155.在前面第三个标题（146节）已说明，圣灵作工对神职人员带来的特别神性恩惠就是启示和教导。除此之外，还有洞察和意向这两个居间状态。因此，神职人员会依次经历四个过程：启示、洞察、意向和教导。启示出自主。洞察则在人这一方，取决于教义在人里面所形成的心智状态。若这些教义是真理，他的洞察力就会通过启示之光而变得清晰。若它们是虚假，他的洞察力就会变得模糊，尽管它因有证据支持而看似清晰。这种假象是由昏昧之光产生的，在纯属世的视觉看来似乎是清晰的。
意向来自意愿之爱的情感，正是这爱所赋予的快乐使心智产生一种意向。若这快乐出自邪恶所产生的对恶与假之爱，那它所激发的热情表面上显得粗野、毛糙、炽热、激烈，而内在其实是愤怒、残忍和无情。但是，若这快乐出自良善所产生的对善与真之爱，那这热情表面上就显得温和、平滑、响亮和热烈，内在则是仁爱、慈悲和怜悯。教导（即受教的过程）则作为来自原因的结果而从其它过程（即启示、洞察、意向这三个过程）而来。因此，出自主的启示会照人的心智状态而转化为各种光和热，不过这因人而异。
155. 在本章的標題三(第146節), 闡述了聖靈在聖職人員身上產生的特有的神性作用:啟發和指導。不過, 在這兩個作用之間, 增加兩個居間的作用:感知和(所學知識的)成形。於是, 對聖職人員四個一系列的神性作用:啟發,感知,成形,指導。
啟發由主來完成。
感知過程則在人為, 基於他從受教的知識中形成的思想狀態如何。倘若這些教導正確, 啟發之光使感知清晰。如若錯誤, 感知變得模糊。然而, 或許仍舊看起來清晰, 因為其它的教導提供證據, 這只不過是迷惑的弱光產生的結果, 對屬世視覺來說, 看起來似乎清晰。
成形的結果如何, 取決於人的意志之中存有何種之愛。什麼樣的愛就會導致怎樣的快樂,從而以此為准導致成形的結果。如果他的快樂從惡欲以及源自惡欲的偽謬而來, 會激發他的熱情, 不過這樣的熱情外表顯得粗糙,激烈,噴火, 裡面是憤怒,狂燥和無憐憫。但如若是從良善之愛以及源自於此的真理而來的快樂, 引發的熱情外表看來就會平穩,宏亮,強烈, 裡面是慈愛,恩惠和憐憫。
至於指導, 則是根據上述三者的結果而定。
因此, 從主而來的光照, 在不同的聖職人員之中,根據各自的思想狀態不同,會轉變為不同類型的光與熱。
155. It was shown above, in point 3 of this part of the chapter [146], that the divine effects (which are meant by the actions of the Holy Spirit) that specifically apply to the clergy are the processes of enlightening and teaching them. There are, however, two intermediate processes to add to the two just mentioned: their perceiving and shaping [what they are learning]. For the clergy, then, there are four processes that follow in sequence: becoming enlightened; perceiving; shaping; and being instructed.
The enlightening is done by the Lord.
The process of perceiving takes place in the individuals. It is affected by the quality of mind they have developed as a result of doctrinal teachings. If these doctrinal teachings are true, the light that enlightens them clarifies their perception. If these doctrinal teachings are false, their perception becomes obscured. It may still seem clear [to the ministers], however, because of other teachings that lend confirmation. The apparent clarity is caused by a faint, deceptive light that to mere earthly vision seems clear.
The process of shaping depends on the type of love that exists in the ministers will. The enjoyment related to that love actually does the shaping. If the minister has enjoyment in an evil love and the false perspective that goes with it, that enjoyment generates a passion that is outwardly rough, prickly, intense, and fire-belching; inside the passion there is anger, rage, and lack of compassion. If, however, the minister has enjoyment in a good love and the truth that goes with it, the passion is outwardly even, smooth, thundering, and blazing; inside the passion there is goodwill, grace, and compassion.
The process of being instructed follows as an effect from the other three processes as causes.
Therefore the enlightening that comes from the Lord is turned into different types of light and heat in individual ministers depending on the quality of each individual's mind.
155. It was shown in section (iii) above [146] that the particular Divine benefit meant by the working of the Holy Spirit on the clergy is enlightenment and the process of being instructed; but to these two must be added the two intermediate states of perception and disposition. There are therefore four processes which the clergy undergo in sequence: enlightenment, perception, disposition and instruction. Enlightenment comes from the Lord. Perception is on the person's part, depending upon how his mental state has been formed by what he has been taught. If the teaching is true, there is clear perception from the light which illuminates the mind. But if the teaching is false, there is only dim perception, though it may appear clear since it is supported by proofs; this, however, is the result of deceptive light, which to purely natural sight looks like clarity.
