623.记事三：
我曾被允许看到三百个神职人员，连同平信徒，全都学识渊博，因为他们知道如何证明唯信足以称义，有些人推演得更深入。由于他们相信天堂只是出于恩典准许进入的问题，所以就蒙允许升入天堂社群，该社群算不上高层社群。上升时，他们远远看上去就象牛犊。一踏进天堂，他们就受到天人友好接待，但开始交谈后，他们先是突然颤栗，然后恐惧，最后痛苦地要死。之后他们急速坠落，坠落时，他们看上去就象死马。之所以上升时看似牛犊，是因为他们对知与见的强烈属世情感由于对应就象牛犊；而坠落时看似死马，则因为对真理的觉知由于对应就象马，缺乏对教会真理的觉知则象死马。
下面有些男孩看见他们掉下来，且掉落时看似死马，就别过脸来，问同在的老师：“这种可怕的事是什么意思？我们原先看见的是人，现在他们却变成了死马；我们不忍直视，所以别过脸来。老师啊，我们不要呆在这地方，让我们走吧。”于是，他们就离开了。在路上，老师教导他们死马的含义，他说：“马象征对圣言真理的觉知。你们看见的所有马都是这个意思。当人持续沉思圣言时，其沉思从远处看就象一匹马，若他的沉思是属灵的，则马儿显得高贵、活泼，但另一方面，若他的沉思是物质的，则显得低劣、没有生气。”
然后孩子们问：“什么是对圣言的属灵沉思和物质沉思？”老师回答说：“我举例说明这一点。当虔诚阅读圣言时，谁不从内心思考神、邻舍和天堂？若人仅通过人（Person），不通过本质思考神，就是作物质地思考；若人仅通过外在形式，而不通过品性思考邻舍，就是作物质地思考；若人若仅通过地方，而不通过构成天堂的爱与智慧思考天堂，也是作物质地思考。”
但孩子们说：“我们通过人（Person）思考神，通过一个人的形式思考邻舍，通过地方思考上面的天堂。那么当阅读圣言时，我们在别人看来就象死马吗？”老师说：“不，你们还是孩子，只能那样思考。但我觉察你们拥有对知与觉的情感，由于这是属灵的，所以你们的思考也是属灵的。因为有某种属灵的思维潜藏在你们的物质思维中，尽管你们没有意识到它。但我想回到原先的话题，若人在阅读圣言或沉思它时作物质地思考，那么从远处看他就象一匹死马，而若他作属灵地思考，则象一匹活马。我也说过，若人仅通过人（Person），不通过本质思考神，就是物质地思考祂。神的本质有很多属性，如全能、全知、全在、永恒、爱、智慧、怜悯、恩典等等。还有些属性是从神的本质发出的，如创造，维护，救赎和拯救，启示和教导。人若根据人（Person）思考神，就会制造出三位神，并声称‘创造与维护者是一位神，救赎与拯救者是另一位神，启示与教导者则是第三位神’。但若人根据本质思考神，则视神为一位，并声明‘神创造我们，同样是这位神救赎并拯救我们，祂还启示和教导我们’。这就是为何那些根据人（Person），因而物质地思考三位一体神的人，必然会出于物质的思想观念从一位神中制造出三位神的原因。然而，由于与他们的思想相反，所以他们只好被迫说，这三位通过本质成为一体，因为他们也根据本质思考神，尽管好似通过一个格子。
所以，我的学生们，要根据本质思考神，也由此思考人。因为根据人思考本质就是物质地思考本质；而根据本质思考人就是属灵地思考人。由于古代的异教徒物质地思考神，并因此也物质地思考祂的属性，所以他们不但制造了三位神，甚至还制造多达上百个神；因为他们将每个单独的属性都视为一个神。你们必须明白，物质不能进入灵性，但灵性能进入物质。根据外在形式而非其品性思考邻舍，根据地方而非构成天堂的爱与智慧思考天堂，也是一样。圣言的每一个事物皆如此。故，人若对神，以及邻舍和天堂怀有物质观念，就不可能理解圣言；对他来说，圣言是一纸空文，当阅读或沉思它时，从远处看，他就象一匹死马。
你们看到的那些从天堂掉下来，在你们面前变得象死马一样的人，就是这样，在神学或有关教会的灵性方面，他们已关闭了自己的理性视觉，通过他们那特有的教义，即觉知必须服从其信，不但关闭了自己的，还关闭了其他人的。若觉知被宗教关闭，他们就再也不思考，变得象鼹鼠一样盲目，充满幽暗。这种拒绝所有属灵之光的黑暗，会阻止来自主和天堂的光之流入，并在信的问题上，在远低于理性层面之下的肉体感官层面设置一个障碍，也就是说，在鼻子附近设置障碍，把它固定在软骨中，以至于以后甚至不可能闻到属灵的东西。结果，有的人已变得极其敏感，一旦捕捉到属灵物的气味，就会陷入昏迷。我说气味的意思是指感知。这些人就是制造三位神的人。诚然，他们也根据本质发言说，神是一位，然而，当他们根据自己的信祷告时—这信就是父神因为圣子的缘故而施怜悯并派出圣灵，就清楚地制造出三位神；如果他们向一位祷告说由于第二位的缘故而施怜悯，并派出第三位，就不得不这样。”然后关于主，老师教导他们说，主是一位神，三位一体在祂里面。
623. 记事三:
我曾被允许看到三百个神职人员, 连同平信徒, 全都学识渊博, 因为他们知道如何证明唯信足以称义, 有些人推演得更深入。 由于他们相信天堂只是出于恩典准许进入的问题, 所以就蒙允许升入天堂社群, 该社群算不上高层社群。 上升时, 他们远远看上去就象牛犊。 一踏进天堂, 他们就受到天人友好接待, 但开始交谈后, 他们先是突然颤栗, 然后恐惧, 最后痛苦地要死。 之后他们急速坠落, 坠落时, 他们看上去就象死马。 之所以上升时看似牛犊, 是因为他们对知与见的强烈属世情感由于对应就象牛犊; 而坠落时看似死马, 则因为对真理的觉知由于对应就象马, 缺乏对教会真理的觉知则象死马。
下面有些男孩看见他们掉下来, 且掉落时看似死马, 就别过脸来, 问同在的老师: “这种可怕的事是什么意思? 我们原先看见的是人, 现在他们却变成了死马; 我们不忍直视, 所以别过脸来。 老师啊, 我们不要呆在这地方, 让我们走吧。 ”于是, 他们就离开了。 在路上, 老师教导他们死马的含义, 他说: “马象征对圣言真理的觉知。 你们看见的所有马都是这个意思。 当人持续沉思圣言时, 其沉思从远处看就象一匹马, 若他的沉思是属灵的, 则马儿显得高贵, 活泼, 但另一方面, 若他的沉思是物质的, 则显得低劣, 没有生气。 ”
然后孩子们问: “什么是对圣言的属灵沉思和物质沉思? ”老师回答说: “我举例说明这一点。 当虔诚阅读圣言时, 谁不从内心思考神, 邻舍和天堂? 若人仅通过人 (Person), 不通过本质思考神, 就是作物质地思考; 若人仅通过外在形式, 而不通过品性思考邻舍, 就是作物质地思考; 若人若仅通过地方, 而不通过构成天堂的爱与智慧思考天堂, 也是作物质地思考。 ”
但孩子们说: “我们通过人 (Person) 思考神, 通过一个人的形式思考邻舍, 通过地方思考上面的天堂。 那么当阅读圣言时, 我们在别人看来就象死马吗? ”老师说: “不, 你们还是孩子, 只能那样思考。 但我觉察你们拥有对知与觉的情感, 由于这是属灵的, 所以你们的思考也是属灵的。 因为有某种属灵的思维潜藏在你们的物质思维中, 尽管你们没有意识到它。 但我想回到原先的话题, 若人在阅读圣言或沉思它时作物质地思考, 那么从远处看他就象一匹死马, 而若他作属灵地思考, 则象一匹活马。 我也说过, 若人仅通过人 (Person), 不通过本质思考神, 就是物质地思考祂。 神的本质有很多属性, 如全能, 全知, 全在, 永恒, 爱, 智慧, 怜悯, 恩典等等。 还有些属性是从神的本质发出的, 如创造, 维护, 救赎和拯救, 启示和教导。 人若根据人 (Person) 思考神, 就会制造出三位神, 并声称‘创造与维护者是一位神, 救赎与拯救者是另一位神, 启示与教导者则是第三位神’。 但若人根据本质思考神, 则视神为一位, 并声明‘神创造我们, 同样是这位神救赎并拯救我们, 祂还启示和教导我们’。 这就是为何那些根据人 (Person), 因而物质地思考三位一体神的人, 必然会出于物质的思想观念从一位神中制造出三位神的原因。 然而, 由于与他们的思想相反, 所以他们只好被迫说, 这三位通过本质成为一体, 因为他们也根据本质思考神, 尽管好似通过一个格子。
