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《正信的基督教》 第111节

（周玉阳译，2026年8月）

111# 第二则可记念之事：

身处自然世间之人，存有两层言语，根源在于人心兼具内外两种思想。人可依从内在本心直言，同步配合外在言辞；亦可只凭表层外在思想发言，内里心意与之相悖，甚而说出全然违逆本心之语。伪装、谄媚、伪善种种行径，皆由此而生。但在灵界，众生仅有一重言语，心中所想，口中必然直抒；若心意与言辞相悖，发出的声响便粗砺刺耳，扰害众灵双耳。人尚可选择缄默不言，不将心底思虑对外显露。故此，心存伪善之灵一旦置身心怀良善的智慧群体，要么转身避走，要么退至屋舍僻静角落，默然静坐，不令旁人留意自身。

【2】一日，众多灵相聚一处，共论此事。众灵言道：倘若心中对上帝与主的认知偏斜、未曾持守正道，却又不能口是心非，对这般灵而言实为煎熬。聚会之中既有大批持改革宗立场的灵，多为在世任职的教士；一旁亦有拥护教皇体系的灵与修士。起初双方皆称此事并无难处：“人何须言不由衷？即便一时思虑偏颇，闭口不言便可。” 一众教士亦附和：“何人会错谬看待上帝与主？” 席间另有灵提议：“不妨当场一试，便知真假。” 于是众人吩咐一众固守三独立位格观念的灵，令其发自本心说出 “独一上帝” 四字，可他们全然做不到。只见众人双唇反复扭曲弯折，口中只能吐露贴合自身固有认知的话语；在他们心中，三位位格便是三位分立的上帝。

【3】继而众人又吩咐一众割裂仁义与信仰、持守唯信之说的灵，叫他们道出 “耶稣” 之名，依旧无人能够开口；可所有灵皆能轻易称说 “基督” 与 “父上帝”。众灵心中诧异，追问缘由，方才知晓：他们向来只向父上帝祷告，借基督作为中保，却从未直接向救主本身敬拜呼求，而 “耶稣” 本意为救主。

【4】其后众人又令一众灵，依托自身对主人性的认知说出 “神性人性”。在场教士无一人能够道出，反倒几名普通平信徒灵从容说出口。此事引得众人郑重研讨辩论，首先有人当众宣读福音经文：

“父爱子，已将万有交在他手里。”（约 3:35）父赐给子 “权柄，管理凡有血气的”（约 17:2）“一切所有的，都是我父交付我的。”（太 11:27）“天上地下所有的权柄都赐给我了。”（太 28:18）

读毕又对众人言道：“你们当存此认知：基督无论就神性、或是就人性而论，皆是天地间独一的上帝，以此心意便能道出‘神性人性’。” 可他们依旧不能，坦言理智虽能粗浅领会这番道理，心底却无发自内里的认同，故而无法宣之于口。

【5】其次，众人再宣读路加福音一章三十二、三十四、三十五节经文，讲明主所取的人性，本是雅威上帝之子，经文又称祂为至高者的儿子，全书随处皆唤作上帝独生子。众人嘱令众灵存此心意：由童女降生的上帝独生子，其神性与父无二，本就是完整的上帝，凭这份认知道出 “神性人性”。众灵答道：“我等做不到。内在属灵的本心，只接纳与固有认知相近的观念，不容相悖见解流入贴近口舌的表层思想。” 他们也由此察觉，在灵界之中，再也无法像在世之时，将内外思想割裂分开。

【6】第三，众人宣读主对腓力所言经文：“腓力对他说：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 14:8-11）

一并诵读多处记载父与子原为一体的经文（如约 10:30），令众人凭这份合一之心道出 “神性人性”。奈何这份合一的真理未曾扎根心底，他们纵使用力扭扯双唇、心生烦躁，勉强逼迫口舌发声，依旧不能。只因灵界之中，心底真切认同生出的观念，与口舌言语浑然一体；无发自本心的认同，便无从生出对应的言辞，观念本就是言语的根基。

