72、这个神观是根本性的；因为没有它，我们下面所说关于神-人对宇宙的创造及其眷顾管理、全能、全在、全知的话，即便能被理解，也无法铭记于心。因为纯属世人哪怕理解这些事，仍会回头陷入他的生命之爱，也就是他的意愿之爱；这爱会驱散这些真理，使他的思维沉浸于空间，也就是他视之为理性的光所居之地；殊不知，他越否认这些事，就越不理性。事实的确如此，这一点可通过人们对于“神是一位人”的真理所持的观念来证实。请仔细阅读前面所述(11–13节)和我们接下来的讨论，然后你就会明白事实的确如此。但是，当你松懈自己的思维，任由它落回源于空间的属世之光时，这些事看上去岂不是自相矛盾？若继续任由自己的思维下落，岂不会弃绝它们？这就是为何我们说神性充满宇宙的一切空间，而不说神-人充满它们。因为如果真这样说了，纯属世的视觉不会同意。不过，要是说神性充满一切空间，它就会赞同，因为这与神学家的说法一致，即：神全在，听见并知道一切。关于这个主题，详情可见上文(7–10节)。
72. This is a foundational thought about God, since without it, while readers may understand what I am going to say about the creation of the universe by the Divine-Human One and about God's providence, omnipotence, omnipresence, and omniscience, they still will not retain it. This is because even when merely earthly people do understand these things, they still slip back into the love of their life that is their basic volition. This dissipates their previous thought and plunges their thinking into space, where they find the light that they call "rational." They do not realize that to the extent that they deny what they have understood, they become irrational.
You may confirm the truth of this by looking at the concept of the truth that God is human. Please read carefully what I wrote above in 11-13 and thereafter, and you will understand that it is true. Then bring your thoughts back into the earthly lighting that involves space. Will these things not seem paradoxical to you? And if you bring your thoughts all the way back, you will deny them.
This is why I said that Divinity fills all space in the universe and did not say that the Divine-Human One does. If I were to say this, merely earthly light would not accept it, though it can accept the notion that Divinity fills all space because this agrees with the standard language of theologians. They say that God is omnipresent, and hears and knows everything. There is more on this subject in 7-10 above.
72. This conception of God is fundamental, for without it what we are going to say about the creation of the universe by the human God and His providence, omnipotence, omnipresence and omniscience may indeed be understood, but still not be retained. For the merely natural person, having once understood these things, nevertheless lapses back into his life's love, which is his will's love, and this dispels them and immerses his thought in notions of space where his sight that he calls rational resides, not knowing that the more he denies these things, the more irrational he is.
The reality of this may be verified by your concept of this truth, that God is human. Read, please, attentively what we said above in nos. 11-13 and what we wrote in subsequent discussions. You will then understand that it is so. But relax your thinking and let it return to a natural sight which draws its character from notions of space - will you not see these same things as logical inconsistencies? And if you relax your thinking still further, you will reject them.
That is why we say that the Divine fills every space and interval of space in the universe, and not that the human God does so; for if we were to say the latter, merely natural sight would not give its assent. But to say that the Divine does so, this it assents to, because it accords with the common saying of theologians, that God is omnipresent and hears and knows all things.
For more on this subject see above, nos. 7-10.
72. This is the basic thought about God. For without that, those things which will be said about the creation of the universe by God-Man, of His Providence, Omnipotence, Omnipresence and Omniscience can certainly be understood, but not so as to be retained, since the merely natural man, while he understands these things, still falls back into his life's love which is that of his will. This love dissipates these [truths] and immerses his thought in space in which is his light (lumen), and he calls this rational, not knowing that, to the extent he denies these things, he is irrational. That this is so can be confirmed by the idea of this truth, that God is Man. Read with attention, I entreat you, the things written above (11-13), and what follows after, and you will understand that it is so. But let down your thought into the natural light (lumen) which derives from space, and will you not see these things as paradoxes, and if you lower it much, will you not reject them? This is why it is said that the Divine fills all spaces of the universe, and why it is not said that God-Man fills them. For if this were said, the merely natural light (lumen) would not assent. But it does support [the idea] that the Divine fills all space because it agrees with the formula of speech of theologians, that God is Omnipresent, and hears and knows all things. (More on this subject may be seen above7-10.)
72. This is the basis of thought concerning God; for without it, what is to be said of the creation of the universe by God-Man, of His Providence, Omnipotence, Omnipresence and Omniscience, even if understood, cannot be kept in mind; since the merely natural man, even while he has these things in his understanding, sinks back into his life's love, which is that of his will; and that love dissipates these truths, and immerses his thought in space, where his lumen, which he calls rational, abides, not knowing that so far as he denies these things, he is irrational. That this is so, may be confirmed by the idea entertained of this truth, that GOD is a MAN. Read with attention, I pray you, what has been said above (n. 11-13) and what follows after, and your understanding will accept it. But when you let your thought down into the natural lumen which derives from space, will not these things be seen as paradoxes? and if you let it down far, will you not reject them? This is why it is said that the Divine fills all spaces of the universe, and why it is not said that God-Man fills them. For if this were said, the merely natural lumen would not assent. But to the proposition that the Divine fills all space, it does assent, because this agrees with the mode of speech of the theologians, that God is omnipresent, and hears and knows all things. (On this subject, more may be seen above, n. 7-10.
72. Haec fundamentalis cogitatio de Deo est, nam absque illa possunt quidem illa, quae dicentur de creatione Universi a Deo Homine, de Ipsius Providentia, Omnipotentia, Omnipraesentia et Omniscientia, intelligi, sed usque non retineri, quoniam mere naturalis homo, dum intelligit illa, usque relabitur 1 in amorem suae vitae, qui est voluntatis ejus, et hic dissipat illa, ac cogitationem immergit spatio, in quo est lumen ejus quod vocat rationale, non sciens, quod quantum negat illa, tantum irrationalis sit. Quod ita sit, potest confirmari per ideam de hoc vero, QUOD DEUS SIT HOMO; lege quaeso cum attentione, quae supra 11-13, et quae postea scripta sunt; tunc intelliges quod ita sit; at remitte cogitationem in naturale lumen 2 quod trahit ex spatio; annon illa ut paradoxa visurus es, et si multum remittis, rejecturus es. Haec causa est quod dicatur, quod Divinum impleat omnia spatia Universi, et quod non dicatur quod Deus Homo impleat, nam si hoc diceretur, non suffragaretur mere naturale lumen, sed quod Divinum impleat, hoc suffragatur, quia concordat cum formula loquutionis Theologorum, quod Deus Omnipraesens sit, ac audiat et sciat omnia. Plura de hac re videantur supra 7-10.
Footnotes:
1. Prima editio: relabi- / bitur
2. Prima editio: lnmen