172、我在《新耶路撒冷教义之圣经篇》已说明，主就是圣言，教会的一切教义必须取自圣言。既然主是圣言，那么可推知，被圣言教导，就是唯独被主教导。不过，这一点不太容易理解，有必要按下列顺序来说明：
①主就是圣言，因为圣言来自祂，并论述祂。
②还因为圣言就是神性良善的神性真理。
③因此，从圣言被教导就是被主自己教导。
④这一切是通过讲道间接实现的，但这并不夺去直接性。
①主就是圣言，因为圣言来自祂，并论述祂。在教会，没有人会否认，圣言来自主。不过，即便没有人否认圣言唯独论述主，但也没有人真正认识到这一点。我在《新耶路撒冷教义之主篇》（1-7，37-44节），以及《新耶路撒冷教义之圣经篇》（62-69，80-90，98-100节）解释了这一点。既然圣言唯独来自主，并唯独论述主，那么可推知，人从圣言被教导，就是从主被教导，因为圣言就是神性。除了神性本身，就是圣言的源头和论述的对象之外，谁还能传达某种神性之物，并将它植入心中呢？因此，当主论到祂与门徒的结合时，祂说：
他们要住在祂里面，祂的话也住在他们里面。（约翰福音15:7）
祂的话就是灵，就是生命。（约翰福音6:63）
祂与遵守祂话的人同住。（约翰福音14:20-24）
因此，从主思考就是从圣言思考，表面上看，是通过圣言思考。《新耶路撒冷教义之圣经篇》从头到尾都已说明，圣言的一切都与天堂相联。由于主就是天堂，所以这意味着圣言的一切都与主自己相联。天堂天使的确与天堂相联，但这也是来自主。
②主就是圣言，还因为圣言就是神性良善的神性真理。主就是圣言，祂在约翰福音以这些话教导了这一点：
太初有圣言，圣言与神同在，圣言就是神。圣言成了肉身，住在我们中间。（约翰福音1:1，14）
迄今为止，人们以为这段经文只是在说，神通过圣言教导世人，于是对它作了夸张的解释，暗示主不是圣言本身。这是因为人们不知道，“圣言”表示神性良善的神性真理，或也可说，神性之爱的神性智慧。我在《圣爱与圣智》第一部分解释了，这些就是主自己；在《新耶路撒冷教义之圣经篇》（1-86节）解释了，它们就是圣言。
有必要简单解释一下，主如何是神性良善的神性真理。每个人之所以为人，不是由于他的脸和身体，而是由于他的爱之良善和智慧之真理；正是这些使得一个人成为一个人，所以每个人也都是自己的真理和自己的良善，或自己的爱和自己的智慧。没有这些，他不是一个人。但主是良善本身和真理本身，或说，爱本身和智慧本身；这些就是太初与神同在，且就是神，成了肉身的圣言。
③因此，从圣言被教导就是被主自己教导，因为这就是从良善本身和真理本身，或爱本身和智慧本身，也就是圣言被教导，如前所述。但每个人都是照着属于他自己的爱的理解力被教导；超出理解力的东西是不会持久的。凡在圣言里被主教导的人，在世上都接受少许真理，但等到成为天使时，会接受大量真理。因为圣言的内层，也就是神性属灵和神性属天事物，同时被植入了。然而，这些不打开，直到他离世，因而在天堂；在那里，他会进入天使的智慧，这智慧与人类智慧，也就是人以前的智慧相比，是无法形容的。在《新耶路撒冷教义之圣经篇》（5-26节）可以看到：构成天使智慧的神性属灵和神性属天事物存在于圣言的一切事物中，无论总体还是细节。
④这一切是通过讲道间接实现的，但这并不夺去直接性。圣言只能通过父母、教师、牧师、书籍，特别是对它的阅读而被间接教授。然而，不是这些，而是主通过它们在教授圣言。此外，牧师们都知道这一点，他们说，他们不是从自己，而是从神的灵说话；一切真理，和一切良善一样，都来自神。他们的确能宣讲圣言，把它带入许多人的理解力，但不能带入任何人的心；不在心里的东西会在理解力中消失；“心”表示人的爱。由此可见，人唯独被主引领和教导；当这一切通过圣言实现时，他就被主直接教导。这就是天使智慧的奥秘。
172. In The Doctrine of the New Jerusalem Regarding the Sacred Scripture we showed that the Lord is the Word, and that every doctrine of the church is to be drawn from the Word. Now, because the Lord is the Word, it follows that a person who is taught by the Word is taught by the Lord alone. However, because this is difficult to comprehend, we will elucidate it under the following series of headings:
