526、我偶尔与天使们谈论这件事，并告诉他们，世上大多数生活在邪恶中的人，当他们与别人谈论天堂和永生时，除了进入天堂仅仅是因为怜悯而被接纳之外，没有别的想法。那些把信当成得救的唯一途径的人，尤其相信这一点，因为从他们的宗教信条来看，他们不用关心生活和造就生活的仁爱的行为，因而不关心主将天堂植入人并使他接受天堂喜乐的其它任何途径。由于他们弃绝一切实际的途径，他们假设的必然结论是，人唯独凭怜悯进入天堂，此怜悯被认为是父上帝因着圣子的代求被感动而行的。
[2]对于这一切，天使们说，他们知道这种教条必是从人只有靠信得救的假设推出来的，并且这个教条是其它教条的头，而这个头不是真理，故天堂之光不可能流进去。因此，这是当今教会普遍无知的根源，即对主、天堂、死后的生命、天堂的喜乐、爱与仁的本质、以及总体上良善与真理的结合、人类生命的源头和性质等，几乎一无所知。要知道，人的生命从来不是出于思想，而是出于意愿和随后的行为。只有当思想源于意志时，生命才出于思想，同样地，生命也不出于信仰，除非信仰源于爱。令天使感到悲哀的是，这些人不知道唯独信不可能存在于任何人里面，因为信仰脱离了它的源头，也就是爱，只不过是知识，在有些人里面，只是某种假冒信仰的说词（参看第482节）。这种说词不在人的生命中，而是在生命之外，因为如果它不与人的爱一致，它就会与人分离。
[3]天使进一步地说，那些对人得救的根本方法持这种原则的人，必然相信即时的怜悯，因为他们既从属世之光也从眼见的经历感知到，单独的信仰并不造就人的生命，因为那些过着邪恶生活的人也能像其他人一样，思考并信服这些说词，由此便得出下面的信仰，即恶人和善人一样能得救，只要他们在临终那一刻满怀信心地谈起代求、以及通过这代求而被恩准的怜悯。天使声称，他们还没有见过任何一个过着邪恶生活的人凭即时的怜悯被接入天堂，无论他们在世上的言谈中如何展现出信任或信心（这是信的首要意思）。
[4]当被问及亚伯拉罕、以撒、雅各、大卫和众使徒是否也不能直接凭怜悯进天堂时，天使说是的，这些人当中没有一个人是这样被接受的，而都依照每个人在世上的生活而被接受。他们知道这些人在哪里，这些人在那里并不比别人更受尊敬。天使说，这些人在圣经中被荣幸地提到，是因为就内义而言，他们表示主。“亚伯拉罕”、“以撒”和“雅各”表示主的神性和神性人；“大卫”表示主的神性王权；“使徒”表示主的神性真理。当世人阅读圣经时，天使对这些人没有任何感知，因为这些名字并不进入天堂，相反，他们感知到的是如刚才所描述的主。因此，天堂里的圣经（参看第259节）中从不提及这些名字，因为天堂的圣经就是世上圣经的内义。｛注1｝
｛注1｝：就圣经的内义而言，“亚伯拉罕”、“以撒”和“雅各”表示主的神性本身和神性人（1893，4615，6098，6185，6276，6804，6847）。亚伯拉罕在天堂不为人知（1834，1876，3229）。“大卫”表示主的神性王权（1888，9954）。“十二使徒”代表在教会一切事上的主，也就是属于信和爱的一切事上（2129，3354，3488，3858，6397）。“彼得”代表在信仰方面的主，“雅各”代表在仁爱方面的主，“约翰”代表在仁爱的行为方面的主（3750，10087）。十二使徒坐在十二个宝座上审判以色列十二个支派，表示主将依照信和爱的真理和良善进行审判（2129，6397）。在圣经中的这些人名和地名并不进入天堂，而是转变成事物和状态；在天堂，这些名字甚至无法被说出来（1876，5225，6516，10216，10282，10432）。此外，天使在思考时不关注人物（8343，8985，9907）。
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526. 我有时与天使谈论这一点, 并告诉他们说, 陷入邪恶的世人在与其他人谈论天堂和永生时, 大多只宣称上天堂是基于纯粹怜悯的获准进入. 那些将信当成得救的唯一途径之人尤其相信这一点, 因为凭其宗教的这一基本信条, 他们就不用关心生活和构成人生命的爱之行为, 因而不关心主将天堂植入人, 并使他接受天堂喜乐所凭借的其它任何方法. 由于他们如此弃绝一切实际方法, 所以其假设的必然结论是, 人唯独凭怜悯上天堂, 并以为父神因圣子的代求而感动至此.