所以, 我的学生们, 要根据本质思考神, 也由此思考人。 因为根据人思考本质就是物质地思考本质; 而根据本质思考人就是属灵地思考人。 由于古代的异教徒物质地思考神, 并因此也物质地思考祂的属性, 所以他们不但制造了三位神, 甚至还制造多达上百个神; 因为他们将每个单独的属性都视为一个神。 你们必须明白, 物质不能进入灵性, 但灵性能进入物质。 根据外在形式而非其品性思考邻舍, 根据地方而非构成天堂的爱与智慧思考天堂, 也是一样。 圣言的每一个事物皆如此。 故, 人若对神, 以及邻舍和天堂怀有物质观念, 就不可能理解圣言; 对他来说, 圣言是一纸空文, 当阅读或沉思它时, 从远处看, 他就象一匹死马。
你们看到的那些从天堂掉下来, 在你们面前变得象死马一样的人, 就是这样, 在神学或有关教会的灵性方面, 他们已关闭了自己的理性视觉, 通过他们那特有的教义, 即觉知必须服从其信, 不但关闭了自己的, 还关闭了其他人的。 若觉知被宗教关闭, 他们就再也不思考, 变得象鼹鼠一样盲目, 充满幽暗。 这种拒绝所有属灵之光的黑暗, 会阻止来自主和天堂的光之流入, 并在信的问题上, 在远低于理性层面之下的肉体感官层面设置一个障碍, 也就是说, 在鼻子附近设置障碍, 把它固定在软骨中, 以至于以后甚至不可能闻到属灵的东西。 结果, 有的人已变得极其敏感, 一旦捕捉到属灵物的气味, 就会陷入昏迷。 我说气味的意思是指感知。 这些人就是制造三位神的人。 诚然, 他们也根据本质发言说, 神是一位, 然而, 当他们根据自己的信祷告时—这信就是父神因为圣子的缘故而施怜悯并派出圣灵, 就清楚地制造出三位神; 如果他们向一位祷告说由于第二位的缘故而施怜悯, 并派出第三位, 就不得不这样。 ”然后关于主, 老师教导他们说, 主是一位神, 三位一体在祂里面。
623. The third memorable occurrence. On one occasion I was given the experience of seeing three hundred people (some clergy, some laypeople), all of whom were considered learned and well educated because they were skilled at supporting the idea of justification by faith alone. (Some took faith alone even farther than that.) Because they had the belief that going to heaven is just a matter of being let in by grace, they were granted permission to go up into a community of heaven (although it was not one of the higher communities). As they went up, they looked from a distance like calves. When they entered heaven, they were treated with civility by the angels, but as they began to converse with each other, the people began to shake. They experienced dread and then almost deadly torture. They threw themselves down from there headfirst. As they fell they looked like dead horses.
The reason they looked like calves as they went up was that an earthly feeling of excitement about what one is about to see and find out appears [in heaven] like a calf, because there is a correspondence. The reason they looked like dead horses as they fell back down was that one's understanding of truth looks like a horse, again because there is a correspondence. A complete lack of understanding of the truth of the church looks like a dead horse.
[2] There were children below that place, who saw them coming down and looking like dead horses. The children turned their faces away and said to their teacher, who was with them at the time, "What kind of omen is that? At first we saw them as people, but now we see them as dead horses instead. We turned our faces away because we couldn't bear to look. Teacher, we don't want to stay here any more. Can we leave?" So they all left.
As they were going along the road, the teacher told them what a dead horse means: "A horse means a person's understanding of truth from the Word. All those horses you saw had that meaning. When people are walking along and meditating on the Word, their meditation looks from a distance like a horse. The horse looks alive and of good breeding if their meditation is spiritual in nature; but it looks pitiful or even dead if their meditation is physical in nature. "
[3] "What is the difference between a meditation on the Word that is spiritual in nature and a meditation on the Word that is physical in nature?" the children asked.