1. The Lord is the Word because the Word is from Him and about Him.
2. And because it is the Divine truth belonging to Divine good.
3. Thus to be taught by the Word is to be taught by Him.
4. That this is accomplished indirectly through preaching, moreover, does not take away its directness.
[2] FIRST, that the Lord is the Word because it is from Him and about Him: No one in the church denies that the Word is from the Lord. No one indeed denies that the Word is about the Lord alone, either, but neither is it known. We have, however, shown it in The Doctrine of the New Jerusalem Regarding the Lord 1-7 and 37-44, and in The Doctrine of the New Jerusalem Regarding the Sacred Scripture 62-69, 80-90, 98-100.
Now, because the Word is from the Lord alone and about the Lord alone, it follows that when a person is taught by the Word, he is taught by the Lord. For the Word is Divine. Who can communicate something Divine and implant it in people's hearts but the Divine itself from whom it comes and of whom it treats? Therefore when speaking of His conjunction with His disciples, the Lord says that they should abide in Him, and His words in them (John 15:7); that His words are spirit and life (John 6:63); and that He has His abode in those who keep His words (John 14:20-24). Consequently to think from the Lord is to think from the Word, as though through the Word.
In The Doctrine of the New Jerusalem Regarding the Sacred Scripture we showed from beginning to end that the constituents of the Word all have communication with heaven; and because the Lord is heaven, it means that the constituents of the Word all have communication with the Lord Himself. There is, indeed, a communication with the angels in heaven, but this, too, is from the Lord.
[3] SECOND, that the Lord is the Word because it is the Divine truth belonging to Divine good: The Lord teaches that He is the Word with these words in John:
In the beginning was the Word, and the Word was with God, and the Word was God. And the Word became flesh and dwelt among us?. (John 1:1, 14)
Because this statement has been interpreted previously to mean only that God teaches mankind through the Word, it has therefore been explained as a hyperbolic expression, with the implication that the Lord is not really the Word. That is because people have not known that by the Word is meant the Divine truth accompanying Divine good, or to say the same thing, the Divine wisdom accompanying Divine love. That these are the Lord Himself we showed in Part One of our treatise Divine Love and Wisdom, and that they are the Word, in The Doctrine of the New Jerusalem Regarding the Sacred Scripture 1-26.
[4] We will briefly explain here as well how the Lord is the Divine truth accompanying Divine good. Every human being is human not because of his face and anatomy, but because of the goodness of his love and the truths of his wisdom. And as a human being is human because of these, every person is also his own truth and own good, or his own love and own wisdom. Without these he is not human. The Lord, however, is goodness itself and truth itself, or to say the same thing, love itself and wisdom itself. And these are the Word which was in the beginning with God, and which was God, and which became flesh.
[5] THIRD, thus that to be taught by the Word is to be taught by the Lord Himself: That is because it is to be taught by good itself and truth itself, or by love itself and wisdom itself, which are the Word, as we have said. But everyone is taught in accordance with the comprehension of his love. Anything beyond this does not remain.
All people who are taught by the Lord in the Word are instructed in a few truths while in the world, but in many truths when they become angels. For the interior contents of the Word, which are Divinely spiritual and Divinely celestial, are implanted at the same time, but are not opened in a person until after his death, when he is in heaven and in possession of angelic wisdom, which in comparison to human wisdom, thus in comparison to his prior wisdom, is indescribable.
(The fact that the Divinely spiritual and Divinely celestial components that form angelic wisdom are present in each and all constituents of the Word may be seen in The Doctrine of the New Jerusalem Regarding the Sacred Scripture 5-26.)