对此, 天使回应说, 他们知道这种信条必是从唯信得救的假设推出来的, 并且这个信条是其它众信条的头, 而这个头不是真理, 故天堂之光不可能流入该头. 因此, 这就是如今对于主, 天堂, 死后生命, 天堂喜乐, 爱与仁的本质, 以及总体上对于良善及其与真理的结合, 人类生命及其源头与性质的无知盛行于教会的根源. 要知道, 构成生命的, 从来不是思维, 而是意愿和随之的行为; 思维只在源于意愿的情况下才构成生命; 信也只在源于爱的情况下才构成生命. 令天使感到悲哀的是, 这些人不知道唯独信不可能存在于任何人里面, 因为脱离其源头, 也就是爱的信无非是知识, 在有些人里面只是某种假冒信仰的二手信仰(参看482节). 这种信仰并非人生命的一部分, 而是在生命之外, 因为它若不与人的爱一致, 便与人分离.
那些对人得救的根本方法持这种原则的人必然相信脱离方法的怜悯, 因为他们既从属世之光, 也从眼见的经历发觉, 信仰若不与生活融为一体, 并不构成人的生命. 对此的证据可见于这一事实: 那些过着邪恶生活的人也能像那些过着良善生活的人一样思考并信服这些宗教真理; 下面的信仰便由此而来, 即: 恶人和善人一样能得救, 只要他们在临终那一刻满怀信心地谈论代求, 谈论通过这代求而被恩赐的怜悯. 天使声称, 他们从未见过有哪个过着邪恶生活的人凭脱离方法的怜悯被接入天堂, 无论他在世上的谈论中如何展现出信心, 或展现出信仰在其首要意义上所指的信靠.
当被问及亚伯拉罕, 以撒, 雅各, 大卫和众使徒是否能凭脱离方法的怜悯被接入天堂时, 天使回答说, 他们当中没有一个人被如此接受; 相反, 每个人都照他在世上的生活被接受; 他们知道这些人在哪里, 并且他们在那里并不比别人更受尊敬. 他们说, 这些人在圣言中被提及时之所以充满荣耀, 是因为就内义而言, 他们, 即亚伯拉罕, 以撒和雅各, 表示主, 表示主的神性和神性人身; 其中大卫表示主的神性王权; 使徒表示主的神性真理; 当世人阅读圣言时, 天使对这些人没有任何觉知, 因为他们的名字并不进入天堂; 相反, 他们觉知到的是如刚才所描述的主; 因此, 天堂的圣言(参看259节)从不提及这类名字, 因为天堂的圣言就是世上圣言的内义.
注: 就圣言的内义而言, 亚伯拉罕, 以撒和雅各表示主的神性本身和神性人身(天国的奥秘 1893, 4615, 6098, 6185, 6276, 6804, 6847节). 亚伯拉罕在天堂不为人知(天国的奥秘 1834, 1876, 3229节). 大卫表示主的神性王权(天国的奥秘 1888, 9954节). 十二使徒代表教会的一切事物方面的主, 也就是属于信和爱的一切事物(天国的奥秘 2129, 3354, 3488, 3858, 6397节). 彼得代表信方面的主, 雅各代表仁方面的主, 约翰代表仁爱行为方面的主(天国的奥秘 3750, 10087节). 十二使徒坐在十二个宝座上审判以色列十二个支派表示主将照信与爱的真理与良善进行审判(天国的奥秘 2129, 6397节). 在圣言中, 这些人名和地名并不进入天堂, 而是转变成事物和状态; 在天堂, 这些名字甚至无法被说出声来(天国的奥秘 1876, 5225, 6516, 10216, 10282, 10432节). 此外, 天使在思考时并不考虑这些人物(天国的奥秘 8343, 8985, 9907节).
