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《真实的基督教》 第111节

（一滴水译，2017）

　　111.记事二：
　　在尘世，人的言语是双重的，因为他的思维是双重的，也就是说，既有外在思维，也有内在思维。他能同时通过内在思维和外在思维说话；他还能通过外在思维，而非内在思维说话，他的言谈甚至能与内在思维完全相反；这就是虚伪、奉承和伪善的源头。不过，在灵界，人们没有这种双重言语，只有一种说话方式；他所说的，就是他所想的；否则，他发出的声音就会刺耳、损害耳朵。然而，他能保持沉默，不泄露内心想法。所以，当伪君子来到智者当中时，他要么离开，要么躲到屋子里的某个角落，不引人注目，安静地呆着。
　　有一次，众多灵人在灵人界汇集，一起讨论这个话题。他们说，对于那些对神和主没有正确观念的人来说，当与善人混在一起时，他们很难做到只照自己所想的来发言。会众正中是来自新教教会的人，其中有很多神职人员，挨着他们的是天主教徒及其修道士。 这些神职人员和修道士先发言，他们说：“这并非难事，让人只照自己所想的去发言有何必要？即使偶尔想得不对，难道他不能闭上嘴巴保持沉默吗？”一位神职人员说：“谁没有对神和主的正确想法？”但会众当中有些人说：“我们来试试他们。”于是，他们要求那些认定神是三位格的三一体之人思想并说出“一位神”，结果他们无法做到。他们把嘴巴扭成各种形状，却说不出一句与他们的思想不相符的话来，这些话都是关于三个位格的，因而是关于三位神的。
　　他们又要求那些确信与仁分离之信的人叫出“耶稣”之名，他们却说不出来，尽管他们能说“基督”，也能说“父神”。他们万分惊讶，忙问为什么。他们发现原因在于这一事实，即他们为了儿子的缘故向父神祷告，而没有向救主本人祷告；“耶稣”就是救主。
　　然后，他们被要求思想主的人性，并说出“神性人”这个词。在场的神职人员没有一个人能做到，而其中一些平信徒却能。于是，这个问题引发了一场深刻的辩论。首先，以下福音书中的经文被读给他们：
　　父已将万有交在子手里。（约翰福音3:35）
　　父赐给子权柄，管理凡有血气的。（约翰福音17:2）
　　一切所有的，都是我父交付我的。（马太福音11:27）
　　天上地下所有的权柄都赐给我了。（马太福音28:18）
　　他们被要求通过这些经文牢记，基督就其神性和人性而言，就是天地之神，与此同时说出神性人这个词，但他们依然做不到。他们说，尽管他们根据自己对这个问题的理解保留了某些想法，但他们仍旧无法承认这一点，因此无法将其带入言谈中。
　　然后，路加福音（1:32，34，35）中的经文又被读给他们。这些经文证明，主就其人性而言，是耶和华神的儿子，在那里被称为“至高者的儿子”，在很多其它经文中被称为“神的儿子”，以及“独生子”。他们被要求牢记这一点，还要记住，生在世上的神的独生子必然是神，就象祂的父是神一样，然后说出“神性人”这个词。但他们说：“我们做不到，因为我们属灵的思维，即内在思维不允许任何类似观念进入最接近言语的思维。”结果，他们说，他们发觉他们不可以象在世时那样将其思维分开。
　　接着，主对腓力说的话被读给他们：
　　腓力说，求主将父显给我们看。主说，人看见了我，就是看见了父。我在父里面，父在我里面，你不信吗？（约翰福音14:8－11）
　　还有其它经文，如：
　　父与祂为一。（约翰福音10:30）
　　他们被要求将这一点牢记在心，然后说出神性人这个词。但由于这种思想没有扎根在“主甚至就其人性而言也是神”这一承认中，所以他们扭动嘴唇，直到气愤起来，想要强使他们的嘴说出这句话来，却没有成功。因为对那些身处灵界之人而言，从承认所流出的思想观念与言语合为一体；没有这些观念，就没有这些话。因为在言谈中，观念变成话语。
　　然后，出自整个基督教界所接受教义的下列内容被读给他们：神性与人性在主里面是一，而非二，事实上是一个位格，如同人里面的灵魂与身体那样相结合。这个信条出自亚他尼修信经，已得到公会的认可。然后，他们被告知：“这个信条至少能使你们获得某种观念，并承认主的人性就是神性，因为祂的灵魂就是神性。这可是你们教会的教义，你们在世时是承认的。而且，灵魂是人的本质，而身体则是形式，本质与形式构成一体，就象存在与彰显，或产生结果的有效原因与结果本身构成一体那样。”他们将这个观念记在心里，并凭它试图说出“神性人”，但依旧做不到。因为他们头脑当中有关主之人性的根深蒂固的观念排斥并逐出这一新的外来观念，如他们所称呼的那样。
　　此后，出自约翰福音的这段经文被读给他们：
　　道与神同在，道就是神；道成了肉身。（约翰福音1:1，14）
　　还有：
　　耶稣基督是真神，也是永生。（约翰一书5:20）
　　另外保罗说：
　　神本性一切的丰盛，都有形有体地居住在耶稣基督里面。（歌罗西书2:9）
　　他们被要求作相应的思考，也就是说，思想神，也就是道，成为人，祂是真神，神本性一切的丰盛，都有形有体地居住在祂里面。他们照做了，但仅止于外在思维；因此，由于内在思维的抵触，他们说不出神性人这个词；他们坦言：“我们对神性人无法形成任何概念，因为神就是神，人就是人，神是一个灵，我们一直将灵视为风或以太。”
　　最后，他们被告知：“你们知道，主曾说：你们要住在我里面，我就住在你们里面。住在我里面的，我也住在他里面，这人就多结果子。因为离了我，你们就不能做什么（约翰福音15:4，5）。”由于在场的还有一些英国神职人员，故出自圣餐仪式中的告诫的一段话被读给他们：“当我们从灵性上吃基督的肉，喝基督的血时，我们就住在基督里面，基督也住在我们里面。”他们被告知：“现在请你们思想若主的人性不是神性，这是不可能的，然后说‘神性人’这个词，并在思想中承认这一点。”但他们仍旧做不到，以下观念已深深刻在他们脑海里，即神性不可能是人性，人性也不可能是神性，并且主的神性来自从永恒所生儿子的神性，而祂的人性与其他人没什么两样。他们被问道：“你们怎么可以这样想呢？一个理性的头脑能想象神自永恒所生的一个儿子吗？”
　　接着，他们转向福音派教徒，说，奥格斯堡信纲和路德都教导说，神子与人子在基督里是一位；甚至祂就其人性的性质而言，就是全能和全在，并且就那性质而言，坐在父神的右手边，掌管天上地下万有，充满万有，与我们同在，住在我们里面并在里面作工；崇拜也没有什么区别，因为不可见的神性通过那可见的人性被敬拜；在基督里面，神为人，人为神。听到这里，他们说：“会是这样吗？”他们环顾四周，很快说：“我们以前不知道这些，所以无法说出神性人这个词。”有一两个说：“我们读过，还写过，只是当我们发自内心深思时，它们只不过是些话而已，我们对此没有任何内在观念。”
　　最后，他们转向天主教徒，说：“或许你们能说神性人，因为你们相信，基督完全存在于你们圣餐的饼和酒中，在它们的每一部分中；并且当展示并领受圣体时，你们也拜祂为至圣的神；还因为你们称玛利亚为神的母亲；因此，你们承认她生了神，也就是神性人。”然后，他们想说出这个词，但却不能，因为这时，关于基督身体和血的物质观念溜了进来，还溜进这样的信仰，即主的人性与神性是分离的，并且在教皇里面的确是如此分离的，因为只有人性权力而非神性权力被转给他，故他们无法说出这个词。这时，一位修道士起来说，当提及至圣的圣母玛利亚，以及他修道院里的圣徒时，他能想象一个神性人。另一个修道士上前说：“根据我现在所持的观念，我能说神性人，不过是针对教皇的神圣性，而非基督的。”但这时，其中一些天主教徒把他拉回来，说：“真丢人。”
　　在这之后，只见天开了，就看到如同小火焰的舌头降落到一些人身上；然后，他们颂赞主的神性人，说：“抛弃三位神的观念吧，相信神本性一切的丰盛，都有形有体地居住在主里面，父与祂为一，如同灵魂与身体为一，神并非风或以太，而是人，那么你们就会与天堂联结，并且靠着主你们也能说出耶稣之名，说出神性人这个词。”