【7】第四，众人宣读全基督教界公认的正统教义：主之内神性与人性并非二分，乃是合一、同属一个位格，如同人灵魂与肉身合而为一。这番论说出于《亚他那修信经》，历代教会大会皆予以认可。众人向他们阐释：“凭此便可生出真切认知，主的人性本具神性，祂内里的灵魂便是神性本体，这本是你们教会在世时所承认的教义。灵魂是人内在本质，肉身是本质显现的形体；本质与形体浑然合一，一如本源与显现、动因与成效彼此相融。” 他们虽短暂接纳这番道理，依旧无法说出 “神性人性”；根深蒂固对主人性的固有认知，直接遮蔽、驱散了这份临时生出的新见解。

【8】第五，众人再宣读约翰福音经文：“道与上帝同在，上帝就是道[ Deus erat Verbum，直译应为 “上帝就是道”，和合本译作 “道就是上帝” ]…… 道成了肉身。”（约 1:1，14）又读：耶稣基督 “是真神，也是永生。”（约壹 5:20）保罗书信亦言：“上帝本性一切的丰盛，都有形有体地居住在基督里面。”（西 2:9）

众人嘱令众灵依经文存思：原为圣道的上帝取了人身，祂本身即是真神，神性全部丰盛完整寓于祂的人性之内。众灵仅能在表层外在思想勉强认同，内在本心极力抗拒，依旧说不出 “神性人性”。他们直言心中桎梏：“在我等认知里，上帝与人截然两分；上帝属灵，而我等向来将灵视作气流、以太一般虚无之物。”

【9】第六，众人诵读主的训言：“你们要常在我里面，我也常在你们里面；…… 常在我里面的，我也常在他里面，这人就多结果子；因为离了我，你们就不能做什么。”（约 15:4-5）

因有数名英格兰教士在场，又宣读他们圣餐祷文一句：“我们若属灵领受基督的肉、饮基督的血，便住在基督之内，基督亦住在我们之内。” 众人言道：“你们当深思，倘若主的人性不具神性，这般交融便无从实现，凭这份认知道出‘神性人性’。” 他们依旧不能，只因心底深埋一道执念：神性、人性彼此隔绝，不能相融；子的神性源自永恒受生，人性与寻常凡人并无二致。众人反问：“理性如何能设想，有一子自上帝永恒生出？”

【10】第七，众人转而对一众福音派灵言道：“《奥格斯堡信条》与路德著作皆明训：基督之内，神子与人子同属一位；祂凭人性本体，同样全能、全在，坐在父的右边，统管天地万有，充盈寰宇，常与人同在、居于人心施行感化。敬拜不分神性与人性，透过可见的人性形体，敬拜内里不可见的神性；基督之内，上帝即是人，人即是上帝。” 众灵闻言讶异四顾：“竟有这般记载？我等从前全然不知，故而无从道出‘神性人性’。” 仅有一两灵回应：“我等曾读过、书写过相关文字，可心中仅留存空洞词句，并无内在真切的认同。”

【11】第八，众人又向拥护教皇的灵发问：“或许你们能够道出‘神性人性’，你们坚信圣餐饼酒之内，每一处都完整存有基督；巡行圣饼之时，亦敬拜祂为至高上帝；又称马利亚为诞神女，承认她孕育了上帝，也就是神性人性。” 一众教皇派灵试图开口，可心中生出对基督血肉的物质化认知，又认定人性可与神性分割，教皇承接的仅是人性权柄而非神性权柄，终究难以言说。此时一名修士起身，称自己尚能将 “神性人性” 归诸圣母与修道院诸圣；另有修士上前直言：“依我心中执念，反倒更容易将此名号归给教皇，而非基督。” 身旁同类灵连忙拉住他，令其心生羞愧，闭口不言。

【12】话音刚落，苍穹仿佛敞开，形如小火舌的灵火自天而降，注入一众灵的心中。他们立时开口称颂主的神性人性，劝勉众人：“放下三位分立上帝的执念，信靠神性全部丰盛完整寓于主内；信父与主原为一体，恰似灵魂与肉身不分；切莫将上帝视作气流、以太般虚无，祂乃是完整的人。持守这般真理，方能与天堂相合，发自本心称说耶稣，顺畅道出神性人性。”

