188. QUARTUM MEMORABILE.

Quoniam a Domino datum est mihi videre Mirabilia, quae in Coelis et sub Coelis sunt, ex mandato me oportet memorare quod visum est. Visum est Palatium magnificum, et in ejus intimo Templum; in medio ejus erat Mensa ex auro, super qua erat Verbum, cui adstabant bini Angeli. Circum illam erant Solia in triplici ordine; Solia primi ordinis erant obtecta panno holoserico purpurei coloris; Solia secundi ordinis panno holoserico caerulei coloris; et Solia tertii ordinis panno albo. Sub tecto alte supra Mensam apparuit Aulaeum expansum, fulgens ex lapidibus pretiosis, e quorum ¹ splendore effulsit sicut Iris cum serenatur Coelum post pluviam. Subito tunc visi sunt totidem ex Clero sedentes super soliis, omnes induti vestibus Ministerii sacerdotalis. Ad unum latus erat Cimeliarchium, ubi stetit Angelus custos, et inibi in pulchro ordine jacebant Vestes splendidae.

[2] Erat CONCILIUM CONVOCATUM A DOMINO, et audivi vocem e Coelo dicentem, DELIBERATE; sed dicebant, de qua re; dictum est, de DOMINO SALVATORE, et de SPIRITU SANCTO; at cum de illis cogitabant, non erant in illustratione, quare supplicabant, et tunc Lux defluxit e Coelo, quae primum illuminabat Occipitia illorum, et postea Tempora, et demum Facies illorum; et tunc inchoabant, ac ut mandatum est, PRIMUM, DE DOMINO SALVATORE; ac Propositio et Ventilatio Prima fuit, QUIS ASSUMSIT HUMANUM IN MARIA VIRGINE; et Angelus stans ad Mensam, super qua erat Verbum, legit coram illis haec apud Lucam, "Angelus dixit ad Mariam, ecce concipies in utero, et paries Filium, et vocabis Nomen ejus JESUM; Hic erit Magnus, et FILIUS ALTISSIMI vocabitur. Et Maria dixit ad Angelum, quomodo hoc fiet, quoniam virum non cognosco, et respondens Angelus dixit, SPIRITUS SANCTUS VENIET SUPER TE, ET VIRTUS ALTISSIMI OBUMBRABIT TE, unde quod nascitur ex te SANCTUM, vocabitur FILIUS DEI," 1:31-32, 34-35. Tum etiam legit haec apud Matthaeum, "Angelus dixit Josepho in somnio, Joseph, fili Davidis, ne timeas accipere Mariam sponsam tuam, NAM QUOD IN ILLA NATUM EST, EX SPIRITU SANCTO EST. Et JOSEPH NON COGNOVIT ILLAM, usque dum peperit Filium suum Primogenitum; et vocavit nomen Ejus JESUM," 1:20, 25; et praeter haec legit plura ex Evangelistis, ut Matthaeus 3:17; 17:5; Johannes 1:18; 3:16; 20:31, et multoties alibi, ubi Dominus quoad Humanum suum vocatur FILIUS DEI, et ubi Ipse ex Humano suo Jehovam vocat PATREM SUUM; ut et ex Prophetis, ubi praedicitur, ² quod Ipse Jehovah in Mundum venturus esset; inter quae etiam haec duo, apud Esajam, "Dicetur in die illo, ECCE DEUS NOSTER HIC, quem exspectavimus ut liberet nos; Hic JEHOVAH, QUEM EXSPECTAVIMUS, exultemus et laetemur in Salute Ipsius, 25:9. Vox clamantis in deserto, parate viam JEHOVAE, complanate in solitudine semitam DEO NOSTRO, revelabitur enim GLORIA JEHOVAE; et videbunt omnis caro simul: ECCE DOMINUS JEHOVIH IN FORTI VENIT, sicut PASTOR gregem suum pascet," Esaias 40:3, 5, 10-11.

