155# 前文第三项已然阐明：由“差遣圣灵”所表征、运行于圣职人员之中的神性能力，就其特殊意义而言，乃是光照与教导；而在二者之间另有两项中间环节，即知觉与调配。因此，在圣职人员中依次相续的共有四项：光照、知觉、调配与教导。[ “光照、知觉、调配、教导”分别译自 illustratio，perceptio，dispositio，instructio。其中，“光照”指来自主的神性真理之光进入人的理解力；“知觉”指心智按自身状态对真理或伪谬的内在觉察、领会与辨明；“调配”指意志之爱的情感及其愉悦对心智状态的安排与倾向化；“教导”则是上述过程在言语、讲道或文字中的呈现。]。
光照来自主。知觉则存于人内，随各人的心智状态而有所不同；而人的心智状态，正是由所接纳的教义塑成。倘若这些教义是真理，便因照亮人的光而产生明晰的知觉；倘若这些教义是伪谬，所产生的知觉便是昏昧的。然而，这种昏昧的知觉仍能借着种种确认而显得仿佛明晰；但这不过是来自鬼火般的光[ “鬼火般的光”译自 lux fatua，指由伪谬的确认所产生的假明；它在纯属世的视觉面前似乎清明，却并非来自主的真正光照。“纯属世的视觉”指只从自然层面或外在理性观看事物的理解方式 ]，在纯属世的视觉面前看似清明。
调配源自意志之爱的情感，而这种爱的愉悦施行调配。倘若这是对恶以及由恶而来的伪谬之爱，其愉悦便激发一种热忱；这种热忱外在显得粗暴、刺人、炽烈、喷火，内在却是忿怒、狂暴与毫无怜悯。倘若这是对良善以及由良善而来的真理之爱，其热忱外在显得柔和、平顺，却又如雷鸣般有力、如火焰般炽热，内在则是仁义、恩典与怜悯。
教导则作为结果，由上述诸项作为原因而随之产生。因此，出自主的光照，会依照每个人的心智状态，在各人里面转化为各样的光与各样的热。
155# 前面（TCR 146节）已经说明，对神职人员来说，圣灵的运作所指的神性能量或神性效果尤其是光照和教导；但除此之外，还有两个中间的运作或过程，即感知和塑造。因此，神职人员依次经历四个过程，即：光照，感知，塑造和教导。光照来自主。感知属于人，并与通过教义在他里面所形成的心智状态一致，或说人照着通过教义在他里面所形成的心智状态而拥有感知。如果这些教义是真的，那么光照他的光就会使他的感知变得清晰起来；如果它们是假的，那么他的感知就会变得模糊，尽管因这些教义的确认，他的感知似乎是清晰或明亮的；然而，这种清晰或明亮源于愚昧或迷恋之光，在纯属世视觉看来，这光类似清晰，或拥有清晰的表象。塑造来自意愿之爱的情感，进行塑造的，是这爱的快乐。如果这是对邪恶和随之而来的虚假之爱的快乐，那么它所激发的热情表面上是激烈、粗糙、热烈和炽热的，而内在是愤怒、残忍和无情。但如果这是对良善和由此而来的真理之爱的快乐，那么这热情表面上是温和、平静、如雷鸣般响亮和发光的，而它里面是仁爱、恩典和怜悯。教导随这些而来，就像结果随原因而来一样。因此，来自主的光照在各人里面照各人的心智状态而变成各种光和热。
155. It was shown above, in point 3 of this part of the chapter [146], that the divine effects (which are meant by the actions of the Holy Spirit) that specifically apply to the clergy are the processes of enlightening and teaching them. There are, however, two intermediate processes to add to the two just mentioned: their perceiving and shaping [what they are learning]. For the clergy, then, there are four processes that follow in sequence: becoming enlightened; perceiving; shaping; and being instructed.
The enlightening is done by the Lord.
The process of perceiving takes place in the individuals. It is affected by the quality of mind they have developed as a result of doctrinal teachings. If these doctrinal teachings are true, the light that enlightens them clarifies their perception. If these doctrinal teachings are false, their perception becomes obscured. It may still seem clear [to the ministers], however, because of other teachings that lend confirmation. The apparent clarity is caused by a faint, deceptive light that to mere earthly vision seems clear.
The process of shaping depends on the type of love that exists in the ministers will. The enjoyment related to that love actually does the shaping. If the minister has enjoyment in an evil love and the false perspective that goes with it, that enjoyment generates a passion that is outwardly rough, prickly, intense, and fire-belching; inside the passion there is anger, rage, and lack of compassion. If, however, the minister has enjoyment in a good love and the truth that goes with it, the passion is outwardly even, smooth, thundering, and blazing; inside the passion there is goodwill, grace, and compassion.
The process of being instructed follows as an effect from the other three processes as causes.
Therefore the enlightening that comes from the Lord is turned into different types of light and heat in individual ministers depending on the quality of each individual's mind.