[6] FOURTH, that this is accomplished indirectly through preaching does not take away its directness: The Word has to be taught through the agency of parents, teachers, preachers, books, and especially by hearing it read. But still it is not taught by these intermediaries, but by the Lord through them. This, too, is one of the things preachers know, who say that they speak not of themselves but by the spirit of God, and that every truth, like every good, comes from God. They can, indeed, speak the Word, and convey it to the understanding of many; but they cannot introduce it into anyone's heart, and what is not in the heart perishes in the intellect. (By the heart we mean a person's love.)
It can be seen from this that a person is led and taught by the Lord alone, and this by Him directly when he is led and taught by the Word. This is a supreme secret of angelic wisdom.
172. I explained in Teachings for the New Jerusalem on Sacred Scripture that the Lord is the Word and that all the teaching of the church should be based on the Word. Since the Lord is the Word, then, it follows that when we are being taught by the Word we are being taught by the Lord alone. However, since this is hard to grasp, I need to make it clear in the following sequence. (a) The Lord is the Word because it comes from him and is about him. (b) [The Lord is the Word] also because it is divine truth coming from divine good. (c) Being taught from the Word is therefore being taught from him. (d) It does not reduce the immediacy that this happens indirectly, through sermons.
[2] (a) The Lord is the Word because it comes from him and is about him. No one in the church denies that the Word comes from the Lord, but even though no one denies that the Word is about no one but the Lord, no one really knows this. I have, however, explained it in The Doctrine of the New Jerusalem respecting the Lord 1-7, 37-44; and Teachings for the New Jerusalem on Sacred Scripture 62-69, 80-90, 98-100. Since the Word comes from the Lord alone and is about the Lord alone, it follows that when we are being taught from the Word we are being taught from the Lord. The Word is actually divine. Who is able to communicate something divine and instill it into our hearts except Divinity itself, the source and the subject? This is why when the Lord talks with his disciples about their union with him he talks about their abiding in him and his words abiding in them (John 15:7), about his words being spirit and life (John 6:63), and about making his dwelling with people who keep his words (John 14:20-24). This means that thinking from the Lord is thinking from the Word, to all appearances thinking by means of the Word.
I have explained throughout Teachings for the New Jerusalem on Sacred Scripture, from beginning to end, that everything in the Word is in touch with heaven; and since the Lord is heaven, this means that everything in the Word is in touch with the Lord himself. Heaven's angels do have access to heaven, but this too is from the Lord.
[3] (b) The Lord is the Word also because it is divine truth coming from divine good. The Lord teaches that he is the Word in John by saying, "In the beginning was the Word, and the Word was with God, and God was the Word, and the Word was made flesh and dwelt among us" (John 1:1, 14). Because until now this has been understood only as saying that the Lord teaches us through the Word, it has been taken as hyperbole with the implication that the Lord is not really the Word. This is because people have not realized that "the Word" means what is divine and true coming from what is divine and good, or in other words, divine wisdom from divine love. I explained that these are the Lord himself in part 1 of Divine Love and Wisdom, and explained that they are the Word in Teachings for the New Jerusalem on Sacred Scripture 1-86 [Teachings for the New Jerusalem on Sacred Scripture 1-26].
[4] Now I need to explain briefly how the Lord is what is divine and true from what is divine and good. We are not human because of our faces and bodies but because of the goodness of our love and the truths of our wisdom; and since this is what makes us human, we are also whatever is true and good about us, our own love and our own wisdom. Apart from these, we are not human. The Lord, though, is what is essentially true and essentially good, or love itself and wisdom itself; and these are the Word that was in the beginning with God, that was God, and that was made flesh.
[5] (c) Being taught from the Word is therefore being taught by the Lord himself because it is being taught from what is essentially good and essentially true, or from the love itself and wisdom itself that are the Word, as just stated. Still, we all learn within the limits of the comprehension of our love. Anything beyond that is transient.