"I will illustrate this with examples," the teacher replied. "When people are reading the Word devoutly, surely they are all thinking to themselves about God, their neighbor, and heaven. All who think about God only on the basis of how he is portrayed and not how he is in his essence are thinking physically. Likewise, all who think about their neighbor only on the basis of how they look on the outside and not what their quality is on the inside are thinking physically. And all who think about heaven as just a place and do not consider the love and wisdom that make heaven heaven are thinking physically. "
[4] "But we have thought about God on the basis of how he is portrayed," the children said. "We have thought about our neighbors on the basis of their form as human beings. We have thought about heaven as a place that is up above us. When we were reading the Word, did we look like dead horses to anyone?"
"No," the teacher said. "You are still children. You couldn't help thinking that way; but I perceive a desire in you to know and understand. Because that desire is spiritual, you have actually had thoughts that are spiritual. There is some spiritual thinking that lies behind your thoughts of a physical nature, although you are not aware of it.
"But let me go back to what I was saying, which is that people who think physically when they read the Word or reflect on it look at a distance like a dead horse; people who read and reflect spiritually, look like a living horse; and thinking about God only on the basis of how he is portrayed and not on the basis of his essence is thinking physically.
"There are many attributes of the divine essence, such as omnipotence, omniscience, omnipresence, eternity, love, wisdom, mercy, grace, and so on. There are also attributes that emanate from the divine essence, which are the functions of creating, conserving, redeeming, saving, enlightening, and instructing. All who think about God on the basis of how he is portrayed come up with three gods, because they say, 'One God is the Creator and Preserver, the second is the Redeemer and Savior, and the third is the Enlightener and Instructor. ' On the other hand, all who think about God on the basis of his essence come up with one God, because they say, 'God created us. God also redeems us and saves us, and he also enlightens and instructs us. '
"This is why people who think about the divine Trinity on the basis of how it is portrayed, and therefore think physically, cannot help coming up with three gods instead of one, based on the images in their physical kind of thinking. Nevertheless, contrary to their own thinking, they are constrained to say that there is a unity of the three through their essence; because they do in fact have at least a few vague thoughts about God's essence.
[5] "So, students, think of God in terms of his essence, and then consider how he is portrayed. Basing your thinking about his essence on how he is portrayed is thinking physically, even about his essence; whereas basing your thinking about how he is portrayed on what his essence is, is thinking spiritually, even about how he is portrayed.