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526. 有時我與天人談論這個話題, 我說, 世間有很多陷於罪惡的人在談論天國和永生時, 宣稱上天國純粹在於上帝的憐憫, 以信為唯一得救途徑者更是如此, 因為在此基本信條上, 他們不注重生活和仁愛的行為, 也就不注重主將天國注入人心, 使人獲得天國之樂的其它途徑。既棄絕一切實際途徑, 其所得出的必然結論是人可單憑上帝的憐憫上天國。他們相信, 因著聖子的代求, 聖父將受到感動。
天人說,"人得救是單憑信"這一教義必然推出"人上天國是單憑上帝憐憫"的信條, 因為前者是其它所有信條的頭。天國之光不能流入該頭, 因為它不是真理。今日, 教會對主, 天國, 死後生命, 天國之樂, 仁與善的本質, 良善與真理的結合, 人類生命的起源和本質幾無所知, 其根源在此。生命從來不是單憑思維而獲得, 而是憑意志並隨後的行為獲得。思維只有在出於意志的情況下才構成生命, 同樣, 信只有在出於仁愛的情況下才構成生命。單獨的信不可能存於任何人, 因為信若離了其源頭(也就是仁), 就只是某種知識或假冒信仰的二手信仰(參482)。他們未曾認識到這個事實, 天人為此感到悲痛。二手信仰不在人的生命中, 而在其生命之外, 因為若不與愛相連, 便與人脫離。
天人還說, 相信單憑信就能得救的人, 也必相信上天國純粹在於上帝的憐憫。他們憑物质之光和生活經驗可以看出, 信心本身並不構成人的生命, 因為過罪惡生活的人也能思想並接受同樣的信條。也正因如此, 他們相信惡人也能像善人一樣得救, 只要他們瀕死之時也求主代求, 相信上帝的憐憫。
天人宣告說, 他們從未見任何過罪惡生活的人單憑上帝的憐憫進入了天國, 不論其在世之時如何信誓旦旦。
當有人問, 亞伯拉罕, 以撒, 雅各, 大衛及眾使徒是否也不能單憑上帝的憐憫上天國, 天人說是的, 人能否被接入天國, 取決於他在人間的生活。他們應該意識到他們在哪, 沒有人擁有特權。這些人在聖言中備受推崇, 只因他們在聖言的靈義上象徵主。亞伯拉罕, 以撒, 雅各象徵主的神性和神聖之人, 大衛象徵主的神聖王權, 眾使徒象徵主的神聖真理。當世人閱讀聖言的時候, 天人並不意識到他們, 因為他們的名字不能傳入天國。他們所意識到的是主, 正如剛才所說的。所以, 天國的聖言(259)從不提及這些人, 因為它所傳達的是與人間的聖言相對應的靈義。
526. I have at times talked with angels about this and have said that many people in the world who have lived intent on evil and have talked with others about heaven and eternal life say only that getting into heaven is simply a matter of being let in on the basis of pure mercy. This is true especially of people who make faith the only means of salvation, since from this fundamental tenet of their religion they do not focus on life or on the deeds of love that make up one's life. As a result, they do not focus on the other means the Lord uses to instill heaven into us and render us open to heavenly joy. So since they reject all the actual means, the necessary corollary of their premise is that we enter heaven on the basis of pure mercy, believing God the Father to be moved to it through the intercession of the Son.
[2] Angels have responded that they know this kind of dogma follows necessarily from acceptance of the principle of salvation by faith alone and that this dogma is the head of the others, a head into which no light from heaven can flow, because it is not true. It is therefore the source of the ignorance the church is mired in nowadays - ignorance about the Lord, heaven, life after death, heavenly joy, the essential nature of love and thoughtfulness, and in general about what is good and its union with what is true. This results in ignorance about human life, its source, and its quality. Life is never gained by mere thought, but only by intent and consequent deeds. It is the result of thought to the extent that the thought derives from intent, so it is from faith only to the extent that faith derives from love. Angels grieve that these people do not realize that faith alone cannot exist in anyone because faith apart from its source, which is love, is only information, or for some a secondhand belief that counterfeits faith (see above, 482). This belief is not part of our life but is outside it, since it is separated from us if it is not coherent with our love.
[3] Angels have also said that people who are caught up in this kind of principle concerning the essential means of our salvation cannot help believing in straight mercy because they can tell from natural light and from visual experience that faith by itself does not constitute human life - people who are leading evil lives can think and convince themselves of the same principles. This is why they believe that evil people can be saved just like good ones, provided in the hour of their death they talk about intercession and mercy obtained by it.