真实的基督教 #111 （火能翻译，2015）

111. 第二個經歷:

在物質世界, 我們有兩類思想:內在的思想和外在的思想, 因此我們有兩種類型的口頭交流。我們可以基於內在思想和外在思想一致的情形下來說話, 也能基於外在思想,與內在思想分離(甚至相反)的情況下說話。實際上, 我們能夠說出與內心所想完全相反的內容, 這就是虛偽,不誠實和偽善的來源。

但是, 在心靈世界, 人們的思想就是單一的, 而非雙面的。只能說出心裡所想的,心口是一致的。否則, 發出的聲音就會很可怕,而且刺耳。不過, 人們可以保持沉默,不表達內心所想。結果就是, 偽善之人倘若來到一群智者之中, 要麼自行離開, 要麼躲在屋子的角落裡, 讓自己不那麼顯眼,安靜地呆著。

[2]有一次, 在靈界舉辦了一次大型聚會, 來討論這個話題。參會者們說, 一些靈對上帝和主的概念不被接受, 當他們與善者在一起時, 無法說出自己的想法, 這令他們苦惱不堪。

在參會者正中, 有一群人來自更正教的信徒, 其中有很多是神職人員, 在他們邊上是一群天主教信徒, 還有他們的修道士。這些更正教和天主教徒們開始都說, 這並非難事。"為何不說我們所想的呢？"他們主張:"如果偶然碰到所想之事並非正確, 我們總能閉嘴保持沉默嘛。"

一名牧師說:"誰不能有關於上帝和主的正確想法？"

於是, 一些參會者們彼此商議:"我們試試這些更正教徒和天主教徒吧。"

人群中央, 有一些人確信上帝的三一有三個位格。參會者們請他們思想並說出"一位上帝"這幾個字, 他們無法做到！他們努力地扭動嘴巴,做出各種形狀, 但始終無法說出"一位上帝", 只能說出那些與他們思想一致的話, 就是有關三位一體的話, 結果冒出三位上帝之類的話來。

[3]而另有一些認定信與義可以分開的, 讓他們去說"耶穌"這個名字, 他們說不出來; 儘管他們能說出"基督", 也能說出"父上帝"。參會者們萬分驚奇, 連忙追問原因。後來, 他們發現的原因是, 那些人為了祂兒子的緣故而向父上帝禱告, 而非向拯救者本身禱告, "耶穌"的意思就是拯救者。

[4]然後, 他們被告知去思想主的人性並說"神人"。在場的牧師沒有一個能做得到; 反而一些平信徒可以做到。關於這點, 他們有進一步的討論:

(1)先向這些牧師們大聲朗讀下面這些福音書上的經文:"父將萬有交在子的手裡(約翰福音3:35); 父賜給權柄管理凡有血氣的(約翰福音17:2); 萬有都由父交給我(馬太福音11:27); 天地所有的權柄都交給我了(馬太福音28:18)。"然後他們被告知:"以這些經文為基礎, 集中思想基督在祂的神性和人性中,是天地的上帝, 然後說:'神人'"。他們仍舊不能說出來。他們說, 儘管從這些經文, 他們能持有一些這方面的思想, 但無法做到完全承認, 這是他們無法說出口的原因。

[5](2)然後向他們誦讀(路加福音1:32, 34-35), 證明主的人身是耶和華上帝之子, 在那裡被稱為"至高者的兒子", 以及其它許多地方稱"上帝之子","獨生子"。參會者們請這些牧師記在心裡並思想, 出生在這世上的上帝之獨生子必然是上帝, 正如祂的父是上帝一樣, 然後去說"神人"。但是他們回答:"我們說不出, 因為我們的屬靈思想,也就是最內在的思想不允許任何不相容的概念進入到最近言語的地方。"結果, 他們認識到, 如今已無法去分歧自己的想法, 就像在世時那樣做。

[6](3)接著, 主向腓力說的話, 讀給他們聽。腓力說:"主啊, 將父顯給我們。"主說:"看見我就看見父; 你不相信我在父裡面,父在我裡面嗎"(約翰福音14:8-11)？還有其它說到父與子為一的經文, 也讀給他們聽了(例如約翰福音10:30)。請他們在腦中思想這些,並說:"神人"。然而, 因為他們的想法並非紮根於這樣的認可:主的人身顯現就是上帝, 所以無論他們怎樣嘗試做出何種口型,直到憤憤不平, 強迫口中發出這個詞語, 但都無力做到。因為所有在心靈世界中的人們發現, 他們所說的話語與他們已認定的想法都是吻合一致的。倘若那些想法不存在, 就說不出那些詞語來, 因為說話就是將想法轉變成詞語。

[7](4)以下的內容是整個基督徒世界廣泛接受的教義, 讀給這些牧師們聽:"神性與人性在主裡,非二,而是一, 實際上是一位, 如同靈魂與身體在一人內,為一。"這是『亞他尼修信經』中的一部分信條。他們被告知:"至少這個可以給你一些提示, 使你可以承認主的人身是神性, 因為祂的靈魂是神性。這是你們教會的教義, 在世時你們認可的。而且, 靈魂是一個人的真正的實質, 身體是形式, 實質與形式成為一, 就像產生結果的原因和所產生的結果(因與果), 成為一。"

他們在思想中持守這個信念, 並以此為基礎去試圖說出"神人", 但仍舊不能。因為思想深處關於主的人性的想法排斥並驅逐這個新增的想法——他們稱為新增的。

[8]⑸然後, 又向他們宣讀以下經文:道與上帝同在, 道是上帝; 道成了肉身(約翰福音1:1, 14)。還有:耶穌基督是真上帝,是永生(約翰一書5:20)。另外保羅說:神性一切的豐富有形有體地住在基督裡(歌羅西書2:9)。

他們被告知按此思路去想:道是上帝, 這作為道的上帝成為人, 這人是真上帝; 所有神性的豐富有形有體地住在祂裡面。他們這樣做了, 不過只能在外在的思想中, 因為從內在的思想而來的反抗讓他們仍舊無法說出"神人"這個詞語。他們坦率地說, "神人"的概念他們無法真正接受。"上帝是上帝, "他們說:"人是人。上帝是個靈, 靈對我們的思想而言, 與風或氣沒什麼分別。"

[9]⑹最後, 他們被問道:"你們不知道主曾說:'住在我裡面, 我也住在你裡面。住在我裡面,我住在他裡面, 這樣的人就多結果子, 因為離了我, 你們什麼都不能做'(約翰福音15:4-5)？"

因為他們之中, 有些是英國牧師, 有一段在他們聖餐儀式時宣讀的話, 現在讀給他們聽:"當我們屬靈地吃基督的肉,喝祂的血時, 我們就在基督裡, 基督在我們裡。"他們被告知:"現在想想, 如果主的人身不是神性的, 這些就不可能發生。那麼請你們說'神人', 在你的思想中承認如此。"但是他們仍然無法做到, 因為他們先前的想法根深蒂固:神性的,不能是人; 人的,不能是神性; 主的神性來自于永遠生出之子的神性, 而祂的人性與其他人無異。

於是他們被問:"你們怎麼可以這樣想呢？一個理性的頭腦真的會想到'上帝從永遠生子'這樣的說法嗎？"