"Because people in classical times thought physically about God and about his attributes, they came up with not just three gods but a great many, approaching a hundred. They turned each attribute into a god.
"Keep in mind that what is physical does not influence what is spiritual, but what is spiritual does influence what is physical.
"Thinking of our neighbors in terms of their outward form and not their inner qualities is the same mistake. So is thinking of heaven as a place and not considering the love and wisdom that constitute heaven. The same goes for each and every detail in the Word. Therefore people who hold on to physical ideas of God, the neighbor, and heaven cannot understand anything in the Word. The Word to them is a dead letter. While they are reading it or meditating on it, from a distance they look like a dead horse.
[6] "The people you saw coming down from heaven, who turned into dead horses before your eyes, are people who closed their rational sight to the theological and spiritual teachings of the church, both for themselves and for others, through the strange dogma that the intellect has to be held under obedience to their faith.
"They failed to consider that closing off the intellect for religious reasons renders it as blind as a mole; it fills it with thick darkness, and a kind of darkness that actually rejects all spiritual light. It blocks that light from flowing in from the Lord and heaven, and throws a bolt against it all the way down on the level of the physical senses, far below the rationality that should be considering matters of faith. It puts that bolt in the side of the nose and fastens it in the nasal cartilage so that such people are prevented from even smelling things that are spiritual. As a result, some who become like this actually lose consciousness when they catch a whiff of something spiritual. By 'a whiff' I mean a perception.
"This is the type of person who turns God into three. Yes, they say that as far as essence is concerned, there is one God. Nevertheless, when they say prayers that are based on their faith, praying that God the Father have mercy for the sake of the Son and send the Holy Spirit, clearly they are making three gods. How could they not? They are praying to one to have mercy for the sake of another and to send a third. "
Then their teacher taught them about the Lord, that he is the one God, and that the divine Trinity exists within him.
623. The third experience.
I once was allowed to see three hundred clergy together with laymen, all well-educated and learned, because they knew how to prove that faith alone was sufficient for justification, and even 1 beyond. Since their belief was that heaven was merely a matter of being admitted by grace, they were given permission to go up to one community in heaven, but not one of the higher ones. When they went up, they looked from a distance like calves. On entering heaven they were received politely by the angels; but when they began to talk with them, they were seized with trembling, then terror and finally agony like that of death. Then they cast themselves down headlong, and as they fell they looked like dead horses. The reason why they looked like calves, when they were going up, was that the natural affection for seeing and knowing in joyous play is by correspondence like a calf. When they were falling down they looked like dead horses, because by correspondence the understanding of truth looks like a horse, and the lack of understanding of truth as the church possesses it, like a dead horse.
[2] There were some boys down below, who saw them coming down, and looking like dead horses as they fell. Then they turned their faces away, and said to the master who was with them: 'What is the meaning of this monstrous thing? We saw people and now they have turned into dead horses. So being unable to look at them we turned our faces away. Let us not stay in this place, sir, but go away.' So they went away.
Then as they went the master taught them what a dead horse meant. 'A horse,' he said, 'means the understanding of truth drawn from the Word. All the horses you have seen meant that. When someone goes along meditating on something from the Word, his meditation seen from a distance looks like a horse, of good breeding and alive if he meditates spiritually, and by contraries a poor or dead one if he meditates materially.'
[3] Then the boys asked: 'What is meant by meditating spiritually or materially on something from the Word?' 'I will illustrate this,' replied the master, 'by examples. Everyone who reverently reads the Word thinks inwardly about God, the neighbour and heaven, doesn't he? Anyone who thinks about God only as a Person and not as Essence thinks materially; and so does anyone who thinks about the neighbour merely as an external form, without regard to the sort of person he is. If anyone thinks of heaven merely as a place, instead of as love and wisdom, which are what make it heaven, he too is thinking materially.'
[4] But the boys said: 'We have thought about God as a Person, and about the neighbour as a human form, and about heaven as a place which is up above us. So when we read the Word, did we then look to anyone like dead horses?'
'No,' said the master, 'you are still children, and could not do otherwise. But I have noticed that you have an affection for knowing and understanding; and since this is spiritual, you were also thinking spiritually. For there is some spiritual thought hidden within your material thought, a fact so far unknown to you. But I want to go back to what I said before, that anyone who thinks materially when he reads the Word or meditates on anything from it, looks from a distance like a dead horse; but if he thinks spiritually, like a live one. I said too that anyone who thinks of God only as a Person and not as Essence is thinking materially about God. The Divine Essence has many attributes, such as omnipotence, omniscience, omnipresence, eternity, love, wisdom, mercy, grace and others too. There are also attributes which proceed from the Divine Essence; creation and preservation, redemption and salvation, enlightenment and instruction. Everyone who thinks of God in terms of Person makes three Gods; there is one God, he says, who is the Creator and Preserver, another who is the Redeemer and Saviour, and a third who is the Enlightener and Instructor. But everyone who thinks of God in terms of Essence makes God one; God created us, he says, and He too redeems and saves us, and also enlightens and instructs us. That is the reason why those who think of the Divine Trinity in terms of Person, and so materially, cannot help being led by the ideas in their thought, which is material, to make three Gods out of one. But they are still obliged to say, contrary to their thinking, that the three are united by Essence, because their thought has also led them to perceive God, as it were through a lattice, in terms of Essence.