The angels kept insisting that they have never yet seen people who lived an evil life accepted into heaven out of straight mercy, no matter how fervently they had spoken in the world from faith, or from the trust that is meant by faith in its primary sense.
[4] When they have asked about Abraham, Isaac, Jacob, and David, about the apostles, whether they were not accepted into heaven out of straight mercy, angels have answered that none of them was. Each one was accepted on the basis of his life in the world. They should realize where they were. No one had more prestige than anyone else. They said that the reason these individuals were mentioned in the Word with such respect was that they referred in the deeper meaning to the Lord - Abraham, Isaac, and Jacob to the Lord in respect to his divine nature and his divine human nature, David to the Lord as to the regal divine nature, and the apostles to the Lord as to divine truths. The angels do not pay any attention to these individuals when the Word is being read by people on earth because their names do not cross over into heaven. They are conscious of the Lord instead, as just noted. So the Word that is in heaven (described above in 259) never mentions them, since that Word is the inner meaning of the Word that exists in the world. 1
Footnotes:
1. In the inner meaning of the Word, Abraham, Isaac, and Jacob mean the Lord in regard to his divine nature and his divine human nature: Arcana Coelestia 1893, 4615, 6098, 6185, 6276, 6804, 6847. Abraham is unknown in heaven: 1834, 1876, 3229. David means the Lord in regard to his divine kingship: 1888, 9954. The twelve apostles represented the Lord in regard to all the elements of the church, and therefore to matters of faith and love: 2129, 3354, 3488, 3858, 6397. Peter represented the Lord in respect to faith, James in respect to thoughtfulness, and John in respect to thoughtful works: 3750, 10087. The statement that the twelve apostles would sit on twelve thrones and judge the twelve tribes of Israel means that the Lord will judge according to the true and good elements of faith and love: 2129, 6397. The names of people and places in the Word do not make their way into heaven, but change into things and states; and in fact the names cannot even be pronounced in heaven: 1876, 5225, 6516, 10216, 10282, 10432. Further, angels think without reference to roles: 8343, 8945 [8985?], 9007.
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526. I have occasionally talked with angels about this, and have told them that most of those in the world who live in evil, when they talk with others about heaven and eternal life, express no other idea than that coming into heaven is merely being admitted as a result of mercy alone. And this is believed by those especially who make faith the only means of salvation. For such, from the principles of their religion, have no regard to the life and the deeds of love that make the life, and thus to none of the other means by which the Lord implants heaven in man and renders him receptive of heavenly joy; and as they thus reject every actual mediation, they lay down, as a necessary consequence of the principle, that man comes into heaven from mercy alone, to which mercy God the Father is believed to be moved by the intercession of the Son.
[2] To all this the angels said that they knew such a dogma follows of necessity from the assumption that man is saved by faith alone, and since that dogma is the head of all the rest, and since into it, because it is not true, no light from heaven can flow, this is the source of the ignorance that prevails in the Church at this day in regard to the Lord, heaven, the life after death, heavenly joy, the essence of love and charity, and in general, in regard to good and its conjunction with truth, consequently in regard to the life of man, whence it is and what it is, when yet no one ever has his life from thinking, but from willing and the consequent deeds; and that the life is from thinking only to the extent that the thought is derived from the will; neither is life from the faith except so far as the faith is derived from love. Angels are grieved that these persons do not know that faith alone is impossible in anyone, since faith apart from its origin, which is love, is nothing but knowledge, and with some is merely a sort of persuasion that has the semblance of faith (see above, 482). Such a persuasion is not in the life of man, but outside it, since it is separated from man unless it coheres with his love.
[3] The angels said further that those who are in such a principle concerning the essential means of salvation with man, must needs believe in immediate mercy, for they perceive both from natural light and from the experience of sight that faith separate does not make the life of man, since those who lead an evil life are able to think and to be persuaded the same as others; and from this comes the belief that the evil as well as the good can be saved, provided that at the hour of death they talk with confidence about intercession, and about the mercy that is granted through that intercession. The angels declared that they had never yet seen anyone who had lived an evil life received into heaven as a result of immediate mercy, whatever trust or confidence (which is preeminently meant by faith) he had exhibited in his talk in the world.