[10]⑺接下來, 他們轉向那些路德宗的新教徒, 並告訴他們『奧格斯堡信綱』和路德本人所教導的部分內容:

上帝之子和人子, 在基督裡,是一位; 甚至祂的人身亦是全能和全在; 這使祂能坐在父上帝的右手邊去掌管天上地上一切萬有, 去應驗全部的預言, 與我們同在, 住在我們裡面並在裡面作工; 在敬拜中並無分別, 因為通過看得見的人性, 敬拜了看不見的神性; 在基督裡,上帝是人,人是上帝。

聽完這些, 他們問道:"真是如此？"他們看了看四周, 過了一會說:"我們之前並不知道這些, 因此我們無法說出'神人。'"

有一兩個說:"我們讀過,還寫過這些, 只是當我們在內心深思時, 只當它們是一些話而已, 無法形成內在的觀念。"

[11]⑻最後, 他們轉向天主教徒, 說:"或許你們能說出'神人', 因為你們相信, 在你們的聖餐儀式中, 基督完全顯現在那餅和酒之中,在它們的每一和所有部分之中。還有, 當你們在展現和領受聖體時, 敬之為至聖的上帝。你們還稱瑪利亞為"上帝之母", 你們承認她懷上並生了上帝——就是神性之人。"

於是, 他們試圖說出這"神人", 但還是無法做到！因為屬世的思想會溜進他們的思想之內, 例如:基督身體和血的物質概念; 祂的人性與神性截然分開; 在教皇方面, 認為教皇是基督人性的轉移(非神性的轉移)。這些概念令他們無法說出"神人"一詞。

接著, 有一個修士站起來聲稱, 他能將聖母瑪利亞或修道院的主保聖人想像成"神人"。另一位修士跟著說:"我現在腦中有個念頭, 可以讓我針對教皇的神聖而言來說出'神人', 比針對基督來說要簡單。"但是, 其它天主教徒趕緊把他拉住, 說:"你真丟臉啊！"

[12]這之後, 天看上去開了, 有許多舌頭如同小火焰降下, 並進到一些人之中。他們開始讚美主的神性之人, 說:"拋棄三位上帝的想法吧, 要相信一切神性的豐富都有形有體地在基督裡, 父與子是一位,正如一個人的靈魂與身體是一位那樣, 要相信上帝並非風或氣, 而是人！這樣你們將能與天聯結, 主就能讓你稱耶穌之名,並說出"神人"一詞。

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True Christianity #111 (Rose, 2010)

111. The second memorable occurrence. In our earthly world we have two types of thought, inner thought and outer thought, and because of that we have two modes of verbal communication. We are able to talk on the basis of both our inner and outer thought at the same time, and we are able to talk on the basis of our outer thought separate from our inner thought. In fact, we can say the opposite of what we think inside, which is something we do to put on appearances, insincerely agree with people, and play the hypocrite.

In the spiritual world, though, our thought process is single, not dual. There we say what we think. If we do not, we emit a horrible sound that hurts people's ears. Nevertheless we have the option of being silent and not publicizing the thoughts in our mind. So when hypocrites come among the wise they either leave right away or throw themselves into a corner of the room, make themselves inconspicuous, and sit in silence.

[2] Once there was a large conference in the world of spirits. This was the very topic they were discussing with each other. The participants were saying that it is a hardship for spirits who have had unacceptable thoughts about God and the Lord not to be able to say what they think when they come into the company of the good.

In the center of the participants there was a group of Protestants, many of them clergy, and next to them a group of Roman Catholics including monks. Both the Protestants and the Catholics were saying at first that it is not hard. "Why not say what we think? they maintained. If we happen not to think the right things, we can always close our mouths and keep quiet. "

The clergy said, "Who doesn't have the right thoughts about God and the Lord?"

So some participants in the conference said to each other, "Let's test these Protestants and Catholics!"

Some [in the central groups] were convinced that there is a trinity of persons in God. The participants told them to say and think "One God. " They were unable to. They twisted and puckered their lips into all sorts of shapes but they still could not articulate the sound of any words but those in harmony with their thoughts and mental images, which were of three persons and therefore three gods.

[3] Some [in the central groups] were convinced that faith should be separate from goodwill. They were told to say the name "Jesus. " They could not, although they could all say "Christ" and also "God the Father. " [The participants] were amazed at this and wanted to know why. The reason, they discovered, was that those people had prayed to God the Father for the sake of the Son, but had not prayed to Jesus as their Savior, and "Jesus" means Savior.

[4] Then they were told to think about the Lord's human nature and say "divine-human. " No Protestant clergy person who was there could do it, but some Protestant lay people could. At that point they gave the discussion some structure.

1. The following passages from the Gospels were read out loud to [the Protestant clergy]: "The Father has given all things into the hand of the Son" (John 3:35). The Father has given the Son power over all flesh (John 17:2). "All things have been handed to me by the Father" (Matthew 11:27). "All power in heaven and on earth has been given to me" (Matthew 28:18). They were told, "On the basis of these passages, hold it in your mind that Christ in both his divine nature and his human nature is the God of heaven and earth. Then say 'divine-human. '" They still could not say it. They reported that on the basis of those passages they were able to hold some thoughts in their minds about it, but they could not hold any acknowledgment, so they were unable to say it.

[5] 2. Then Luke 1 verses 32, 34, and 35 were read to them, showing that the Lord's human manifestation was the Son of Jehovah God. It was pointed out that in those passages he is called "the Son of the Highest" and everywhere else he is called "the Son of God," and also "the only begotten One. " The participants asked [the Protestant clergy] to hold this in their thoughts and also to consider that an only begotten Son of God born in the world could not possibly be anything other than God, just as the Father is God, and then say "divine-human. "

"We can't," they said. "Our spiritual thinking, which goes on very deep inside us, does not allow incompatible ideas access to the thought processes located near speech. "

They said they were realizing that they could not now divide their thinking the way they had been able to in the physical world.

[6] 3. Then the Lord's words to Philip were read to them: "Philip said, 'Lord, show us the Father. ' And the Lord said, 'Those who see me see the Father. Do you not believe that I am in the Father and the Father is in me?'" (John 14:8-11). Other passages that say that the Father and the Son are one were also read, such as John 10:30. [The Protestant clergy] were told to hold this in their thinking and say "divine-human. " Since that thought was not rooted in any acknowledgment that even in his human manifestation the Lord is God, they contorted and twisted their lips to the point of exasperation and tried to force their mouth to enunciate the words, but they did not have the power; because all who are in the spiritual world find that the words they speak match the ideas that arise from the things they have acknowledged. If those ideas do not exist, the words are impossible, because speech is ideas turned into words.

[7] 4. Then the following passage was read to [the Protestant clergy] from teachings that are accepted in the entire Christian world: "The divine nature and the human nature in the Lord are not two but one. In fact, they are one person, united like the soul and the body in one human being. " This is part of the belief that was stated in the Athanasian Creed and ratified by councils. They were told, "From this passage you had every opportunity to form and acknowledge an idea that the Lord's human nature is divine because his soul is divine, for this is part of the church teachings you acknowledged in the world. Furthermore, the soul is the very essence of a person and the body is the person's form, and essence and form are one, like underlying reality and manifestation, or like the cause that produces an effect and the effect produced. "

[The Protestant clergy] held on to that idea and tried on that basis to say "divine-human," but they could not. Their inner idea of the Lord's human nature expelled and destroyed this new "supplemental" idea, as they were calling it.

[8] 5. There was a further reading to them from John: "The Word was with God, and the Word was God. And the Word became flesh" (John 1:1, 14). And this: "Jesus Christ is the true God and eternal life" (1 John 5:20). Also a passage from Paul: "All the fullness of divinity dwells physically in Christ Jesus" (Colossians 2:9).