[3] Et Angelus dixit, quoniam Ipse Jehovah in Mundum venit, et assumsit Humanum [et per id Salvavit et Redemit homines], ³ ideo Ipse apud Prophetas vocatur SALVATOR et REDEMPTOR; et tunc coram illis legit haec sequentia, "Tantummodo inter te DEUS, et praeterea non Deus, profecto Tu DEUS occultus, DEUS ISRAELIS SALVATOR, Esaias 45:14-15. Nonne Ego JEHOVAH, et non amplius Deus praeter Me, DEUS JUSTUS ET SALVATOR [NON] ⁴ PRAETER ME, Esaias 45:21-22. EGO JEHOVAH, ET NON PRAETER ME SALVATOR, Esaias 43:11. Ego Jehovah Deus tuus, et Deum praeter Me non agnosces, ET SALVATOR NON PRAETER ME, Hoschea 13:4. Ut sciat omnis caro, quod EGO JEHOVAH SALVATOR TUUS ET REDEMPTOR TUUS, Esaias 49:26, 60:16. QUOAD REDEMPTOREM NOSTRUM, JEHOVAH ZEBAOTH NOMEN IPSIUS, Esaias 47:4. REDEMPTOR EORUM, FORTIS JEHOVAH ZEBAOTH NOMEN IPSIUS, Jeremias 50:34. ⁵ JEHOVAH Petra mea et REDEMPTOR MEUS, Psalmus 19:15. ⁶ Sic dixit JEHOVAH REDEMPTOR TUUS, Sanctus Israelis, Ego Jehovah Deus tuus, Esaias 48:17; 43:14, ⁷ 49:7; 54:8. Tu JEHOVAH Pater noster, REDEMPTOR NOSTER a saeculo nomen tuum, Esaias 63:16. Sic dixit JEHOVAH, REDEMPTOR TUUS, Ego Jehovah faciens omnia, et Solus a Me Ipso, Esaias 44:24. Sic dixit Jehovah Rex Israelis, et REDEMPTOR EJUS JEHOVAH ZEBAOTH, Ego Primus et Ultimus, et PRAETER ME NON DEUS, ⁸ Esaias 44:6. JEHOVAH ZEBAOTH nomen Ipsius, et REDEMPTOR TUUS Sanctus Israelis, DEUS TOTIUS TERRAE VOCABITUR, Esaias 54:5. Ecce dies venient, cum suscitabo Davidi Germen justum, qui regnabit Rex, et hoc Nomen Ipsius, JEHOVAH JUSTITIA NOSTRA, Jeremias 23:5-6; 33:15-16, In die illo erit Jehovah in Regem super totam Terram; IN DIE ILLO ERIT JEHOVAH UNUS, ET NOMEN IPSIUS UNUM," Sacharia 14:9.

[4] Ex his et illis Sedentes super soliis confirmati unanimiter dixerunt, quod Ipse Jehovah assumserit Humanum, ad redimendum et salvandum homines. Sed tunc audita est vox ex Romano-Catholicis, qui occultaverant se post Altare, dicens, quomodo potest Jehovah Deus Homo fieri, estne Creator Universi; et convertit se unus ex Sedentibus super soliis secundi ordinis, et dixit, Quis tunc, et ille post Altare tunc stans juxta Altare respondit, FILIUS AB AETERNO; sed responsum tulit, estne Filius ab aeterno secundum vestram Confessionem etiam Creator universi; et quid Filius ac Deus natus ab aeterno; et quomodo potest Divina Essentia, quae est una et individua, separari, ac unum ejus descendere, et non simul totum.

[5] ALTERA VENTILATIO DE DOMINO ERAT, Annon sic Pater et Ipse unum sunt, sicut Anima et Corpus unum sunt; dixerunt, quod hoc consequens sit, quia a Patre est Anima. Tunc unus ex illis qui sedebant super soliis in tertio ordine, legebat ex Symbolica Fide, quae Athanasiana vocatur, haec: Tametsi noster Dominus Jesus Christus Filius Dei est Deus et Homo, usque non sunt duo, sed unus Christus, imo est prorsus Unus, EST UNA PERSONA, QUONIAM SICUT ANIMA ET CORPUS FACIUNT UNUM HOMINEM, ITA DEUS ET HOMO EST UNUS CHRISTUS; dixit Legens, quod Symbolum illud, ubi illa verba sunt, receptum sit in Universo Christiano ⁹ orbe, etiam a Romano Catholicis; et dixerunt, quid pluribus opus est; sunt Deus Pater et Ipse unum, sicut ¹⁰ Anima et Corpus unum sunt: et dixerunt, quia ita est, videmus, quod Humanum Domini sit Divinum, quia est Humanum Jehovae; tum quod Dominus quoad Divinum Humanum adeundus sit, et quod sic et non aliter adiri possit Divinum quod Pater vocatur.