[4] When asked about Abraham, Isaac, Jacob, David, and the apostles, whether they were not received into heaven as a result of immediate mercy, the angels replied that not one of them was so received, but everyone in accordance with his life in the world; that they knew where these were, and that they were no more esteemed there than others. They said that these persons are mentioned with honour in the Word for the reason that in the internal sense the Lord is meant by them-by "Abraham", "Isaac", and "Jacob", the Lord in respect of the Divine and the Divine Human; by "David" the Lord in respect of the Divine Royalty; and by the "Apostles" the Lord in respect of Divine Truths; also that when the Word is read by man the angels have no perception whatever of these men, for their names do not enter heaven; but they have instead a perception of the Lord, as just said; consequently, in the Word that is in heaven (see above, 259) there are no such names mentioned, since that Word is the internal sense of the Word in the world. 1
Footnotes:
1. In the internal sense of the Word by "Abraham", "Isaac", and "Jacob", the Lord in respect of the Divine Itself and the Divine Human is meant (Arcana Coelestia 1893, 4615, 6098, 6185, 6276, 6804, 6847).
In heaven Abraham is unknown (Arcana Coelestia 1834, 1876, 3229).
By "David" the Lord in respect of the Divine Royalty is meant (Arcana Coelestia 1888, 9954).
The twelve apostles represented the Lord in respect of all things of the Church, that is, all things pertaining to faith and love (Arcana Coelestia 2129, 3354, 3488, 3858, 6397).
Peter represented the Lord in respect of faith, James in respect of charity, and John in respect of the works of charity (Arcana Coelestia 3750, 10087).
The twelve apostles sitting on twelve thrones and judging the twelve tribes of Israel, signified that the Lord will judge in accord with the truths and goods of faith and love (Arcana Coelestia 2129, 6397).
The names of persons and of places in the Word do not enter heaven, but are changed into things and states; and in heaven these names cannot even be uttered (Arcana Coelestia 1876, 5225, 6516, 10216, 10282, 10432).
Moreover, the angels think abstractedly from persons (Arcana Coelestia 8343, 8985, 9007).
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526. I have occasionally talked with angels about this, and have told them that most of those in the world who live in evil, when they talk with others about heaven and eternal life, express no other idea than that entering heaven is merely being admitted from mercy alone. And this is believed by those especially who make faith the only medium of salvation. For such from the principles of their religion have no regard to the life and the deeds of love that make life, and thus to none of the other means by which the Lord implants heaven in man and renders him receptive of heavenly joy; and as they thus reject every actual mediation they conclude, as a necessary consequence of the principle, that man enters heaven from mercy alone, to which mercy God the Father is believed to be moved by the intercession of the Son.
[2] To all this the angels said that they knew such a tenet follows of necessity from the assumption that man is saved by faith alone, and since that tenet is the head of all the rest, and since into it, because it is not true, no light from heaven can flow, this is the source of the ignorance that prevails in the church at this day in regard to the Lord, heaven, the life after death, heavenly joy, the essence of love and charity, and in general, in regard to good and its conjunction with truth, consequently in regard to the life of man, whence it is and what it is; when it should be known that thought never constitutes any one's life, but the will and the consequent deeds; and that the life is from the thought only to the extent that the thought is derived from the will; neither is life from the faith except so far as the faith is derived from love. Angels are grieved that these persons do not know that faith alone is impossible in any one, since faith apart from its origin, which is love, is nothing but knowledge, and in some is merely a sort of persuasion that has the semblance of faith (see above, 482). Such a persuasion is not in the life of man, but outside of it, since it is separated from man unless it coheres with his love.
[3] The angels said further that those who hold to this principle concerning the essential means of salvation in man must needs believe in mercy apart from means, for they perceive both from natural light and from the experience of sight that faith separate does not constitute the life of man, since those who lead an evil life are able to think and to be persuaded the same as others; and from this comes the belief that the evil as well as the good can be saved, provided that at the hour of death they talk with confidence about intercession, and about the mercy that is granted through that intercession. The angels declared that they had never yet seen any one who had lived an evil life received into heaven from mercy apart from means, whatever trust or confidence (which is preeminently meant by faith) he had exhibited in his talk in the world.