People who are taught by the Lord in the Word learn a few truths in this world, but they learn a great many when they become angels. The deeper levels of the Word, the divine spiritual and divine heavenly contents, are being instilled at the same time. However, these are not opened up until after our death, in heaven, where we come into an angelic wisdom that in comparison to our earlier human wisdom is simply indescribable. You may see in Teachings for the New Jerusalem on Sacred Scripture 5-26 that the divine spiritual and divine heavenly contents that constitute the wisdom of angels are present throughout the Word, in its every detail.
[6] (d) It does not reduce the immediacy that this happens indirectly, through sermons. The only way the Word can be taught is indirectly, through our parents, teachers, preachers, and books, and especially by our reading it. Still, these are not our teachers: the Lord is, using them as means. This is derived from what preachers know, too. They say that they are not talking from their own resources but from the spirit of God and that everything true, like everything good, comes from God. They can talk and can convey things to the minds of many, but not to anyone's heart; and anything that does not enter the heart dies in the mind. "The heart" means our love.
We can see from this that we are led and taught by the Lord alone and that this happens directly from him when it happens from the Word. This is a most treasured secret of angelic wisdom.
172. IN THE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED SCRIPTURE it was shown that the Lord is the Word, and that all doctrine of the Church is to be drawn from the Word. Now since the Lord is the Word, it follows that the man who is taught from the Word is taught by the Lord alone. As this, however, is not easily comprehended it will be illustrated in the following order:
1. The Lord is the Word because the Word is from Him and treats of Him.
2. Also because it is the Divine Truth of the Divine Good.
3. Therefore to be taught from the Word is to be taught from Him.
4. The fact that this is done mediately through preaching does not destroy its immediate nature.
[2] First: The Lord is the Word because it is from Him and treats of Him. That the Word is from the Lord is not denied by anyone in the Church; but that the Word treats of the Lord alone is not indeed denied, neither is it known. This has been shown in THE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE LORD (n. 1-7 and n. 37-44); and in THE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED SCRIPTURE (n. 62-69, 80-90, 98-100). Now since the Word is from the Lord alone and treats of the Lord alone, it follows that when a man is taught from the Word he is taught from the Lord, for the Word is Divine. Who can communicate the Divine and implant it in the heart except the Divine Himself from whom it is derived and of whom it treats? When, therefore, the Lord speaks of this conjunction of Himself with the disciples He says:
That they should abide in Him, and His words in them. John 15:7.
That His words were spirit and life. John 6:63.
And that He makes His abode with those who keep His words. John 14:20-24.
Therefore to think from the Lord is to think from the Word and, as it were, through the Word. It has been shown in THE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED SCRIPTURE from beginning to end, that all things of the Word have communication with heaven; and as the Lord is heaven, this means that all things of the Word have communication with the Lord Himself. The angels of heaven do indeed have communication; but this also is from the Lord.
[3] Second: The Lord is the Word because it is the Divine Truth of the Divine Good. That the Lord is the Word He teaches in John in these words:
In the beginning was the Word, and the Word was with God, and the Word was God ... and the Word was made flesh, and dwelt among us. John i. 1, 14.
As this passage has hitherto been understood to mean only that God taught men through the Word, therefore it has been explained as a hyperbolical expression, implying that the Lord is not the Word itself. The reason is that men did not know that by the Word is meant the Divine Truth of the Divine Good, or, what is the same, the Divine Wisdom of the Divine Love. That these are the Lord Himself is shown in the treatise THE DIVINE LOVE AND WISDOM, First Part; and that these are the Word is shown in THE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED SCRIPTURE (n. The Doctrine of the New Jerusalem Regarding the Sacred Scripture 1-86).
[4] How the Lord is the Divine Truth of the Divine Good will also be briefly stated here. Every man is a man not from his face and body but from the good of his love and the truths of his wisdom; and because a man is a man from these, every man is also his own truth and his own good, or his own love and his own wisdom; and without these he is not a man. But the Lord is Good itself and Truth itself, or, what is the same, Love itself and Wisdom itself; and these are the Word which in the beginning was with God and which was God, and which was made flesh.