[5] 'You, my pupils, should therefore think about God in terms of essence, and from this think about person. Thinking in terms of person about essence means thinking materially about essence too. But thinking about person in terms of essence means thinking spiritually also about person. The pagans of antiquity, since they thought materially about God and so also about His attributes, made not three but as many as a hundred Gods; for they made each separate attribute into a God. You should know that the material cannot enter into the spiritual; but the spiritual can into the material. It is much the same with thinking about the neighbour in terms of external form rather than the sort of person he is. Or again, thinking about heaven in terms of place rather than love and wisdom, which are what heaven is made of. It is much the same with every single thing in the Word. Anyone therefore who cherishes a material idea of God, and also of the neighbour and of heaven, cannot understand anything in the Word, since for him it is a dead letter; and he himself, when he is reading the Word or meditating on anything from it, looks from a distance like a dead horse.
[6] 'Those whom you saw coming down from heaven and turning before your eyes into dead horses were people who had shut off their rational vision as regards theological matters, or the spiritual concerns of the church, not only for themselves but also for others, by their special dogma that the understanding must be kept subservient to their faith. They never thought that if the understanding is kept shut off by religion, it is as blind as a mole, and full of thick darkness. Darkness of this sort, which reflects all spiritual light, prevents it flowing in from the Lord and out of heaven, and sets in its place a barrier at the level of the bodily senses, far below the rational level, in matters of faith. That is to say, it sets this barrier near the nose, securing it in the cartilage there, so that afterwards it is not even possible to smell what is spiritual. As a result, some people have become so sensitive that on catching a whiff of what is spiritual they fall down in a faint. By smell I mean perception. These are the people who make God into three. They do speak in terms of essence, saying that God is one, but still they are led by their faith to pray that God the Father may have mercy for the sake of the Son and send the Holy Spirit, so that it is clear they are making three Gods. They cannot help themselves, if they pray to one to have mercy for the sake of another, and to send a third.' Then the master taught them about the Lord being the one God in whom is the Divine Trinity.
Footnotes:
1. Reading et quidem for et quidam 'and some of them'.
623. Third Memorable Relation:
I was once permitted to see three hundred of the clergy and laity together, all learned and erudite in that they knew how to confirm faith alone even to justification thereby, and some still further. And because they were in the belief that heaven is a mere matter of admission from grace, they were given leave to ascend into a heavenly society, which however was not among the higher ones. And when they ascended they appeared at a distance like calves. When they entered heaven they were received by the angels civilly, but while they were talking a trembling seized them, afterward a horror, and finally torture like that of death; then they cast themselves down headlong, and in their fall they appeared like dead horses. In their ascent they had appeared like calves, because a vigorous natural affection for seeing and knowing appears, on account of its correspondence, like a calf; but in their fall they appeared like dead horses because the understanding of truth appears, on account of its correspondence, like a horse, and a lack of understanding of truth pertaining to the church appears like a dead horse.
[2] There were boys below who saw them descending, and in their descent looking like dead horses; and they then turned their faces away and asked their teacher who was with them, "What monstrosity is this? We saw men, and now, instead of them we see dead horses; and not being able to look at them we turned away our faces. O Teacher, let us not stay in this place, let us go away." And they went away.
Then the teacher taught them on the way the meaning of a dead horse, saying, "A horse signifies the understanding of truth from the Word. This is the signification of all the horses you have seen; for when a man goes along meditating upon the Word, his meditation appears at a distance like a horse, noble and lively in proportion as he meditates spiritually, but on the other hand poor and lifeless as he meditates materially."
[3] Then the boys asked, "What is meditating spiritually and materially upon the Word?"
The teacher answered, "I will illustrate it by examples. When reading the Word in a reverent way, who does not think within himself about God, the neighbor and heaven? He who thinks of God from person only and not from essence thinks materially; and he who thinks of the neighbor from his outward form only, and not from quality, thinks materially; and he who thinks of heaven from place merely, and not from love and wisdom, from which heaven is heaven, also thinks materially."
[4] But the boys said, "We have thought of God from person, of the neighbor from form, that he is a man, and of heaven from place, that it is above us. Have we then when reading the Word appeared to anyone like dead horses?"