[4] When asked about Abraham, Isaac, Jacob, David, and the apostles, whether they were not received into heaven from mercy apart from means, the angels replied that not one of them was so received, but everyone in accordance with his life in the world; that they knew where these were, and that they were no more esteemed there than others. They said that these persons are mentioned with honor in the Word for the reason that in the internal sense the Lord is meant by them - by Abraham, Isaac, and Jacob, the Lord in respect to the Divine and the Divine Human; by David the Lord in respect to the Divine royalty; and by the apostles the Lord in respect to Divine truths; also that when the Word is read by man the angels have no perception whatever of these men, for their names do not enter heaven; but they have instead a perception of the Lord as He has just been described; consequently in the Word that is in heaven (se (Heaven and Hell 259) e above, 259) there are no such names mentioned, since that Word is the internal sense of the Word that is in the world. 1
Footnotes:
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526. Locutus sum quandoque de hac re cum angelis, et dixi quod plerique in mundo, qui in malo vivunt, et cum aliis de caelo et de vita aeterna loquuntur, non aliter dicant, quam quod venire in caelum sit modo admitti ex sola misericordia; et quod imprimis illi id credant, qui fidem faciunt unicum salutis medium: nam illi ex principio religionis suae non spectant ad vitam, et ad amoris facta quae faciunt vitam, ita nec ad alia media, per quae Dominus indit homini caelum, et facit ut receptibilis sit gaudii caelestis; et quia sic omne mediatum actuale rejiciunt, ex necessitate principii statuunt quod homo in caelum veniat ex sola misericordia, ad quam Deum Patrem credunt per intercessionem Filii commoveri.
[2] Ad haec angeli dixerunt, quod sciant quod tale dogma sequatur ex necessitate a capto principio de sola fide et quia id dogma est caput reliquorum, in quod, quia non est verum, non aliqua lux e caelo influere potest, quod inde sit ignorantia, in qua ecclesia hodie est, de Domino, de caelo, de vita post mortem, de gaudio caelesti, de essentia amoris et charitatis, et in genere de bono, et de ejus conjunctione cum vero, proinde de vita hominis, unde est, et qualis est; quae tamen nusquam alicui est ex cogitatione, sed ex voluntate et inde factis, et quod tantum ex cogitatione, quantum cogitatio trahit ex voluntate ita non ex fide nisi quantum fides trahit ex amore. Dolent angeli, quod iidem non sciant quod sola fides apud aliquem non dabilis sit, quoniam fides absque origine sua, quae est amor, est modo scientia, et apud quosdam persuasivum quid quod mentitur fidem (videatur supra, 482); quod persuasivum non est in vita hominis, sed extra illam, nam separatur ab homine, si non cohaeret cum amore.
[3] Porro dixerunt, quod qui in tali principio sunt de essentiali medio salutis apud hominem, non aliter possint quam credere immediatam misericordiam, quia percipiunt ex naturali lumine, et quoque ex visuali experientia, quod fides separata non faciat vitam hominis, quoniam similiter cogitare et sibi persuadere possunt illi qui malam vitam agunt; inde est, quod credatur quod mali aeque salvari possint ac boni, modo in mortis hora ex fiducia loquantur de intercessione, et de misericordia per illam. Fatebantur angeli, quod adhuc neminem viderint receptum in caelum, qui male vixerat, ex immediata misericordia, utcunque ex fiducia seu confidentia, quae per fidem in eminente sensu intelligitur, locutus fuerat in mundo.
[4] Ad interrogationem de Abrahamo, Isaco, Jacobo, et Davide, deque Apostolis, annon illi recepti fuerint in caelum ex immediata misericordia, responderunt, quod nullus eorum; et quod unusquisque secundum vitam suam in mundo; et quod sciant ubinam sunt; et quod ibi non plus in aestimatione sint, quam alii: quod memorati sint in Verbo cum honore, dixerunt causam esse, quia per illos in sensu interno intelligitur Dominus; per "Abrahamum," "Isacum," et "Jacobum," Dominus quoad Divinum ac Divinum Humanum per Davidem" Dominus quoad Divinum Regium; et per "Apostolos" Dominus quoad Divina Vera et quod prorsus non appercipiant aliquid de illis cum legitur Verbum ab homine, quoniam nomina illorum non intrant caelum sed pro illis percipiant Dominum, ut mox dictum est; et quod ideo in Verbo quod in caelo est, de quo supra (259), nullibi memorati sint; quoniam id Verbum est sensus internus Verbi in mundo est. 1
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