[6] Hoc illorum conclusum confirmavit Angelus per plura ex Verbo, inter quae fuerunt haec, Puer natus est nobis, Filius datus est nobis, Cujus Nomen, Mirabilis, Consiliarius, DEUS, Heros, PATER AETERNITATIS, Princeps pacis, Esajas 9:5, ¹¹ apud Eundem, Abraham non cognoscit nos, et Israel non agnoscit nos, Tu JEHOVAH PATER NOSTER, REDEMPTOR NOSTER A SAECULO NOMEN TUUM, 63:16. Et apud Johannem, Jesus dixit qui credit in Me, credit in Ipsum qui misit Me, ¹² et qui videt Me, VIDET IPSUM QUI MISIT ME, 12:44-45. Dixit Philippus ad Jesum, monstra nobis Patrem; dicit illi Jesus, QUI VIDET ME, ¹³ VIDET PATREM, quomodo ergo tu dicis, monstra nobis Patrem; nonne credis, quod EGO IN PATRE ET PATER IN ME; ¹⁴ credite Mihi, QUOD EGO ¹⁵ IN PATRE ET PATER IN ME, Johannes 14:8-11. ¹⁶ Jesus dixit, EGO ET PATER UNUM SUMUS, Johannes 10:30. Tum, omnia quae Pater habet Mea sunt, ¹⁷ et omnia Mea Patris, Johannes 16:15; 17:10. Demum, Jesus dixit, Ego sum Via, Veritas et Vita, nemo venit ad Patrem, nisi per Me, Johannes 14:6 his Legens addidit, quod similia quae a Domino de Se et Suo Patre hic dicta sunt, etiam ab homine de se et sua anima dici possint. His auditis dixerunt omnes uno ore et corde, quod Humanum Domini sit Divinum, et quod hoc adeundum sit ut adeatur Pater; quoniam Jehovah Deus, per illud se misit in Mundum, et se fecit visibilem oculis hominum, et sic accessibilem: pariter fecit se visibilem, et sic accessibilem in Forma Humana Antiquis, sed tunc per Angelum; sed quia Haec Forma fuit repraesentativa Domini Venturi, ideo omnia Ecclesiae apud Antiquos fuerunt repraesentativa.

[7] Post haec sequebatur Deliberatio de SPIRITU SANCTO, et primum detecta est plurium Idea de DEO PATRE, FILIO, et SPIRITU SANCTO, quae erat, quod Deus Pater sederet in alto, et Filius ad dextram Ipsius, et a Se emitterent Spiritum Sanctum, ad illustrandum, docendum, justificandum et sanctificandum homines. At tunc audita est vox e Coelo, dicens, non sustinemus illam cogitationis ideam; quis non scit, quod Jehovah Deus sit Omnipraesens; qui hoc scit et agnoscit, etiam agnoscet, quod Ipse illustret, doceat, justificet et sanctificet, et quod non sit Deus medians, distinctus ab Ipso, minus a duobus, ut persona a persona, quare removeatur prior idea, quae est vana, et recipiatur haec, quae est justa, et videbitis hoc clare.

[8] Sed tunc audita est vox a Romano-Catholicis, qui juxta Altare Templi stabant, dicens, quid tunc est SPIRITUS SANCTUS, qui in Verbo nominatur apud Evangelistas, et apud Paulum, a Quo tot docti e Clero, imprimis a nostro, se dicunt duci; quis hodie in Christiano Orbe Spiritum Sanctum, et ejus operationes, negat; ad haec convertit se unus ex illis, qui super soliis secundi ordinis sedebant; et dixit, vos dicitis, quod Spiritus Sanctus sit Persona per se, et Deus per se, sed quid est Persona exiens et procedens a Persona, nisi Operatio exiens et procedens; non potest una persona ex altera ¹⁸ exire et procedere, sed operatio potest; aut quid est Deus exiens et procedens a Deo, nisi Divinum exiens et procedens; non potest Deus unus ab altero per alterum exire et procedere, sed Divinum potest ex Deo Uno.