[5] Third: Therefore to be taught from the Word is to be taught by the Lord Himself, because it is to be taught from Good itself and from Truth itself, or from Love itself and from Wisdom itself, which are the Word, as has been said; but everyone is taught according to the understanding appropriate to his own love; what is taught beyond this does not remain. All those who are taught by the Lord in the Word are instructed in a few truths while in the world, but in many when they become angels. For the interiors of the Word, which are Divine spiritual and Divine celestial things, are implanted at the same time but are not opened in a man until after his death, when he is in heaven where he is in angelic wisdom; and this in comparison with human wisdom, that is, his former wisdom, is ineffable. It may be seen in THE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED SCRIPTURE (n. 5-26) that Divine spiritual and Divine celestial things, which constitute angelic wisdom, are present in all things of the Word in general and in particular.
[6] Fourth: The fact that this is done mediately by preaching does not destroy its immediate nature. The Word can only be taught mediately through parents, teachers, preachers, books, and especially through the reading of it. Nevertheless, it is not taught by these, but by the Lord through them. This, moreover, is in keeping with what preachers know, for they say that they do not speak from themselves but from the spirit of God, and that all truth, as also all good, is from God. They are indeed able to declare the Word and bring it to the understanding of many, but not to the heart of anyone; and what is not in the heart perishes in the understanding; and by the heart is meant man's love. From these considerations it may be seen that man is led and taught by the Lord alone; and that he is taught immediately by Him when this is done from the Word. This is the central truth (arcanum) of angelic wisdom.
172. In the Doctrine of the New Jerusalem concerning the Sacred Scripture it has been shown that the Lord is the Word, and that all doctrine of the church must be drawn from the Word. Since, then, the Lord is the Word, it follows that the man who is taught from the Word is taught by the Lord alone. But as this is not easily comprehended, it shall be illustrated in the following order: (1) The Lord is the Word because the Word is from Him and treats of Him. (2) Also because it is the Divine truth of the Divine good. (3) Thus to be taught from the Word is to be taught from the Lord. (4) That this is done mediately through preaching does not take away the immediateness.
[2] First: The Lord is the Word because the Word is from Him and treats of Him. That the Word is from the Lord is denied by no one in the church. That the Word treats of the Lord alone is not denied, indeed, but neither is it known. This has been set forth in the Doctrine of the New Jerusalem concerning the Lord (1-7, 37-44); also in the Doctrine of the New Jerusalem concerning the Sacred Scripture (62-69, 80-90, 98-100). Since, then, the Word is both from the Lord alone and treats of the Lord alone, it follows that when man is taught from the Word he is taught from the Lord, since the Word is the Divine; and who except the essential Divine, from whom the Word is and of whom it treats, can communicate the Divine, and plant it in the heart? When, therefore, the Lord speaks of His conjunction with the disciples He says:-
That they should abide in Him, and His words in them (John 15:7). That His words are spirit and life (John 6:63).
And that He makes His abode with those who keep His words (John 14:20-24).
To think from the Lord, therefore, is to think from the Word, seemingly through the Word. That all things of the Word have communication with heaven has been shown in the Doctrine of the New Jerusalem concerning the Sacred Scripture, from beginning to end. And since the Lord is heaven, this means that all things of the Word have communication with the Lord Himself. It is true that the angels of heaven have communication; but this, too, is from the Lord.
[3] Secondly: The Lord is the Word, because it is the Divine truth of the Divine good. That the Lord is the Word He teaches in John in these words:-
In the beginning was the Word, and the Word was with God, and God was the Word; and the Word became flesh, and dwelt among us (John 1:1, 14).
As heretofore this has been understood to mean only that God taught men through the Word, it has been explained as a hyperbolical expression, not meaning that the Lord is the Word itself; and for the reason that it was unknown that by "the Word" the Divine truth of the Divine good is meant, or, what is the same, the Divine wisdom of the Divine love. That these are the Lord Himself is shown in Part First of the work on The Divine Love and the Divine Wisdom; and that these are the Word is shown in the Doctrine of the New Jerusalem concerning the Sacred Scripture (1-86).
