389# 为了使人成为完整的人，无论是头部还是身体，任何部分都不能缺失。这些部分在完美的人类中都必须存在，因为它们共同构成了人的整体形式。这种形式本质上是爱与智慧的体现，而爱与智慧本身则是神圣的。所有关于爱与智慧的界定都包含在这种形式中；在神人（Divine Human）之中，这些界定是无限的，但在人、天使和灵的形象中则是有限的。
如果人的存在中缺少任何部分，那么与爱和智慧相对应的某种界定也会随之缺失。而正是通过这些界定，主才能从人的本源到最终存在于人之中，并通过其圣爱与圣智为创造的世界提供各种功用。这种完整性不仅维系了人的形态，也体现了神性的秩序与目的。
389、为了人能成为人，存在于完整的人里面的所有组成部分，都必须一无所缺，无论是头部的还是身体的，因为存在于它们里面的东西，没有一样不进入并构成人类形式。事实上，它是爱和智慧的形式，这形式本身就是神性。爱和智慧的一切末端都包含在它里面，这些末端在神-人里面是无限的，但在祂的形像，也就是世人、天使或灵人里面是有限的。如果存在于人里面的组成部分有任何缺失，那么对应于它的爱和智慧的某种末端元素就会缺失；凭借这些末端，主能从人的最初形式到最终形式存在于他里面，并能出于祂的神性之爱通过祂的神性智慧而在受造世界中提供功用。
389. For a person to be a person, no part that occurs in a complete person can be lacking either from the head or from the body, since there is nothing there that does not belong to and constitute that form. It is actually the form of love and wisdom, which in its own right is divine. It contains all the specific forms of love and wisdom that are infinite in the Divine-Human One but finite in his images--in us, in angels, and in spirits. If any part were missing that occurs in that person, then some specific corresponding form of love and wisdom would be missing, some form through which the Lord can be present with us from our core to our boundaries, providing for lives of service in the created world out of his divine love, through divine wisdom.
389. For a person to be human, no component can be missing, either in the head or in the body, that is found in the complete human being, for nothing exists in them that does not enter into that form and constitute it. Indeed, it is the form of love and wisdom, which regarded in itself is Divine. All determinations of love and wisdom are contained in it, determinations which are infinite in the human God, but finite in His image, which is what a person, angel and spirit are. If any component that is found in the human being were to be missing, some element would be missing of the determination from love and wisdom corresponding to it by which the Lord is able to be present in the person from the firsts to the lasts of him and from His Divine love by means of His Divine wisdom provide useful services in the created world.
389. In order that man may be man, no part, either of the head or body that exists in the complete man, must be lacking, since there is nothing therein that does not enter into and make the human form; for it is the form of love and wisdom, and this regarded in itself, is Divine. In it are all the terminations of love and wisdom, which in God-Man are infinite, but in His likeness, that is, in man, angel and spirit, are finite. If any part that exists in man were lacking, something of a termination from love and wisdom corresponding to it, through which the Lord might be in man from first forms to outmosts, and might provide uses in the created world from His Divine Love through His Divine Wisdom, would be lacking.
389. That man may be man there must be no part lacking, either in head or in body, that has existence in the complete man; since there is nothing therein that does not enter into the human form and constitute it; for it is the form of love and wisdom, and this, in itself considered, is Divine. In it are all terminations of love and wisdom, which in God-Man are infinite, but in His image, that is, in man, angel, or spirit, are finite. If any part that has existence in man were lacking, there would be lacking something of termination from the love and wisdom corresponding to it, whereby the Lord might be from firsts in outmosts with man, and might from His Divine Love through His Divine Wisdom provide uses in the created world.
389. Ut homo sit homo, non potest ulla pars deesse, 1 non in Capite nec in Corpore, quae in perfecto homine existit, nam non aliquid ibi est quod non intrat in illam formam, et facit illam; est enim forma amoris et sapientiae, quae in se spectata est Divina; omnes Amoris et Sapientiae determinationes sunt in illa, quae infinita sunt in Deo Homine, sed finita in imagine Ipsius, quae est homo, angelus et spiritus: si aliqua pars deesset, quae in homine existit, deesset aliquid determinationis ab amore et sapientia sibi correspondens, per quod Dominus a primis in ultimis apud hominem posset esse, et ex Divino amore suo per Divinam sapientiam suam providere usus in Mundo creato.
Footnotes:
1. Prima editio: desse,