is called the Holy Spirit, that it is one with the Lord but proceeds from Him as heat and light from a sun. And this is also the reason that angels are in Divine heat and Divine light to the extent in which they are in love and wisdom. Without the knowledge that the Lord appears in the spiritual world as a Sun, and that in this way His Divine proceeds, no-one can ever know what is understood by "to proceed," as whether it is merely to communicate those things which belong to the Father and the Soil, or merely to enlighten and teach. But still it is not from enlightened reason to acknowledge the Divine Proceeding as a Divine by itself, and to call it God, and so divide God when it has been known that God is One and that He is Omnipresent.
146. DIVINE LOVE AND DIVINE WISDOM PROCEEDING FROM THE LORD AS A SUN AND PRODUCING HEAT AND LIGHT IN HEAVEN, ARE THE PROCEEDING DIVINE, WHICH IS THE HOLY SPIRIT.
In The Doctrine of the New Jerusalem concerning the Lord it has been shown, that God is one in person and essence in whom there is a trinity, and that that God is the Lord; also, that the trinity in Him is called Father, Son, and Holy Spirit; and that the Divine from which, (Creative Divine) is called the Father; the Human Divine, the Son; and the proceeding Divine, the Holy Spirit. This is called the "proceeding Divine," but no one knows why it is called proceeding. This is not known, because until now it has been unknown that the Lord appears before the angels as a sun, from which sun proceeds heat which in its essence is Divine Love, and also light which in its essence is Divine Wisdom. So long as these things were unknown, it could not be known that the proceeding Divine is not a Divine by itself; consequently the Athanasian doctrine of the trinity declares that there is one person of the Father, another of the Son, and another of the Holy Spirit. Now, however, when it is known that the Lord appears as a sun, a correct idea may be had of the proceeding Divine, which is called the Holy Spirit, that it is one with the Lord, but proceeds from Him, as heat and light from a sun. For the same reason angels are in Divine heat and Divine light just so far as they are in love and wisdom. Without knowing that the Lord appears as a sun in the spiritual world, and that His Divine thus proceeds, it can in no way be known what is meant by "proceeding," whether it means simply communicating those things which are the Father's and the Son's, or simply enlightening and teaching. But inasmuch as it has been known that God is one, and that He is omnipresent, it is not in accord with enlightened reason to recognize the proceeding Divine as a Divine per se, and to call it God, and thus divide God.
146. QUOD DIVINUS AMOR ET DIVINA SAPIENTIA, QUAE PROCEDUNT A DOMINO UT SOLE, ET FACIUNT CALOREM ET LUCEM IN COELO, SIT DIVINUM PROCEDENS, QUOD EST SPIRITUS SANCTUS. In Doctrina Novae Hierosolymae de Domino ostensum est, quod Deus unus sit Persona et Essentia, in quo Trinitas, et quod ille Deus sit Dominus; tum quod Trinitas Ipsius nominetur Pater, Filius et Spiritus sanctus, ac quod Divinum a Quo nominetur Pater, Divinum Humanum Filius, ac Divinum Procedens Spiritus sanctus. Dicitur Divinum procedens, et usque nemo scit, unde est quod dicatur Procedens; quod non sciatur, est quia hactenus ignotum fuit, quod Dominus coram Angelis appareat ut Sol, et quod ex illo Sole procedat Calor, qui in sua essentia est Divinus amor, tum Lux quae in sua essentia est Divina Sapientia; quamdiu haec ignota fuerunt, non potuit aliter sciri, quam quod Divinum procedens esset Divinum per se, quare etiam in Doctrina Trinitatis Athanasiana dicitur, quod alia Persona sit Patris, alia Filii, et alia Spiritus sancti:
[2] nunc autem quando scitur, quod Dominus ut Sol appareat, haberi potest justa idea de Divino Procedente, quod vocatur Spiritus sanctus, quod sit unum cum Domino, sed quod procedat ab Ipso, sicut Calor et Lux a Sole: quae etiam causa est, quod quantum Angeli in amore et sapientia sunt, tantum sint in Divino Calore et Divina Luce. Absque cognitione, quod Dominus in Mundo spirituali appareat ut Sol, et quod Divinum Ipsius ita procedat, nusquam aliquis scire potest, quid intelligitur per procedere, ut num solum sit communicare illa quae Patris et Filii sunt, aut solum illustrare et docere; sed usque sic ex ratione illustrata non est agnoscere id pro Divino per se, et vocare Deum, ac distinguere, quando etiam notum fuit, quod Deus unus sit, et Ille Omnipraesens.