[4] How the Lord is the Divine truth of the Divine good shall also be briefly told. Every man is a man not from his face and body but from the good of his love and from the truths of his wisdom; and because it is from these that a man is a man, every man is also his own truth and his own good, or his own love and his own wisdom. Apart from these he is not a man. But the Lord is good itself and truth itself, or, what is the same, He is love itself and wisdom itself; and these are the Word which was in the beginning with God and which was God, and which became flesh.
[5] Thirdly: Thus to be taught from the Word is to be taught by the Lord Himself, because it is to be taught from good itself and truth itself, or from love itself and from wisdom itself, which are the Word, as has been said. But every one is taught according to the understanding that belongs to his own love; what is beyond this is not permanent. All those who are taught by the Lord in the Word are taught a few truths in the world, but many when they become angels; for the interiors of the Word, which are Divine spiritual and Divine celestial things, although implanted at the same time, are not opened in man until after his death, thus in heaven, where he is in angelic wisdom, which in comparison with human wisdom, that is, man's former wisdom, is ineffable. That Divine spiritual and Divine celestial things, which constitute angelic wisdom, are present in all things, and in each thing of the Word, may be seen in the Doctrine of the New Jerusalem concerning the Sacred Scripture (5-26).
[6] Fourthly: That this is done mediately through preaching does not take away the immediateness. The Word must needs be taught mediately through parents, teachers, books, and especially the reading of it. Nevertheless it is not taught by these, but by the Lord through them. And this the preachers know, and they say that they do not speak from themselves but from the spirit of God, and that all truth, like all good, is from God. They are able, indeed, to declare the Word, and bring it to the understanding of many, but not to the heart of any one; and what is not in the heart perishes in the understanding; "the heart" meaning man's love. From all this it can be seen that man is led and taught by the Lord alone, and is led and taught immediately by Him when this is done from the Word. This is the arcanum of arcana of angelic wisdom.
172. In 1DOCTRINA NOVAE HIEROSOLYMAE DE SCRIPTURA SACRA, ostensum est, quod Dominus sit Verbum, et quod omnis doctrina Ecclesiae ex Verbo haurienda sit; nunc quia Dominus est Verbum, sequitur, quod homo qui docetur ex Verbo, doceatur a Solo Domino. Sed quia hoc aegre comprehenditur, illustrabitur in hoc ordine. 1. Quod Dominus sit Verbum, quia Verbum est ab Ipso et de Ipso. 2. Et quia est Divinum Verum Divini Boni. 3. Quod sic ex Verbo doceri, sit ex Ipso. 24. Et quod fiat mediate per praedicationes, quod non tollat immediatum.
[2] PRIMO; Quod Dominus sit Verbum, quia est ab 3Ipso et de Ipso. Quod Verbum sit a Domino, a nemine negatur in Ecclesia; quod autem Verbum sit de Solo Domino, hoc quidem non negatum est, sed nescitum, at ostensum in DOCTRINA NOVAE HIEROSOLYMAE DE DOMINO 1-7 et 37-44: et in DOCTRINA NOVAE HIEROSOLYMAE DE SCRIPTURA SACRA 62-69, 80-90, 98-100: nunc quia Verbum est ex Solo Domino, et de Solo Domino, sequitur, quod cum homo docetur ex Verbo, doceatur ex Domino, est enim Verbum Divinum; quis potest 4communicare Divinum, ac illud indere cordibus, nisi quam ipsum Divinum, a quo est et de quo agit: quare dicit Dominus, ubi loquitur de conjunctione Ipsius cum discipulis, "Quod manerent in Ipso, et verba Ipsius in illis," Johannes 15:7. "Quod verba Ipsius essent spiritus et vita," Johannes 6:63: "Et quod mansionem habeat apud illos, qui verba Ipsius servant," 14:20-24; quare cogitare 5ex Domino, est ex Verbo, sicut per Verbum. Quod omnia Verbi communicationem cum Coelo habeant, in DOCTRINA NOVAE HIEROSOLYMAE DE SCRIPTURA 6SACRA, a principio ad finem, ostensum est, et quia Dominus est Coelum, intelligitur quod omnia Verbi communicationem habeant cum Ipso Domino: Angeli Coeli quidem communicationem habent, sed hoc quoque a Domino.