The teacher said, "No; you are still boys, and cannot think otherwise; but I have perceived in you an affection for knowing and understanding, and this being spiritual you have thought spiritually; for there is some spiritual thought latent within your material thought, although you are not aware of it. But I will return to what I said before, that he who thinks materially while reading the Word or meditating upon it, appears at a distance like a dead horse, while he who thinks spiritually appears like a living horse, and that he thinks materially of God who thinks of Him from person only and not from essence. For there are many attributes of the Divine Essence, as omnipotence, omniscience, omnipresence, eternity, love, wisdom, mercy, grace, and others; and there are attributes that go forth from the Divine Essence, namely, creation, preservation, redemption and salvation, enlightenment and instruction. Everyone who thinks of God from person makes three Gods, saying that the Creator and Preserver is one God, the Redeemer and Savior another, and the Enlightener and Instructor a third; while everyone who thinks of God from essence makes one God, saying, 'God created us, the same God redeemed and saves us, and He also enlightens and instructs.' This is why those Who think of the trinity of God from person, thus materially, must needs, out of the ideas of their thought which is material, make three Gods out of one. Nevertheless, in opposition to their thought, they are compelled to say that there is a union of these three by means of the essence, because they have also thought of God from essence, although, as it were, through a lattice.
[5] "Therefore, my scholars, think of God from essence, and from essence of person. For to think of essence from person is to think of essence also materially; while to think from essence of person is to think of person also spiritually. Because the ancient heathen thought materially of God and therefore of the attributes of God, they not only made three gods but more, even as many as a hundred; for out of every attribute they made a god. You must understand that the material does not enter into the spiritual, but the spiritual enters into the material. It is the same with thought respecting the neighbor from the outward form and not from his quality; as also with thought about heaven from place, and not from love and wisdom, from which heaven exists. It is the same with each and all things in the Word; therefore he who cherishes a material idea of God, as also of the neighbor and heaven, can understand nothing in the Word; it is to him a dead letter, and when reading it or meditating upon it he appears at a distance like a dead horse.
[6] Those whom you saw descending from heaven, having become before your eyes like dead horses, were such as have closed up the rational sight in respect to the theological or spiritual matters of the church both in themselves and in others by their peculiar dogma that the understanding must be kept in obedience to their faith; not reflecting that an understanding closed up by religion is as blind as a mole, with nothing in it but thick darkness. And such darkness, in rejecting from itself all spiritual light, shuts out the influx of that light, from the Lord and heaven, and places before it a bar in the corporeal-sensual far beneath the rational in matters of faith, that is, it places it near the nose, and fixes it in its cartilage, so that afterward what is spiritual cannot even be smelled. Because of this some have become of such a nature that when they perceive the odor from spiritual things they fall into a swoon. By odor I mean perception. These are they who make God three. They say, indeed, that from essence God is one; and yet, when they pray according to their belief, which is, that God the Father will have mercy for the Son's sake and that He will send the Holy Spirit, they clearly make three Gods; and they cannot do otherwise; for they pray to one to be merciful for the sake of a second and to send a third."
Then their teacher taught them concerning the Lord that He is the one God, in whom is the Divine Trinity.
623. The third experience. It was once granted me to see three hundred of the clergy and laity together, all learned men and erudite, because they knew how to confirm the doctrine of faith alone even to justification, and some of them beyond it. As they entertained the belief that all that is required for heaven is merely admission through grace, they were given permission to ascend into a society of heaven, one, however, which was not among the higher societies; and as they ascended they appeared at a distance like calves. When they entered heaven they were courteously received by the angels; but when they began to converse with them they were seized with trembling, afterwards with horror, and at length with agony like the throes of death. Then they cast themselves down headlong, and in their fall they appeared like dead horses. While ascending they appeared like calves because the natural love of seeing and knowing, with its joyous activity, appears from correspondence like a calf; and in their fall they appeared like dead horses, because the understanding of truth appears from correspondence like a horse, and when there is no understanding of truth pertaining to the Church, it appears like a dead horse.
[2] There were some boys below who saw them falling, and appearing as they fell like dead horses. Turning away their faces they said to the teacher who accompanied them, "What strange thing is this? We saw some men, and now in place of them we see dead horses; and as we could not look at them, we turned away our faces. Teacher, let us not stay in this place, but let us go away," and they went away. Then the teacher as they went along instructed them on the signification of a dead horse. "A horse," said he, "signifies the understanding of truth from the Word. All the horses that you have seen have this signification; for when a man, proceeding on his way, meditates on the Word, his meditation produces at a distance the appearance of a horse. The horse is noble and active if he meditates spiritually, but miserable and lifeless if he meditates materially."
[3] The boys then asked: "What is meant by meditating on the Word spiritually and materially?" and the teacher replied: "I will explain it by examples. Every one who reads the Word devoutly thinks interiorly about God, the neighbor and heaven. Every one who thinks about God from the point of view of His Person only, and not from His Essence, thinks materially; he who thinks about the neighbor from his outward form only, and not from his character, thinks materially; and he who thinks about heaven only from the point of view of place, and not from the point of view of love and wisdom, from which heaven is heaven, also thinks materially."