They were told to think like this, meaning to think that God who was the Word became human, that he is the true God, and that all the fullness of divinity dwells physically in him. This they did, but only in their outer thought. A resistance in their inner thought made it impossible for them to say "divine-human. " They openly stated that "divine-human" was an idea they could not have. "God is God," they said, "and human is human. God is a spirit, and a spirit to our thinking is no different from wind or ether. "

[9] 6. Finally they were asked, "Don't you know that the Lord said, Live in me and I [shall live] in you. Those who live in me and I in them bear much fruit, because without me you cannot do anything" (John 15:4-5)?

Because some of them were Anglican clergy, a passage stated at their Holy Communion was read to them: "For when we spiritually eat the flesh of Christ and drink the blood, then we dwell in Christ, and Christ in us. " They were told, "If you now think that this situation could not occur unless the Lord's human manifestation was divine, then say divine-human from this acknowledgment in your thought. "

They still could not say it. The idea had been too deeply impressed on them that what was divine could not be human and what was human could not be divine, and so too had the idea that his divine nature came from the divinity of the eternally begotten Son, and that his human nature was just like anyone else's.

They were asked, "How can you think that way? Can a rational mind really think that some Son was born from God from eternity?"

[10] 7. Next the participants focused on the Lutheran Protestants. They said to them that the Augsburg Confession and Luther himself taught the following:

The Son of God and the Son of Humankind are one person in Christ. Even his human manifestation is omnipotent and omnipresent. It sits at the right hand of God the Father and rules all things in the heavens and on earth, fills all things, is with us, and dwells and is at work in us. His human manifestation deserves no different adoration, because through his human manifestation, which is perceptible, we adore the Divinity that is not perceptible. In Christ, God is human, and a human is God.

To this they replied, "Is that so?" They looked around. Soon they said, "We didn't know these things before, so we can't say divine-human. "

Nevertheless first one, then another, said, "We read that text and we even wrote some of it, but still when we thought about it they were only words. We did not have the inner idea that goes with them. "

[11] 8. Finally the participants turned to focus on the Catholics and said, "Perhaps you are able to pronounce 'divine-human,' since you believe that in your Eucharist Christ is fully present in the bread and wine, in each and every part of them. You adore Christ as the most holy God when you display and convey the host. Since you call Mary 'the Bearer of God' or 'the one who gave birth to God,' you therefore acknowledge that she bore God, that is, the Divine-Human Being. "

They then tried to say it, but they could not. What came to their minds was a physical idea of Christ's body and blood, as well as the belief that his humanity is separable from his divinity, and is actually separated in the case of the pope, to whom only Christ's human power, not his divine power, had been transferred.

Then a monk stood up and said that he could think of the Holy Virgin Mary and also the saint of his monastery as divine-human.

Another monk came forward and said, "With the idea I have of the holy pope - an idea I have come to cherish - I can more easily speak of the holy pope than of Christ as divine-human. "

Some other Catholics, however, pulled him back and said, "Shame on you!"

[12] After this heaven seemed to open and tongues like little flames seemed to come down and flow into some people. They began praising the Lord's divine humanity and saying, "Remove the idea of three gods. Believe that all the fullness of divinity dwells physically in the Lord. Believe that the Father and he are one as the soul and the body are one. Believe that God is a human being, not wind or ether. Then you will be connected to heaven, and from the Lord you will be able to name Jesus and say 'divine-human. '"

True Christian Religion #111 (Chadwick, 1988)

111. The second experience ¹ .

In the natural world people's speech is twofold, because so is their thought, for it may be external or internal. For one can speak as a result of internal thought and at the same time of external thought, or simply as the result of external thought without the internal, or even contrary to it. This is the origin of pretence, insincerity and hypocrisy. But in the spiritual world people do not have twofold speech but only one way of speaking; they speak as they think, otherwise the sound of their voices is harsh and hurts the ears. One can, however, still keep quiet and not reveal the thoughts arising in the mind. Consequently a hypocrite on coming into the company of wise people either goes away, or hurries into a corner of the room, makes himself inconspicuous and sits in silence.

[2] There was once a large assembly in the world of spirits to discuss this subject. They said that being unable to speak except as one thought was hard for those who did not have right ideas about God and the Lord, when they mixed with good people. The middle of the assembly consisted of people from the Reformed Churches, many of them clergy, and next to them were the Roman Catholics and their monks. To begin with, both parties said that this was not hard. 'What need is there,' they said, 'to speak otherwise than one thinks? And if perhaps anyone does not think aright, can he not keep his mouth shut and be silent?'

A clergyman said: 'Is there anyone who does not think aright about God and the Lord?'

But some people in the assembly said: 'Let us put them to the test.' So they told those who have a firm conviction about God as a Trinity of Persons to think about and say 'One God'. They could not do so; they twisted and screwed up their mouths into all kinds of shapes, but were unable to utter any words except those which agreed with their thoughts, and these were about three Persons, so consequently three Gods.

[3] They went on to tell those who had convinced themselves of the doctrine of faith separated from charity to name 'Jesus'. They could not do so, though they were able to say 'Christ', and also 'God the Father'. This surprised them and they asked why. The reason they discovered to be the fact that they had prayed to God the Father for the sake of His Son, and not to the Saviour Himself; and 'Jesus' means Saviour.

[4] Then they were told to think about the Lord's Human and say 'the Divine Human'. None of the clergy present was able to do so; but some of the laymen could. So they made this the subject of a profound debate. Then (i) the following passages from the Gospels were read to them:

The Father gave all things into the hand of the Son, John 3:35.

The Father gave the Son power over all flesh, John 17:2.

All things were handed to me by the Father, Matthew 11:27.

All power has been given to me in heaven and on earth, Matthew 28:18.

'Now keep in mind,' they were told, 'that Christ both in His Divine and in His Human is the God of heaven and earth, and while doing so say the Divine Human.' But they were still unable to do so; and they said that although they could retain some thoughts coming from their understanding of the subject, still they could not acknowledge this at all, and that was the reason for their failure.

[5] (ii) Then the passages from Luke (Luke 1:32, 34-35) were read to them, which prove that the Lord in His Human was the Son of Jehovah God, and that He is there called 'the Son of the Most High', and in many other passages 'the Son of God', as well as 'the Only-begotten'. They begged them to keep this in mind, and also that the only-begotten Son of God who was born in the world must inevitably be God, just as His Father is God, and then to say 'the Divine Human.' But they said: 'We cannot, because our spiritual, that is, interior thought does not permit any but similar ideas to enter the thought which is nearest to speech.' As a result they said they perceived that now they were not allowed to divide their thoughts, as they had in the natural world.

[6] (iii) Next, these words of the Lord to Philip were read to them:

Philip said, Lord, show us the Father; and the Lord said, He who sees me sees the Father; do you not believe that I am in the Father and the Father in me? John 14:8-11.

Also other passages stating that the Father and He are one (e.g, John 10:30). They were told to keep these in mind, and so to say 'the Divine Human.' But because their thought was not rooted in the acknowledgment of the Lord as God in His Human too, they screwed up their mouths until they became indignant, wanting to force their mouths to utter the words, but being unable to do so. The reason was that the ideas one thinks of, which are derived from acknowledgment, are identical with the words of language, when one is in the spiritual world. In the absence of those ideas, the words will not come, for speaking is putting ideas into words.

[7] (iv) Then the following passage was read to them from the doctrine received throughout the Christian world:

The Divine and the Human in the Lord are not two, but one, in fact one Person, united like soul and body in man.

This is from the Athanasian Creed, and has been accepted by the Councils. Then they were told: 'This at least will give you some idea and enable you to acknowledge that the Lord's Human is Divine, because His soul is Divine. This is the doctrine of your church, and you acknowledged it in the world. Moreover, the soul is the very essence of a person, and the body is the form, and essence and form make one, like being and coming-into-being, or like the efficient cause which produces the effect and the effect itself.' They held this idea in mind, and tried by means of it to say 'the Divine Human', but still they could not. For the idea deep within their minds about the Lord's Human banished and drove out this new supplementary idea, as they called it.