[2] Disposition, however, is the result of an affection of love on the part of the will. It is the pleasure given by this love which so disposes the mind. If this pleasure comes from the love of evil and of falsity arising from evil, it arouses enthusiasm, which outwardly appears rough, hairy, burning and spitting fire, and inwardly is anger, rage and cruelty. But if it is the pleasure which comes from the love of good and truth arising from good, the enthusiasm appears outwardly smooth, hairless, thundering and flaming, and inwardly is charity, grace and mercy. The process of being instructed follows as the result of the other processes which cause it. Thus enlightenment coming from the Lord is turned into light and heat of various kinds, differing in each person's case in accordance with his mental state.
155. It has been shown above, under the third proposition, that the Divine energy, meant by the operation of the Holy Spirit, with the clergy especially, is enlightenment and instruction; but in addition to these there are two intermediate operations, which are perception and disposition. Thus there are four things that with the clergy follow in order: Enlightenment, Perception, Disposition, and Instruction. Enlightenment is from the Lord. Perception pertains to man, and is in accordance with the state of mind formed in him by doctrinals. If these doctrinals are true his perception becomes clear from the light that enlightens; but if they are false his perception becomes obscure, although from confirmations it may seem to be clear, this arising from a fatuous light which to the merely natural vision resembles clearness. Disposition is from the affection of the will's love, and that which disposes is the delight of that love. If it is a delight of the love of evil and of falsity there from, it excites a zeal which is outwardly harsh, rough, burning, and fiery, while inwardly it is anger, ferocity, and unmercifulness. But if it is a delight of the love of good and of truth therefrom it is outwardly mild, smooth, resounding, and glowing, while within it is charity, grace, and mercy. Instruction follows from these as an effect from causes. Thus in each man enlightenment, which is from the Lord, is turned into various kinds of light and heat in accordance with the state of his mind.
155. It was shown above in the third article that the Divine Virtue, which is meant by the operation of the Holy Spirit, with the clergy consists in particular in enlightenment and instruction; but in addition to these there are two intermediate operations, namely, perception and disposition. There are, therefore, with the clergy these four, which follow in order, enlightenment, perception, disposition and instruction. Enlightenment is from the Lord. Man has perception according to the state of mind formed in him by doctrinal teachings. If these are true, his perception becomes clear from the light which enlightens him; but if they are false, his perception becomes obscure, though it may be made to appear as if it were bright, by confirmation of these teachings. This brightness, however, arises from the light of infatuation, which to merely natural sight has the appearance of clarity. Disposition on the other hand arises from the affection of the love of the will, and results from the delight of this love. If this delight is in the love of evil and consequent falsity, it rouses a zeal which is outwardly fierce, harsh, ardent and fiery, and which inwardly is anger, rage and cruelty. If, however, the delight is in what is good and its attendant truth, the zeal is outwardly gentle, placid, thundering and glowing; and inwardly it is charity, grace and mercy. Instruction follows naturally as a result from these as causes. Thus enlightenment, which comes from the Lord, is changed into varied forms of light and heat in every individual, according to the state of his mind.
155. Supra in Articulo Tertio ostensum est, quod Divina illa Virtus, quae intelligitur per operationem Spiritus Sancti 1 apud Clericos, in specie sit Illustratio, et Instructio, sed his duabus accedunt duae intermediae, quae sunt Perceptio et Dispositio, quare sunt quatuor, quae apud Clericos ordine sequuntur, Illustratio, Perceptio, Dispositio, et Instructio: ILLUSTRATIO est a Domino: PERCEPTIO est apud hominem, secundum statum mentis ejus formatum per doctrinalia, quae si vera sunt, fit perceptio clara a luce quae illustrat, at si falsa sunt, fit perceptio obscura, quae tamen potest apparere sicut clara ex confirmationibus, sed hoc est ex luce fatua, quae coram visu mere naturali est similis claritatis. DISPOSITIO autem est ex affectione amoris voluntatis; jucundum hujus amoris disponit, si hoc amoris mali et inde falsi est, excitat zelum, qui extrinsecus asper, hispidus, ardens et ignivomus est, ac intus est ira, rabies et immisericordia; si autem 2 est boni et inde veri, est extrinsecus laevis, glaber, tonans et flagrans, ac intus est charitas, gratia et misericordia. INSTRUCTIO autem sequitur ut effectus ex illis ut causis. Ita illustratio, quae est a Domino, vertitur in varias luces et in varios calores, apud unumquemvis secundum statum ejus mentis.
Footnotes:
1. cf 146 ubi: QUOD DIVINA ILLA VIRTUS ET OPERATIO, QUAE INTELLIGITUR PER MISSIONEM SPIRITUS SANCTI.
2. Prima editio: aurem.