《真实的基督教》 第111节

（一滴水译，2026年修订）

111# 第二个记事：在自然界，人的言语是双重的，因为他的思维是双重的，既是外在的，又是内在的；因为他能同时出于内在思维和外在思维说话；他也能出于外在思维，不出于内在思维说话，甚至违背内在思维说话；这就是伪装、奉承和虚伪的源头。但在灵界，人的言语不是双重的，而是单一的；在那里，他怎么想的，就怎么说；否则，他的声音会刺耳，并伤害耳朵。然而，他能保持沉默，不泄露其心智的思维，或说不透露自己的想法。因此，当一个伪君子来到智者中间时，他要么离开，要么躲到房间的一个角落里，不让自己引起注意，保持沉默。

有一次，在灵人界有一个大型集会，大量灵人一起谈论这个话题。有些人说，对那些不正确地思想神和主的人来说，每当他们与善人交往时，只能怎么想的就怎么说，是相当困难的。在会众中间的，是新教徒和他们的一些神职人员，他们旁边是天主教徒和他们的修道士。神职人员和修道士首先发言，说：“这并非难事；人为什么不说出他的想法呢？或说人有必要不按他所想的去说吗？即便他想得不对，难道他不能闭上嘴巴保持沉默吗？”一个神职人员说：“谁会不正确地思想神和主？”但会众中的一些人说：“让我们试试他们。”于是，他们要求那些确认三位格的三位一体的人出于自己的思维说出“一位神”的话；但他们却不能。他们扭动和撅起自己的嘴巴，把嘴巴扭成各种形状，却不能发出任何话语，只能发出符合他们思维的话语，这些话都是关于三个位格的，因而是关于三位神的。

接下来，那些确认与仁分离之信的人被要求说出“耶稣”这个名；但他们不能；尽管他们都能说“基督”，也能说“父神”。他们对此感到诧异，并询问原因；他们发现原因是，他们为了儿子向父神祷告，而不是向救主自己祷告；而“耶稣”是指救主。

然后，他们被要求出于他们对主之人身的思维说出“神性人身”这个词；但在场的神职人员当中没有一个人能做到，而一些平信徒却能做到；因此，这一事实就成了严肃讨论的主题。

（1）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）

父将管理一切肉体的权柄都赐给了子。（约翰福音17:2）

一切都是父交付我的。（马太福音11:27）

天上地上所有的权柄都赐给我了。（马太福音28:18）

他们被要求记住，根据这些经文，就其神性和人身而言，基督是天地之神，然后说出“神性人身”这个词；但他们仍旧不能。他们说，尽管他们基于这些经文在理解力上对神性人身拥有某种想法或观念，但他们仍没有对它的承认，因此不能说出这个词。

（2）后来，路加福音（1:32，34，35）中的经文被读给他们，这些经文表明，在其人身方面的主就是耶和华神的儿子，在那里被称为“至高者的儿子”，在其它许多地方被称为“神的儿子”，以及“独生子”。他们被要求在思维中保留这一点，以及这一事实，生在世上的神的独生子必然是神，就像父是神一样，然后说出“神性人身”这个词。但他们说：“我们不能，因为我们的属灵思维，即更内在的思维，只允许那些与内在思维和谐一致的观念进入最接近言语的思维；我们由此发觉，我们现在不允许像在自然界那样分裂我们的思维。”

（3）因此，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）

以及其它经文，如：

父与祂为一。（约翰福音10:30）

他们被要求在思维中保留这一点，然后说出“神性人身”这个词；但由于这种思维没有植根于对主甚至在人身方面也是神的承认中，所以他们将嘴唇扭成褶皱，直到生气，努力强迫他们的嘴说出这个词来，却没有成功。这是因为对那些在灵界里的人来说，从承认中流出的思维观念与舌头的言语构成一体；哪里没有这些观念，哪里就没有这些话语；因为在说话时，观念就变成话语，或说以话语来表达。