[9] His auditis Sedentes super soliis unanimiter concluserunt, quod Spiritus Sanctus non sit Persona per se, ita nec Deus per se, sed quod sit Sanctum Divinum exiens et procedens ex Unico Deo Omnipraesente, qui est Dominus. Ad haec dixerunt Angeli stantes ad Mensam auream, super qua erat Verbum, BENE, non legitur ullibi in Vetere Foedere, quod Prophetae loquuti sint Verbum ex Spiritu Sancto, sed ex Jehovah; et ubi in Novo Foedere dicitur Spiritus Sanctus, intelligitur Divinum procedens, quod est Divinum illustrans, docens, ¹⁹ vivificans, reformans et regenerans.

[10] Post haec successit altera Ventilatio de Spiritu Sancto, quae erat, a Quo procedit Divinum, quod intelligitur per Spiritum Sanctum, num ex Patre vel num ex Domino; et cum hoc ventilabant, affulsit lux e Coelo, ex qua viderunt, quod Sanctum Divinum, quod intelligitur per Spiritum Sanctum, non procedat ex Patre per Dominum, sed ex Domino a Patre, comparative sicut apud hominem, ejus activum non procedit ab anima per corpus, sed ex corpore ab anima. Hoc Angelus stans ad Mensam confirmavit per haec e Verbo, Ille, quem misit Pater, verba Dei loquitur; non ex mensura dedit Illi Spiritum; Pater amat Filium, et omnia dedit in manum Ipsius, Johannes 3:34-35. Exibit Virga de trunco Jischaji; ²⁰ quiescet super Ipso Spiritus Jehovae, Spiritus sapientiae et intelligentiae, spiritus consilii et virtutis, Esaias 11:1-2. ²¹ Quod Spiritus Jehovae datus sit super Illum, et quod esset in Illo, Esaias 42:1; 59:19, 21, ²² 61:1; Luca 4:18. Quando venerit Spiritus Sanctus, QUEM EGO MISSURUS SUM VOBIS A PATRE, Johannes 15:26. Ille Me glorificabit, QUIA EX MEO ACCIPIET, et annuntiabit vobis; OMNIA, QUAECUNQUE PATER HABET, MEA SUNT, PROPTER HOC DIXI, QUOD EX MEO ACCEPTURUS SIT, ET ANNUNTIATURUS VOBIS, Johannes 16:14-15. Si abivero, MITTAM PARACLETUM ²³ AD VOS, Johannes 16:7. Quod Paracletus sit SPIRITUS SANCTUS, Johannes 14:26. NONDUM ERAT SPIRITUS SANCTUS, QUIA JESUS NONDUM GLORIFICATUS ERAT, Johannes 7:39. Post Glorificationem autem, JESUS INSPIRAVIT ET DIXIT DISCIPULIS, ACCIPITE SPIRITUM SANCTUM, Johannes 20:22. Et in Apocalypsi, "Quis non glorificet Nomen tuum, Domine, quia Solus Sanctus es," 15:4.

[11] Quoniam Divina Operatio Domini ex Divina Omnipraesentia Ipsius per Spiritum Sanctum intelligitur, ideo cum ad Discipulos loquutus est de Spiritu Sancto, Quem Ipse a Patre missurus est, etiam dixit, Non relinquam vos orphanos; ABEO ET VENIO AD VOS; et in die illo cognoscetis, quod EGO IN PATRE MEO, ET VOS IN ME, ET EGO IN VOBIS, Johannes 14:18, 20, 28. Et mox antequam abivit e Mundo, dixit, Ecce Ego vobiscum sum omnibus diebus usque ad Consummationem saeculi, Matthaeus 28:20. His coram illis lectis, dixit Angelus, ex illis et pluribus aliis ex Verbo patet quod Divinum, quod vocatur Spiritus Sanctus, procedat ex Domino a Patre. Ad haec Sedentes super soliis, dicebant, HOC EST DIVINA VERITAS.