[8] (v) After this the following passage from John was read to them:

The Word was with God, and the Word was God; and the Word was made flesh, John 1:1, 14.

and also this:

Jesus Christ is the true God and everlasting life. 1 John 5:20.

and from Paul:

In Christ Jesus all the fulness of the Godhead dwells bodily, Colossians 2:9.

John 2:9.

They were told to think along these lines: that God who was the Word became man; that He was the true God; and that all the fulness of the Godhead dwelt in Him bodily. They did so, but only in their external thought; for the resistance of their internal thought prevented them from saying the words 'the Divine Human.' They said frankly that they could not have any idea of a Divine Human, 'because God is God, and man is man; and God is a spirit, and we have never understood spirit as anything but wind or ether.'

[9] (vi) Finally they were told: 'You know that the Lord said:

Remain in me and I in you; he who remains in me, and I in him, bears much fruit, because without me you can do nothing, John 15:4-5.

Because some of the English clergy were present, a passage was read to them from one of the prayers used in the Holy Communion:

For, when we spiritually eat the flesh of Christ and drink the blood, then we dwell in Christ, and Christ in Us. ²

Now consider that this would be impossible, if the Lord's Human were not Divine, and then say 'the Divine Human', acknowledging this in your thought. But they were still unable to do so, because the idea was so deeply stamped on their minds that what is Divine could not be human, and what is human could not be Divine; and that the Lord's Divine was from the Divine of the Son born from eternity, while His Human was like that of any other man. They were told: 'How can you think this? Can the rational mind ever conceive of a Son born of God from eternity?'

[10] (vii) Then they turned to the Evangelical party and said that the Confession of Augsburg and Luther taught that the Son of God and the Son of Man were one Person in Christ, and that even in His human nature He was omnipotent and omnipresent; and this enabled Him to sit at the right hand of God the Father, and control all things in the heavens and upon earth, to fulfil all prophecies, be with us, and dwell and work in us; that there was no distinction in worship, because through the visible nature the invisible Godhead is worshipped; and that in Christ God is man and man is God. On hearing this they replied: 'Is that so?' They looked around and after a while said: 'We did not know this before; that is why we cannot say 'the Divine Human.' One or two said: 'We read that and wrote it, but when we pondered it in our hearts, they were only words, of which we had no inward notion.'

[11] (viii) Lastly they turned to the Roman Catholics and said: 'Perhaps you can name the Divine Human, because you believe that in your Eucharist Christ is wholly present in the bread and wine, and in every part of them. Moreover you worship Him, when you display and carry around the Host, as the Most Holy God. You also call Mary the mother of God. Consequently you acknowledge that she gave birth to God, that is, the Divine Human.' Then they tried to say the words, but because there then slipped in a material idea of the body and blood of Christ, and also a belief that His Human could be separated from the Divine, and in fact is so separated in the Pope, to whom only His human and not His Divine power was transferred, they could not pronounce them. Then a monk got up and said that he could think of the Divine Human in the case of the most holy Virgin Mary, or the patron saint of his monastery. Another monk came up who said: 'The idea which I now cherish in my mind enables me to say the Divine Human of his Holiness the Pope, rather than of Christ.' But then some of the Catholics pulled him back saying: 'You should be ashamed of yourself.'

[12] After this heaven appeared to open, and tongues like small flames were seen coming down and lighting on certain people. These then praised the Divine Human of the Lord, saying: 'Banish the idea of three Gods, and believe that in the Lord all the fulness of the Godhead dwells bodily, and that the Father and He are one, just as soul and body are one, and that God is not wind or ether, but is man. Then you will be linked with heaven, and the Lord will enable you to name Jesus and to say "the Divine Human."'

Footnotes:

True Christian Religion #111 (Ager, 1970)

111. Second Memorable Relation:

In the natural world man's speech is twofold, because his thought is twofold, external and internal; for he can speak simultaneously from internal thought and from external thought; and he can speak from external thought and not from internal thought, and even contrary to internal thought; and this is the source of pretenses, flattery, and hypocrisy. But this twofold speech man does not have in the spiritual world; his speech there is single; he speaks as he thinks; or if not, the tone of his voice is grating and hurts the ear. Nevertheless, he can be silent and not divulge the thoughts of his mind. So when a hypocrite gets among wise men he either leaves or betakes himself to a corner of the room and avoids notice and keeps silent.

[2] At one time a large number had assembled in the world of spirits, and were talking together about this matter, saying that to be able to speak only as one thinks is a hardship to such as have not thought rightly about God and the Lord whenever they come into association with the good. In the midst of the assembly were the Reformed and some of their clergy, and next to them the Papists with their monks. The clergy and the monks spoke first, saying, "This is not a hardship; what need is there for anyone to speak otherwise than as he thinks? If perchance he does not think rightly, can he not close his lips and keep silent?" And a clergyman said, "Who does not think rightly about God and about the Lord?"

But some of the assembly said, "Let us try them." And they asked those who had confirmed themselves in a trinity of persons in the Godhead to say from their thought one God; and they could not. They twisted and folded their lips in various ways, but were unable to articulate a sound into any words except such as were harmonious with the ideas of their thought, which were of three persons, and consequently of three Gods.

[3] Again, those who had confirmed themselves in faith apart from charity were asked to utter the name Jesus; but they could not; although they could all say Christ, and also God the Father.

They wondered at this, and inquired the cause; and they found it to be that they had prayed to God the Father for the sake of the Son, but had not prayed to the Savior Himself; and Jesus signifies Savior.

[4] Again, from their thought of the Lord's Human they were asked to say Divine Human; but not one of the clergy there present could do so, though some of the laity could; and therefore this fact was made a subject of serious discussion.

First, the following passages from the Gospels were read to them:

The Father hath given all things into the hand of the Son (John 3:35);

The Father hath given to the Son power over all flesh (John 17:2);

All things are delivered unto Me by the Father (Matthew 11:27);

All power is given unto Me in heaven and in earth (Matthew 28:18);

and they were asked to keep in their thought from these passages that Christ, both as to His Divine and as to His Human, is the God of heaven and earth, and then to pronounce the words Divine Human; but still they could not. They said that although from these passages they retained from the understanding some thought about the matter, they still had no acknowledgment of it, and therefore they could not bring it into speech.

[5] (ii.) Afterwards there was read to them from Luke (1:32, 34, 35) that the Lord as to His Human was the Son of Jehovah God, and is there called "the God of the Most High," and in many other places, "the Son of God" and also "the Only begotten;" and they were asked to retain this in their thought, as also that the only-begotten Son of God born in the world could not but be God, as the Father is God, and then to utter the words Divine Human. But they said, "We cannot, because our spiritual thought, that is, our more internal thought, does not admit into the thought which lies nearest to speech any other ideas except those that are in harmony with the internal thought; and from this we perceive that we are not now permitted, as we were in the natural world, to divide our thoughts.

[6] (iii.) Therefore, the Lord's words to Philip were read to them:

Philip said, Lord, show us the Father. And the Lord said, He that seeth Me seeth the Father. Believest thou not that I am in the Father and the Father in Me? (John 14:8-11)

and also other passages, as:

That the Father and He are one (John 10:30)

and they were asked to retain this in thought and then to say, Divine Human; but because that thought was not rooted in the acknowledgment that the Lord is God even in respect to the Human, they twisted their lips into folds till they grew angry, desiring to force their mouths to speak the words but they did not succeed; and for the reason that with those who are in the spiritual world the ideas of thought which flow from acknowledgment make one with the words of speech; and where these ideas do not exist words cannot be had; for in speaking, ideas become words.