[4] The boys said: "We have thought about God from the point of view of Person, about the neighbor from his form as being a man, and about heaven from place, as being above us; have we, therefore, when reading the Word, appeared to anyone like dead horses?" The teacher answered: "No; as yet you are but boys and cannot think differently; but I have perceived in you a love of knowing and understanding; and as this is spiritual, you have also thought spiritually, for there is some spiritual thought within your material thought, although you are not yet aware of it. I will return, however, to what I have just said: that he who thinks materially when reading the Word or meditating upon it, appears at a distance like a dead horse; while he who thinks spiritually like a living horse; and that he thinks materially about God who thinks only from the point of view of His Person and not from His Essence. There are many attributes of the Divine Essence, as omnipotence, omniscience, omnipresence, eternity, love, wisdom, mercy and grace, as well as others; and there are attributes that proceed from the Divine Essence, namely, creation and preservation, redemption and salvation, enlightenment and instruction. Every one who thinks about God from the point of view of Person has the idea of three Gods, for he says that one God is the Creator and Preserver, another is the Redeemer and Savior, and the third is the Enlightener and Instructor. On the other hand, every one who thinks about God from the point of view of His Essence; has the idea of one God, for he declares that God created us, the same God redeemed and saves us, and He also enlightens and instructs us. This is the reason why those who think about the Trinity of God from the point of view of Person, and thus materially, cannot do otherwise, from the ideas of their thought which is material, than make three Gods of one. Still, in contradiction to their thought, they are compelled to say that there is a union of those three by essence, because, although in an uncertain way, they also have thought about God from the point of view of His Essence.
[5] Therefore, my boys, think from essence, and from this about person. For to think from person about essence is to think materially not only about person but about essence also; whereas, to think from essence about person is to think spiritually about person also. Because the ancient Gentiles thought materially about God, and thus also about His attributes, they made not only three gods but as many as a hundred, for of each attribute they made a separate god. You must know, however, that the material does not enter into the spiritual, but the spiritual into the material. This applies to thought about the neighbor from the point of view of his external form, and not from his character; also to thought about heaven from place and not from love and wisdom from which heaven exists. It also applies to every detail in the Word; so that he who entertains a material idea of God, of the neighbor and of heaven, cannot possibly understand anything in the Word. It is a dead letter to him, and while he is reading it, or meditating upon it, he appears at a distance like a dead horse.
[6] Those whom you saw descending from heaven, and who appeared to your eyes like dead horses, were such as had closed their rational sight to theological matters, or the spiritual things of the Church, both in themselves and in others, by the peculiar dogma, that the understanding must be kept in obedience to their faith. They do not reflect that the understanding, when closed by religious dogma, is as blind as a mole, with nothing in it but thick darkness which rejects all spiritual light, opposing its influx from the Lord and from heaven, and setting up a barrier against it in the corporeal sensual plane, which is far below the rational in matters of faith. That is to say, it places an obstruction close to the nose, fixing it in its very cartilage, so that it cannot afterwards even perceive the odor of spiritual things. The consequence is that some of these persons are reduced to such a state that should they perceive this odor, they fall into a swoon: by odor I mean perception. It is these who make God three. They say indeed, from the point of view of His Essence, that God is one; nevertheless, when they pray according to their faith, which teaches that God the Father has mercy for the sake of the Son, and sends the Holy Spirit, they manifestly make three Gods. They cannot do otherwise; for they pray to one to be merciful for the sake of a second, and to send a third." Their teacher then taught them concerning the Lord, instructing them that He is the one God, in whom there is the Divine Trinity.
623. TERTIUM MEMORABILE.
Quondam datum est videre Trecentos ex Clericis et simul Laicis, omnes doctos et eruditos, quia sciverunt solam Fidem confirmare usque ad justificationem, et quidam ultra; et quia apud illos erat fides, quod Coelum sit modo admissio ex gratia, data est illis venia ascendendi in unam Coeli Societatem, quae tamen inter superiores non erat; et cum ascenderunt, tunc e longinquo visi sunt sicut Vituli, et cum intrabant Coelum, recepti sunt ab Angelis civiliter, sed cum colloquebantur, occupavit illos tremor, postea horror, et demum cruciatus sicut mortis, et tunc dejecerunt se praecipites, et in dejectione visi sunt sicut Equi mortui. Quod apparuerint sicut Vituli in ascensu, erat quia affectio naturalis videndi et sciendi exultans apparet ex correspondentia sicut Vitulus; et quod in dejectione apparuerint sicut Equi mortui, erat quia Intellectus veri apparet ex correspondentia sicut Equus, ac Intellectus nullus veri, quod Ecclesiae est, sicut Equus mortuus.