[3] SECUNDO; Quod Dominus sit Verbum, quia est Divinum Verum Divini Boni: quod Dominus sit Verbum, docet apud Johannem his verbis, "In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: et Verbum Caro factum est, et habitavit in nobis," 1:1, 14; hoc quia hactenus non aliter intellectum est, quam quod Deus doceret hominem per Verbum, ideo explicatum est per vocem elevationis, quae involvit quod Dominus non sit Ipsum Verbum: causa est, quia non sciverunt, quod per Verbum intelligatur Divinum Verum Divini Boni, seu quod idem, Divina Sapientia Divini Amoris; quod haec sint Ipse Dominus, in Transactione de DIVINO AMORE ET DIVINA SAPIENTIA, in Parte Prima, ostensum est; et quod haec sint Verbum, in DOCTRINA NOVAE HIEROSOLYMAE DE SCRIPTURA SACRA 1-26 7.
[4] Quomodo Dominus est Divinum Verum Divini Boni, hic paucis etiam dicetur: omnis homo non est homo ex facie et corpore, sed ex bono amoris sui et ex veris sapientiae suae; et quia homo ex his est homo, est quoque omnis homo suum verum et suum bonum, seu suus amor et sua sapientia; absque his non est homo: Dominus autem est Ipsum Bonum et Ipsum Verum, seu quod idem, Ipse Amor et Ipsa Sapientia; et haec sunt Verbum, quod in principio fuit apud Deum, et quod fuit Deus, et quod Caro factum est.
[5] TERTIO. Quod sic ex Verbo doceri sit ab Ipso Domino, quia est ex Ipso Bono et ex Ipso Vero, seu ex Ipso Amore et ex Ipsa Sapientia, quae sunt Verbum, ut dictum est; sed quisque docetur secundum sui amoris intellectum; quod supra est, non manet. Omnes illi qui docentur a Domino in Verbo, in paucis veris docentur in mundo, sed in multis cum fiunt angeli; interiora enim Verbi, quae sunt Divina Spiritualia et Divina Coelestia, implantantur simul, sed haec non apud hominem aperiuntur quam post obitum ejus, in Coelo, ubi est in sapientia angelica, quae respective ad humanam, ita ad priorem suam, est ineffabilis. Quod Divina spiritualia et Divina coelestia, quae faciunt sapientiam angelicam, insint omnibus et singulis Verbi, in DOCTRINA NOVAE HIEROSOLYMAE DE SCRIPTURA SACRA 5-26, 8videatur.
[6] QUARTO; Quod hoc fiat mediate per praedicationes, non tollit immediatum: Verbum non potest aliter quam mediate per parentes, magistros, praedicatores, libros, et imprimis per lectionem ejus, doceri; sed usque non docetur ab illis, sed per illos a Domino: hoc quoque est ex scientia praedicatorum, qui dicunt, 9quod non ipsi ex se, sed ex spiritu Dei loquantur; et quod omne verum sicut omne bonum sit a Deo; loqui quidem id possunt, ac inferre multorum intellectui, sed non alicujus cordi, et quod non est in corde, hoc perit in intellectu; per cor intelligitur amor hominis. Ex his videri potest, quod homo a Solo Domino ducatur et doceatur; et quod immediate ab Ipso, cum ex Verbo. Hoc est arcanum arcanorum Sapientiae Angelicae.
Footnotes:
1 Prima editio: IN
2 Prima editio: Ipso (absque interpuncto)
3 Prima editio: ah
4 Prima editio: pottst
5 Prima editio: cogitare
6 Prima editio: SCRIFTURA
7 Prima editio: 86.
8 NOVAE ubi in prima editione NOVAE NOVAE. Prima editio habet "SBRIPTURA" in loco "SCRIPTURA."
9 Prima editio: dicunt;