[7] (iv.) Still again, there was read to them the following from the doctrine accepted throughout the Christian world: The Divine and Human in the Lord are not two, but one, even one person, united like soul and body in man. This is from the Athanasian Creed, and has been recognized by the councils; and it was said to them, "From this certainly you can gain an idea grounded in acknowledgment that the Human of the Lord is Divine, since His soul is Divine; for this statement is from the doctrine of your church which you accepted while in the world; moreover, the soul is the very essence of the man, and the body is the form of this essence; and essence and form make one like esse and existere, or like the effecting cause of the effect and the effect itself." This idea they retained, and from it wished to utter the words Divine Human; but they could not; for their more internal idea of the Human of the Lord banished and erased this new adscititious idea, as they called it.

[8] (v.) Once again, this passage from John was read to them:

The Word was with God, and God was the Word, and the Word became flesh (1:1, 14).

Also this:

Jesus Christ is the true God and eternal life (1 John 5:20).

Also from Paul:

In Jesus Christ dwelleth all the fullness of the Divinity bodily (Colossians 2:9);

and they were requested to think accordingly, namely, that God who was the Word became Man, that He was the true God, and that in Him dwelt all the fullness of Divinity bodily. This they did, but only in external thought; and therefore, because of the resistance of internal thought, they were unable to pronounce the words Divine Human; and they said frankly, "We can form no idea of a Divine Human, because God is God, and man is man, and God is a Spirit, and we have always thought of spirit as being wind or ether."

[9] (vi.) Finally, it was said to them, You know that the Lord said:

Abide in Me, and I in you. He that abideth in Me, and I in him, the same beareth much fruit; for without Me ye can do nothing (John 15:4, 5).

And as there were some of the English clergy present, the following from one of their exhortations at the Holy Communion was read to them: "For when we spiritually eat the flesh and drink the blood of Christ, then we dwell in Christ, and Christ in us." And it was said, "If your thought now is that this is not possible unless the Lord's Human is Divine, pronounce the words Divine Human from acknowledgment in thought." But still they could not, so deeply impressed upon them was the idea that the Divine could not be Human, nor the Human be Divine, and that the Lord's Divine was from the Divine of a Son born from eternity, and His Human like that of any other man. They were asked, "How can you think thus? Can a rational mind ever conceive of a Son born of God from eternity?"

[10] (vii.) Then the inquirers turned to the Evangelicals, saying that the Augsburg Confession and Luther taught that the Son of God and the Son of man in Christ is one Person; and that He, even as to His Human nature, is omnipotent and omnipresent, and as to that nature sits at the right hand of God the Father, governs all things in heaven and on earth, fills all things, is present with us, and dwells and operates in us; also that there is no difference of adoration, because the Divinity that is not discerned is worshiped through the nature that is discerned; and that in Christ God is Man, and Man is God. Hearing this they said, "Can this be so?" And they looked around and said presently, "We did not know this before; therefore we are unable to say Divine Human." And first one and then another said, "We have read this, and we have written it; and yet when we thought about it in our minds it was mere words, of which we had no interior idea."

[11] (viii.) Finally they turned to the Papists and said, "Perhaps you can say Divine Human, since you believe that Christ is wholly present in the bread and wine of your Eucharist, and in every part of them; and you also worship Him as God most holy when you exhibit and carry about the host; also because you call Mary 'Deipara,' that is, 'Mother of God;' consequently you acknowledge that she gave birth to God, that is, to the Divine Human." Then they wished to pronounce it, but they could not, because a material idea of Christ's body and blood then suggested itself, and also a belief that His Human is separable from the Divine, and with the pope is actually so separated, since to him the human power only, and not the Divine, was transferred. Then one of the monks arose and said that he could conceive of a Divine Human with reference to the most holy virgin Mary, and also with reference to the saint of his monastery. And another monk came forward and said, "From an idea of my thought which I now entertain I am able to say Divine Human, but with reference to his holiness the pope rather than in reference to Christ." But some of the Papists pulled him back, saying, "For shame."

[12] After this heaven was seen open, and tongues like little flames were seen descending and alighting upon some; and they then celebrated the Divine Human of the Lord, saying, "Have done with the idea of three Gods, and believe that in the Lord dwells all the fullness of Divinity bodily, that the Father and He are one, as soul and body are one, and that God is not wind or ether, but a Man, then you will be conjoined with heaven, and from the Lord you will be able to speak the name Jesus, and to say Divine Human."

True Christian Religion #111 (Dick, 1950)

111. The second experience. In the natural world the speech of man is twofold, because his thought is twofold, being both external and internal; for he can speak from internal and at the same time from external thought. He can also speak from external thought, and not from the internal, in fact, contrary to it; and this is the source of dissimulation, flattery and hypocrisy; but in the spiritual world man's speech is not twofold, but single: there he speaks as he thinks; otherwise the sound of his voice grates, and offends the ear. He can, however, remain silent, and refrain from disclosing the thoughts in his mind; so that when a hypocrite enters the company of the wise, he either departs or, betaking himself to a corner of the room, makes himself inconspicuous and says nothing.

[2] There was once a large assembly in the world of spirits, and the conversation turned upon this subject. Some said that not to be able to speak except as one thought, when in company with the good, was rather hard for those who had not formed right conceptions of God and of the Lord. In the assembly were some Protestants, with many of their clergy, and near by were some Roman Catholics, among them being several monks. Both of these parties at once declared that it was not at all hard, saying, "Why must one speak otherwise than as one thinks? If it happens that a man does not think aright, can he not keep his lips closed and remain silent?" Then one of the clergy said, "Who does not think aright concerning God and the Lord?" Some of the assembly suggested that they should try and see. So they asked those who, when thinking about God, had confirmed themselves in their belief in a trinity of Persons, to utter from their thought the words "One God;" but they could not. They performed many twists and contortions with their lips, but they could not make them pronounce words other than those which conformed to their thoughts, which were of three Persons and consequently of three Gods.

[3] Next, those who had confirmed their belief in faith separate from charity were asked to pronounce the name "Jesus;" but they could not, yet they were all able to say "Christ" and also "God the Father." They wondered at this, and on inquiry they discovered the reason to be that they prayed to God the Father for the sake of the Son, and not to the Saviour Himself; and Jesus means Saviour.

[4] They were then asked, from their thought concerning the Human of the Lord, to say the words, "Divine Human." Not one of the clergy present was able to do so, but some of the laymen were able; so this became the subject of serious discussion.

(1) First of all the following passages in the Evangelists were read to them:

that "the Father hath given all things into the hand of the Son," John 3:35;

that "the Father hath given the Son power over all flesh," John 17:2;

"All things are delivered unto me of my Father" Matthew 11:27;

"All power is given unto me in heaven and in earth" Matthew 28:18.

They were requested to bear in mind that, according to these passages, Christ is God of heaven and earth in respect of His Divine and of His Human, and so to utter the words, "Divine Human;" but still they could not, and they said that, although from these passages they had in their understanding a certain idea of it, there was no acknowledgment, and therefore they were unable to pronounce the words.

[5] Afterwards the passage from Luke 1:32, 34-35, was read to them, which declares that the Lord as to His Human was the Son of Jehovah God, and that He is there called the Son of the Highest, and everywhere else the Son of God, and also the Only Begotten. They were asked to keep this in mind, and also the fact that the Only Begotten Son of God, born in the world, must of necessity be God, as the Father is God, and to utter the words, "Divine Human;" but they said, "We cannot, because our spiritual thought, which is interior, admits into the thought nearest to speech no ideas but such as are similar to itself." For this reason, they added, they perceived that they could not divide their thoughts, as they did in the natural world.

[6] Then the following words of the Lord to Philip were read to them:

"Philip saith, Lord, show us the Father." Jesus said unto him: "He that hath seen me hath seen the Father... Believest thou not that I am in the Father, and the Father in me?" John 14:8-11;

and other passages also, which declare:

"the Father and He are one," as in John 10:30.