[2] Erant Pueri infra, qui videbant illos descendentes, ac in descensu visos ut Equos mortuos; et tunc avertebant facies, et dicebant Magistro suo, qui cum illis erat, quid hoc portentum; vidimus homines, et nunc pro illis Equos mortuos; quos quia non potuimus aspicere, avertimus facies; Magister, ne moremur in hoc loco, sed abeamus, et abiverunt. Et tunc Magister in via illos instruxit, quid Equus mortuus, dicens, Equus significat Intellectum veri ex Verbo; omnes Equi quos vidistis, illum significaverunt; quando enim homo vadit meditans ex Verbo, tunc Meditatio ejus e longinquo apparet sicut Equus, generosus et vivus sicut spiritualiter meditatur, ac vicissim miser et mortuus, sicut materialiter:
[3] tunc pueri quaerebant, quid est spiritualiter et materialiter meditari ex Verbo; et respondit Magister, illustrabo hoc per exempla; quis dum sancte legit Verbum, non interius in se cogitat de Deo, de Proximo, et de Coelo; omnis qui cogitat de Deo solum ex Persona et non ex Essentia, is materialiter cogitat: tum qui cogitat de Proximo solum ex forma externa, et non ex qualitate, is materialiter cogitat; et qui cogitat de Coelo solum ex loco, et non ex amore et sapientia, ex quibus Coelum est Coelum, is quoque materialiter cogitat:
[4] sed dixerunt pueri, nos cogitavimus de Deo ex Persona, de Proximo ex Forma quod sit homo, et de Coelo ex Loco quod supra nos sit; Numeri ideo cum legimus Verbum, apparuimus tunc alicui sicut Equi mortui; dixit Magister, non, estis adhuc pueri, ac non potestis aliter; at percepi affectionem sciendi et intelligendi apud vos, quae quia est spiritualis, cogitavistis etiam spiritualiter, latet enim spiritualis aliqua cogitatio intus in vestra materiali, quod adhuc nescitis. Sed redibo ad priora quae dixi, quod qui cogitat materialiter, dum legit Verbum, aut meditatur ex Verbo, appareat e longinquo sicut Equus mortuus, at qui spiritualiter, sicut Equus vivus; et quod materialiter cogitet de Deo, qui solum ex Persona et non ex Essentia; sunt enim Attributa Divinae Essentiae plura, ut Omnipotentia, Omniscientia, Omnipraesentia, Aeternitas, Amor, Sapientia, Misericordia et Gratia, et alia; et sunt Attributa procedentia ex Divina Essentia, quae sunt Creatio et Conservatio, Redemptio et Salvatio, Illustratio et Instructio; omnis qui de Deo ex Persona cogitat, facit tres Deos, dicens, quod unus Deus sit Creator et Conservator, alter Redemptor et Salvator, ac tertius, Illustrator et Instructor, at omnis qui de Deo ex essentia cogitat, facit Unum Deum, dicens, Deus nos creavit, et idem nos redemit et salvat, et quoque illustrat et instruit; inde causa, quod qui de Trinitate Dei cogitant ex Persona, et sic materialiter, non possint aliter ex ideis cogitationis suae, quae materialis est, quam facere ex uno Deo Tres, sed usque contra cogitationem suam tenentur dicere, quod Trium illorum sit Unio per Essentiam, quia sicut per transennam etiam cogitaverunt de Deo ex Essentia;
[5] quare, mei Discipuli, cogitate ex Essentia, et ex hac de Persona; cogitare enim ex Persona de Essentia, est materialiter cogitare etiam de Essentia, at cogitare ex Essentia de Persona, est spiritualiter cogitare etiam 1 de Persona: Gentiles Antiqui, quia materialiter cogitaverunt de Deo, et sic etiam de Attributis Dei, non modo fecerunt tres Deos, sed plures usque ad centum; ex unoquovis enim Attributo fecerunt unum Deum: sciatis 2 quod materiale non intret in spirituale, sed spirituale in materiale. Simile est cum cogitatione de Proximo ex forma externa et non ex qualitate ejus; ut et cum cogitatione de Coelo ex loco, et non ex Amore et Sapientia, ex quibus est Coelum. Simile est cum omnibus et singulis, quae in Verbo sunt; quare qui materialem ideam de Deo fovet, et quoque de Proximo, et de Coelo, non potest quicquam ibi intelligere, est illi Verbum litera mortua, et ipse apparet e longinquo, dum legit illud, aut meditatur ex illo, sicut Equus mortuus:
[6] illi, quos vidistis descendentes e Coelo factos coram oculis vestris sicut Equos mortuos, fuerunt qui occluserunt visum rationalem quoad Theologica seu spiritualia Ecclesiae apud se et apud alios per peculiare dogma, Quod Intellectus captandus sit sub obedientia 3 fidei eorum; non cogitantes, quod Intellectus a Religione occlusus sit caecus sicut talpa, et in illo mera caligo, et talis caligo, quae rejicit a se omnem lucem spiritualem, obstipat influxum ejus a Domino et e Coelo, et ponit pro illo obicem in sensuali corporeo, longe infra rationale in rebus fidei; hoc est, ponit illum juxta nasum, et figit illum in Cartilagine ejus, ex quo postea ne quidem odorari potest spiritualia; unde quidam tales facti sunt, ut dum sentiunt odorem ex spiritualibus, cadant in deliquium; per odorem intelligo perceptionem: 4 Hi sunt qui faciunt Deum Tres; dicunt quidem ex Essentia, quod Deus Unus sit, at usque dum ex Fide sua orant, quae est ut Deus Pater misereatur propter Filium, et mittat Spiritum Sanctum, manifeste faciunt tres Deos; non possunt aliter, orant enim ad Unum, ut misereatur propter Alterum, et mittat Tertium; et tunc Magister illorum docuit illos de Domino, quod Ille Deus Unus sit, in Quo Divina Trinitas.
Footnotes:
1. Prima editio: eriam.
2. Prima editio: scia tis.
3. Prima editio: obidientia.
4. Prima editio: perreptionem.