155. It was shown in section (iii) above [146] that the particular Divine benefit meant by the working of the Holy Spirit on the clergy is enlightenment and the process of being instructed; but to these two must be added the two intermediate states of perception and disposition. There are therefore four processes which the clergy undergo in sequence: enlightenment, perception, disposition and instruction. Enlightenment comes from the Lord. Perception is on the person's part, depending upon how his mental state has been formed by what he has been taught. If the teaching is true, there is clear perception from the light which illuminates the mind. But if the teaching is false, there is only dim perception, though it may appear clear since it is supported by proofs; this, however, is the result of deceptive light, which to purely natural sight looks like clarity.
[2] Disposition, however, is the result of an affection of love on the part of the will. It is the pleasure given by this love which so disposes the mind. If this pleasure comes from the love of evil and of falsity arising from evil, it arouses enthusiasm, which outwardly appears rough, hairy, burning and spitting fire, and inwardly is anger, rage and cruelty. But if it is the pleasure which comes from the love of good and truth arising from good, the enthusiasm appears outwardly smooth, hairless, thundering and flaming, and inwardly is charity, grace and mercy. The process of being instructed follows as the result of the other processes which cause it. Thus enlightenment coming from the Lord is turned into light and heat of various kinds, differing in each person's case in accordance with his mental state.
155. It has been shown above, under the third proposition, that the Divine energy, meant by the operation of the Holy Spirit, with the clergy especially, is enlightenment and instruction; but in addition to these there are two intermediate operations, which are perception and disposition. Thus there are four things that with the clergy follow in order: Enlightenment, Perception, Disposition, and Instruction. Enlightenment is from the Lord. Perception pertains to man, and is in accordance with the state of mind formed in him by doctrinals. If these doctrinals are true his perception becomes clear from the light that enlightens; but if they are false his perception becomes obscure, although from confirmations it may seem to be clear, this arising from a fatuous light which to the merely natural vision resembles clearness. Disposition is from the affection of the will's love, and that which disposes is the delight of that love. If it is a delight of the love of evil and of falsity there from, it excites a zeal which is outwardly harsh, rough, burning, and fiery, while inwardly it is anger, ferocity, and unmercifulness. But if it is a delight of the love of good and of truth therefrom it is outwardly mild, smooth, resounding, and glowing, while within it is charity, grace, and mercy. Instruction follows from these as an effect from causes. Thus in each man enlightenment, which is from the Lord, is turned into various kinds of light and heat in accordance with the state of his mind.
155. It was shown above in the third article that the Divine Virtue, which is meant by the operation of the Holy Spirit, with the clergy consists in particular in enlightenment and instruction; but in addition to these there are two intermediate operations, namely, perception and disposition. There are, therefore, with the clergy these four, which follow in order, enlightenment, perception, disposition and instruction. Enlightenment is from the Lord. Man has perception according to the state of mind formed in him by doctrinal teachings. If these are true, his perception becomes clear from the light which enlightens him; but if they are false, his perception becomes obscure, though it may be made to appear as if it were bright, by confirmation of these teachings. This brightness, however, arises from the light of infatuation, which to merely natural sight has the appearance of clarity. Disposition on the other hand arises from the affection of the love of the will, and results from the delight of this love. If this delight is in the love of evil and consequent falsity, it rouses a zeal which is outwardly fierce, harsh, ardent and fiery, and which inwardly is anger, rage and cruelty. If, however, the delight is in what is good and its attendant truth, the zeal is outwardly gentle, placid, thundering and glowing; and inwardly it is charity, grace and mercy. Instruction follows naturally as a result from these as causes. Thus enlightenment, which comes from the Lord, is changed into varied forms of light and heat in every individual, according to the state of his mind.
155. Supra in Articulo Tertio ostensum est, quod Divina illa Virtus, quae intelligitur per operationem Spiritus Sancti 1 apud Clericos, in specie sit Illustratio, et Instructio, sed his duabus accedunt duae intermediae, quae sunt Perceptio et Dispositio, quare sunt quatuor, quae apud Clericos ordine sequuntur, Illustratio, Perceptio, Dispositio, et Instructio: ILLUSTRATIO est a Domino: PERCEPTIO est apud hominem, secundum statum mentis ejus formatum per doctrinalia, quae si vera sunt, fit perceptio clara a luce quae illustrat, at si falsa sunt, fit perceptio obscura, quae tamen potest apparere sicut clara ex confirmationibus, sed hoc est ex luce fatua, quae coram visu mere naturali est similis claritatis. DISPOSITIO autem est ex affectione amoris voluntatis; jucundum hujus amoris disponit, si hoc amoris mali et inde falsi est, excitat zelum, qui extrinsecus asper, hispidus, ardens et ignivomus est, ac intus est ira, rabies et immisericordia; si autem 2 est boni et inde veri, est extrinsecus laevis, glaber, tonans et flagrans, ac intus est charitas, gratia et misericordia. INSTRUCTIO autem sequitur ut effectus ex illis ut causis. Ita illustratio, quae est a Domino, vertitur in varias luces et in varios calores, apud unumquemvis secundum statum ejus mentis.
Footnotes:
1. cf 146 ubi: QUOD DIVINA ILLA VIRTUS ET OPERATIO, QUAE INTELLIGITUR PER MISSIONEM SPIRITUS SANCTI.
2. Prima editio: aurem.