They were asked to keep this in their thought, and then to say, "Divine Human;" but as that thought was not rooted in the acknowledgment that the Lord is God even with respect to His Human, they could not, although they twisted their lips till they were angry, endeavouring to force their mouths to utter the words. This was because, among those in the spiritual world, the ideas of thought which arise from acknowledgment unite with the words of the tongue, and where those ideas do not exist, neither do words, for only such ideas become expressed in words.

[7] The following words from the doctrine universally received in the Christian Church were then read to them:

"The Divine and the Human in the Lord are not two, but one; yea, one Person, united like soul and body in man."

This is from the Athanasian Creed, ¹ and has been acknowledged by the Church Councils; and it was added: "You can therefore surely have some idea from the acknowledgment that the Human of the Lord is Divine, because His soul is Divine, this being in accordance with the doctrine of your Church, which you acknowledged in the world. Moreover, it was added, "the soul is the essence itself of a man, and the body is its form; and essence and form make one, like being (esse) and existing (existere), or like cause and effect." They accepted this idea, and from it endeavored to pronounce the words, "Divine Human" but they could not, for their interior idea of the Human of the Lord utterly destroyed this new-fangled idea, as they called it.

[8] Thereupon the following passages from John were read to them:

"The Word was with God, and the Word was God... And the Word was made flesh" John 1:1, 14;

and also this:

"This (Jesus Christ) is the true God, and eternal life" 1 John 5:20;

and this passage from Paul:

"In Him (Christ Jesus) dwelleth all the fulness of the God-head bodily."Colossians 2:9.

They were then asked to think according to the tenor of these words, that God, who was the Word, became Man; that He was the true God; and that in Him dwelt all the fulness of the Godhead bodily. They did so, but in their external thought only. Therefore they were unable, because of the resistance of their internal thought, to say the words, "Divine Human." They said frankly that they could not maintain the idea of the Divine Human, because God is God, and man is man, and God is a spirit, "and of a spirit," they added, "we have no idea except that it is wind or ether."

[9] At length they were reminded of what the Lord said:

"Abide in me, and I in you... He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing" John 15:4-5;

and as some of the English clergy were present, this passage was read to them from their exhortation at the Holy Communion:

"For, when we spiritually eat the flesh of Christ and drink the blood, then we dwell in Christ, and Christ in us;" ²

and the request was made to them: "If you now think that this is impossible unless the Human of the Lord is Divine, repeat the words, 'Divine Human' from acknowledgment in thought." But still they could not do this, so deeply impressed upon them was the idea that what is Divine cannot be human, and what is human cannot be Divine, and that the Lord's Divine was from the Divine of the Son born from eternity, and His Human like the human of any other man. Upon this they were asked: "How can you think so? Can a rational mind conceive of a Son born of God from eternity?"

[10] (7) After this the Evangelical Protestants were addressed. They were reminded that both the Augustan Confession ³ and Luther ⁴ taught that the Son of God and the Son of Man in Christ are one Person, that even as to His Human Nature He is omnipotent and omnipresent; that in respect to this Nature He sits at the right hand of God the Father, governs all things in heaven and on earth, fills all things, is with us, and dwells and operates in us; that there is no division of worship, because by the Nature which is discerned, the Divinity which is not discerned is worshiped, and that in Christ, God is Man and Man God. On hearing this they asked, "Is it really so?" and looking grave they said: "We did not know this before. That is why we cannot say the words, 'Divine Human.'" And first one and then another said: "We have read this, and even written it; and yet when we deeply considered it, it was a matter of mere words, carrying no interior idea whatever."

[11] (8) Finally, those who were conducting the inquiry turned to the Roman Catholics and said: "Perhaps you can say 'Divine Human,' because you believe that, in your Eucharist, ⁵ Christ is wholly present in the bread and wine, and in every part of them. You also worship Him as God most holy when you exhibit and carry about the Host. Then you call Mary Deipara, or Mother of God, thereby acknowledging that she brought forth God, that is, the Divine Human." They then endeavored to pronounce the words, but were unable, because there intervened the material idea of the body and blood of Christ, and also the belief that His Human is separable from the Divine, and that it is actually separated in the person of the Pope, to whom His Human power only, and not His Divine, is transferred. Then one of the monks rose and said that he could think of a divine human in respect of the most holy virgin Mary, and also in respect of a saint in his own monastery; and another monk approaching, said: "According to the idea which I now entertain, I can pronounce the words 'Divine Human' in reference to his Holiness the Pope, rather than to Christ;" but some of the Catholics drew him back, saying, "Shame on you!"

[12] Thereupon heaven was seen open, and there appeared, as it were, tongues of fire descending and lighting upon some of the assembly, who then began to proclaim the Divine Human of the Lord, saying: "Put away the idea of three Gods, and believe that in the Lord dwells all the fulness of the Godhead bodily, and that the Father and He are one as the soul and body are one, and that God is not wind or ether, but is Man. Then will you be conjoined with heaven, and from the Lord will be able to name Jesus, and to say, 'Divine Human.'"

Footnotes:

Vera Christiana Religio #111 (original Latin,1770)

111. SECUNDUM MEMORABILE.

In Mundo naturali est homini duplex loquela, quia duplex cogitatio, Externa et Interna, potest enim homo loqui ex cogitatione interna, et simul tunc ex cogitatione externa, et potest loqui ex cogitatione externa ¹ et non ex interna, imo contra internam, inde simulationes, assentationes et hypocrises: at in Mundo Spirituali non est homini duplex loquela, sed simplex, loquitur ibi sicut cogitat, alioquin sonus stridet, et laedit aures; at usque potest silere, et sic non evulgare mentis suae cogitata; quare hypocrita, cum inter sapientes venit, vel abit, vel proripit se ad angulum in conclavi, et facit se inconspicuum, et sedet mutus.

[2] Quondam erant multi in Mundo Spirituum congregati, et de hac re inter se loquebantur, dicentes, quod non posse loqui nisi sicut cogitat, sit durum illis in bonorum consortio, qui non juste cogitaverunt de Deo et de Domino. In medio congregatorum erant Reformati, et multi ex Clero, et juxta illos Pontificii cum monachis; ac hi et illi primum dixerunt, quod hoc non durum sit, quid opus aliter loqui quam sicut cogitat, et si forte non juste cogitet, potestne comprimere labia, et tenere silentium; et Clerus dixit, quis non cogitat juste de Deo et de Domino: sed aliqui ex congregatis dixerunt, tentemus illos; et dixerunt illis, qui se confirmaverunt in Trinitate Personarum de Deo, ut ex cogitatione dicerent Unum Deum; sed non potuerunt, contorserunt et plicaverunt labia in plures sinus, et non potuerunt articulare sonum in voces alias, quam ideis cogitationis illorum consonas, quae erant trium Personarum, et inde trium Deorum.

[3] Porro dictum est illis, qui confirmaverunt Fidem Separatam a charitate, ut nominarent JESUM, sed non potuerunt, at omnes potuerunt dicere Christum, et quoque Deum Patrem; hoc mirati sunt et quaesiverunt causam, et invenerunt hanc, quod oraverint ad Deum Patrem propter Filium, et non oraverint ad Ipsum Salvatorem, et JESUS significat Salvatorem.

[4] Porro dictum est illis, ut ex cogitatione de Humano Domini dicerent ² DIVINUM HUMANUM; sed nemo ex Clero, qui ibi aderat, potuit, at aliqui ex Laicis potuerunt, quare hoc in seriam ventilationem missum est; et tunc I. Lecta ³ sunt coram illis haec apud Evangelistas, Pater dedit omnia in manum Filii, Johannes 3:35. Pater dedit Filio potestatem omnis carnis, Johannes 17:2. Omnia Mihi tradita sunt a Patre, Matthaeus 11:27. ⁴ Data est Mihi omnis potestas in Coelo et in Terra, Matthaeus 28:18. Et dictum est illis, tenete inde in cogitatione, quod Christus tam quoad Divinum quam quoad Humanum suum sit Deus Coeli et Terrae, et sic enuntiate DIVINUM HUMANUM, sed usque non potuerunt, et dixerunt, quod quidem exinde tenerent aliquid cogitationis ex intellectu de eo, sed usque non aliquid agnitionis, et quod ideo non possent.