（4）下面这些话来自基督教界或基督教会普遍接受的教义，被读给他们：“在主里面，神性与人性非为二，乃为一，为一位格，如人里面的灵魂与身体一样合一。”这段话出自《亚他那修信经》，已被教议会会承认。他们被告知：“由此你们肯定可以从承认主的人性是神性，因为祂的灵魂是神性中获得某种观念，这与你们在世上所承认的教会教义是一致的；此外，灵魂是人的本质本身，或真正的本质，身体是这本质的形式；本质和形式就像存在和出现，或原因和结果一样构成一体。”他们接受了这个观念，由此试图说出神性人身这个词；但他们不能；因为他们对主之人身的更内在的观念逐出并抹去了这个他们所说的新的“补充”观念。

（5）于是，出自约翰福音的这段经文被读给他们：

圣言与神同在，圣言就是神，圣言成了肉身。（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）

以及来自保罗书信的经文：

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）

他们被要求根据这些话的主旨来思考，即：神，也就是圣言，成了人，祂是真神，神本性一切的丰盛，都有形有体地居住在耶稣基督里面。他们照做了，但仅在外在思维中如此行；因此，由于内在思维的抵触，他们不能说出“神性人身”这个词。他们坦言：“我们无法对神性人身形成任何观念，因为神是神，人是人，神是一个灵，我们一直将灵视为风或以太。”

（6）最后，他们被告知：“你们知道，主说：

你们要住在我里面，我也住在你们里面。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）

由于在场的有一些英国神职人员，所以出自他们领受圣餐时的劝诫中的一段话被读给他们：“因为当我们属灵地吃基督的肉，喝基督的血时，我们就住在基督里面，基督也住在我们里面。”他们被要求：“如果现在你们认为这是不可能的，除非主的人性是神性，那么请出于思维上的承认说出‘神性人身’这个词。”但他们仍旧不能，他们深受这个观念影响，即：神性不能是人性，人性也不能是神性，主的神性来自从永恒出生的儿子的神性，而祂的人性就像其他任何人的人性。他们被问道：“你们怎么能这样想呢？一个理性心智能想象自永恒从神所生的一个儿子吗？”

（7）然后，询问者转向福音派教徒，说，《奥格斯堡信纲》和路德都教导说，在基督里，神子与人子是一个位格；甚至就其人性而言，祂也是全能和全在的，并且就其人性而言，祂坐在父神的右手边，掌管天上地上的一切，充满一切，与我们同在，居住在我们里面并在我们里面运作；而且敬拜也没有区别，因为不可感知的神性通过可感知的人性被敬拜；在基督里，神为人，人为神。听到这些话，他们问：“真的是这样吗？”他们环顾四周，马上说：“我们以前不知道这一切；因此，我们不能说‘神性人身’这个词。”然后一个接着一个说：“我们读过它，甚至写过；然而，当我们在脑海里思想它时，它只是一个词而言，我们对它没有任何内在观念。”（8）最后，他们转向天主教徒，说：“也许你们能说‘神性人身’，因为你们相信，基督完全存在于你们圣餐的饼和酒中，在它们的每一个部分中；当你们展示并携带圣体时，你们也把祂当作至圣的神来敬拜；还因为你们称马利亚为‘天主之母’（Deipara），即神的母亲；因此，你们承认她生了神，也就是生了神性人身。”然后，他们努力说出这个词，但却不能，因为他们想到的是对基督的身体和血的物质观念，以及这一信仰：主的人性与神性是分离的，并且对教皇来说，实际上是分离的，因为只有基督的人性权柄，而不是祂的神性权柄被转移给了教皇。然后，一个修道士起身说，他能把圣母马利亚，以及他修道院里的圣徒视为神性人身。另一个修道士上前说：“根据我现在所持有的，思维观念，我能说神性人身，但我更容易说神圣的教皇是神性人身，而不是说基督是神性人身。”然而，其他一些天主教徒把他拉回来，说：“你真不要脸！”

此后，只见天开了，像小火焰一样的舌头降下来，落在一些人身上；然后，他们赞美主的神性人身，说：“除去三神观吧，相信神性的一切丰盛，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，神不是风或以太，而是一个人，然后你们就会与天堂结合，从主那里，你们就能说耶稣这个名，也能说神性人身。”

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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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