[5] II. Postea lectum est coram illis ex Luca 1:32, 34-35; quod Dominus quoad Humanum esset Filius Jehovae Dei, et quod ibi dicatur Filius Altissimi, et ubivis alibi Filius Dei, et quoque Unigenitus, et petierunt ut hoc tenerent in cogitatione, et quoque quod Unigenitus Filius Dei natus in Mundo non possit non esse Deus sicut Pater est Deus, et eloquerentur DIVINUM HUMANUM; sed dixerunt, non possumus, ⁵ quia spiritualis nostra cogitatio, quae est interior, non admittit in cogitationem proximam loquelae ⁶ alias ideas quam similes, et quod inde percipiant, quod nunc non liceat cogitationes suas dividere, sicut in Mundo naturali.

[6] III. Deinde lecta sunt coram illis verba Domini ad Philippum, haec, Dixit Philippus, Domine, monstra nobis Patrem, et dixit Dominus, qui videt Me, videt Patrem, nonne credis, quod Ego in Patre et Pater in Me, Johannes 14:8-11; et quoque alia loca, quod Pater et Ipse unum sint, ut Johannes 10:30 et dictum est illis, ut tenerent id in cogitatione, et sic dicerent DIVINUM HUMANUM, sed quia illa cogitatio non fuit radicata in agnitione, quod Dominus esset Deus etiam quoad Humanum, contorserunt labia in plicas usque ad indignationem, et voluerunt cogere os suum ad edicendum, sed non valuerunt; causa erat, quia ideae cogitationis, quae fluunt ex agnitione, unum faciunt cum vocibus linguae apud illos qui in Mundo Spirituali sunt, et ubi ideae illae non sunt, non dantur voces, nam ideae fiunt voces in loquela.

[7] IV. Porro, lecta sunt coram illis ex Doctrina in Universo Christiano Orbe recepta, haec, Quod Divinum et Humanum in Domino non sint duo, sed unum, imo una Persona, unita sicut anima et corpus in homine, haec ex Fide symbolica Athanasiana, et agnita a Conciliis; et dictum est illis, exinde potestis omnino habere ideam ex agnitione quod Humanum Domini sit Divinum, quia Anima Ipsius est Divina, est enim ab Ecclesiae vestrae doctrina, quam in Mundo agnoveratis; insuper Anima est ipsa hominis essentia, et corpus est hujus forma, ac essentia et forma unum faciunt, sicut esse et existere, et sicut causa efficiens effectus et ipse effectus; retinuerunt illam ideam, et voluerunt ex illa enuntiare DIVINUM HUMANUM, sed non potuerunt, interior enim idea de Humano Domini exterminavit et expunxit ideam hanc novam adscititiam, ut illam vocabant.

[8] V. Adhuc coram illis lectum est ex Johanne, hoc, Verbum erat apud Deum, et Deus erat Verbum, et Verbum Caro factum est, Johannes 1:1, 14, et quoque hoc, Jesus Christus est verus Deus, et Vita aeterna, 1 Johannes 5:20, ⁷ et ex Paulo, "In Christo Jesu habitat omnis plenitudo Divinitatis corporaliter," Colossenses 2:9 et dicebatur illis ut similiter cogitarent, nempe quod Deus qui fuit Verbum factus sit Homo; quod esset verus Deus; et quod omnis plenitudo Divinitatis in Ipso habitaret corporaliter; et fecerunt ita, sed solum in externa cogitatione, quare non potuerunt propter renisum internae eloqui DIVINUM HUMANUM, dicentes aperte, quod non possent habere ideam Divini Humani, quia Deus est Deus, et homo est homo, et Deus est Spiritus, et de spiritu non aliter cogitavimus, quam sicut de Vento aut aethere.

[9] VI. Tandem dictum est illis, nostis quod Dominus dixerit, Manete in Me, et Ego in vobis, qui manet in Me et Ego in illo, hic fert fructum multum, quia sine Me non potestis facere quicquam, Johannes 15:4-5; et quia aliqui ex Clero Angliae aderant, lectum est coram illis ex una illorum Oratione ad Sanctam Communionem, For, when we spiritually ⁸ eat the flesh of Christ and drink ⁹ the blood, then we dwell ¹⁰ in Christ and Christ in us; si nunc cogitatis, quod hoc non dari possit, nisi Humanum Domini sit Divinum, enuntiate itaque DIVINUM HUMANUM ex agnitione in cogitatione, sed usque non potuerunt, fuit enim idea illis tam alte impressa, quod Divinum non posset esse Humanum, et Humanum non Divinum, et quod Divinum Ipsius esset a Divino Filii ab aeterno, et Humanum simile humano alterius hominis: at dictum est illis, quomodo potestis ita cogitare, num rationalis Mens potest usquam cogitare, quod aliquis Filius a Deo sit natus ab aeterno.

[10] VII. Postea converterunt se ad Evangelicos, dicentes, quod Augustana Confessio et Lutherus docuerint, quod Filius Dei et Filius hominis in Christo sit una Persona, et quod Ipse etiam quoad Humanam Naturam sit Omnipotens et Omnipraesens, et quod quoad illam ad dextram Dei Patris sedeat, et gubernet omnia in Coelis et in Terris, impleat cuncta, nobiscum sit, et in nobis habitet et operetur; et quod non sit adorationis differentia, quia per Naturam, quae cernitur, adoratur Divinitas quae non cernitur, et quod in Christo Deus sit Homo et Homo Deus: his auditis responderunt, num est ita, et circumspexerunt, et mox dixerunt, haec prius non novimus, quare non possumus dicere DIVINUM HUMANUM: ¹¹ at unus et alter dixit, legimus id et scripsimus id, sed usque cum de eo in nobis cogitavimus, fuerunt modo verba, quorum ideam interiorem non habuimus.

[11] VIII. Tandem conversi ad Pontificios dixerunt, forte vos potestis nominare DIVINUM HUMANUM, quia creditis quod in vestra Eucharistia in Pane et Vino, et in omni eorum parte sit integer Christus, et quoque adoratis Ipsum, cum monstratis et circumfertis hostias, ut Sanctissimum Deum, tum quia vocatis Mariam Deiparam seu Dei genetricem, consequenter agnoscitis quod genuerit Deum, hoc est, Divinum Humanum; et illi tunc voluerunt enuntiare illud, sed quia subiit tunc materialis idea de Corpore et Sanguine Christi, et quoque fides quod Humanum Ipsius a Divino separabile sit, et quod actualiter separatum sit apud Papam, in quem solum Humana Ipsius potestas, et non Divina translata est, non enuntiare potuerunt: et tunc surrexit unus Monachus, et dixit, quod possit cogitare Divinum Humanum de Sanctissima Virgine Maria, et quoque de Sancto Monasterii sui; et alter Monachus accessit, dicens, ego possum ex idea cogitationis meae, quam nunc foveo, dicere Divinum Humanum de Sanctissimo Papa, potius quam de Christo; sed tunc aliqui ex Pontificiis retraxerunt illum, et dixerunt, pudeat te.

[12] Post haec visum est Coelum apertum, et visae sunt Linguae sicut flammulae descendentes et influentes apud quosdam, et illi tunc celebrabant DIVINUM HUMANUM DOMINI, dicentes, removete ideam trium Deorum, et credite quod in Domino habitet omnis plenitudo Divinitatis corporaliter, et quod Pater et Ipse unum sint sicut anima et corpus unum sunt, et quod Deus non sit ventus et aether, sed quod sit Homo, et tunc conjungemini Coelo, et a Domino poteritis nominare JESUM, et dicere DIVINUM HUMANUM.

Footnotes:

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