[12] Demum factum est decretum, hoc, Quod ex deliberatis in hoc Concilio clare viderimus, et inde pro Sancta Veritate agnoscamus, quod in Domino Deo Salvatore Jesu Christo, sit Divina Trinitas, quae est, Divinum a Quo Quod vocatur Pater, Divinum Humanum quod vocatur Filius, et Divinum procedens quod vocatur Spiritus Sanctus; conclamantes, QUOD IN CHRISTO OMNIS PLENITUDO DIVINITATIS HABITET CORPORALITER, Colossenses 2:9. Ita est unus Deus in Ecclesia.

[13] Postquam haec in magnifico illo Concilio conclusa sunt, surrexerunt; et venit Angelus custos ex Cimeliarchio, et apportabat cuivis ex illis, qui super Soliis consederunt, Vestes splendidas, hic et ibi intertextas filis aureis, et dixit, accipite VESTES NUPTIALES. Et deducti sunt in gloria in Novum Coelum Christianum, cum quo Ecclesia Domini in Terris, quae est Nova Hierosolyma, conjuncta erit.

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961. To this I will append two narrative accounts. Here is the first:

Once, on awakening from sleep, I fell into a profound meditation regarding God. And when I looked up, I saw in the sky above me a bright, oval-shaped light. Then, as I fixed my gaze on the light, the light ebbed toward the circumference and entered the perimeter. And suddenly heaven opened to me and I saw some magnificent sights, with angels standing around in a circle on the southern side of the opening and conversing together. Because I burned with a desire to hear what they were saying, I was therefore first granted to hear the sound, which was full of heavenly love, and afterward the words, which were full of wisdom arising from that love. They were talking together about the oneness of God, conjunction with Him, and so salvation.

What they were saying is beyond description. Most of it cannot be put into the words of any natural language. But because I had been myself a number of times in the company of angels in heaven, and had then used the same language as they, being in the same state, I was consequently able to understand them now and to take from their conversation some thoughts that I could express in rational terms in the words of a natural language.

They were saying that the Divine being is one, unchanging, absolute, and indivisible, and so is also the Divine essence, inasmuch as the Divine being is the Divine essence, thus also God, because the Divine essence, which is at the same time the Divine being, is God.

[2] This the angels illustrated using spiritual ideas, saying that the Divine being cannot evolve into a number of Divines, each of which possesses the Divine being, and still be one, unchanging, absolute, and indivisible. Indeed, each would think, of Himself and by Himself, from His own being. If He should then think also at the same time unanimously with others and in harmony with others, the result would be a number of like-minded gods and not one God. For unanimity is the consensus of a number, and at the same time the consensus of each one, of himself and by himself, and this does not accord with the unity of God, but with a plurality of beings. They did not say, with a plurality of gods, because they could not, since the light of heaven resisted it, being the light in accord with which they formed their thinking and in which their discussion proceeded. They even said that when they tried to say "gods," with each one a person by himself, their effort to say it turned instantly and spontaneously into their saying one God, indeed into saying the one and only God.

[3] The angels said in addition that the Divine being is a Divine being in itself, not one derived from itself, because to say one derived from itself supposes a being in itself as its origin, thus a God derived from God, which is not possible. Something derived from God is not called God but rather Divine. For what is a God derived from God? What then is a God born from eternity from God? And what is a God emanating from God through a God born from eternity? They are but words that contain not a spark of light from heaven.

"Not so," they said, "in the case of the Lord Jesus Christ. In Him is the Divine being itself from which all else springs, to which the soul corresponds in man. He has also a Divine humanity, to which the body corresponds in man. And from Him is also the emanating Divine, to which the activity of soul and body corresponds in man. This trine is a unit, because from the originating Divine springs the Divine humanity, and from the originating Divine through the Divine humanity springs as a consequence the emanating Divine.

"For this reason, too, every angel and every person, being an image of the Divine, has a soul, body and activity which constitute a unit, since from the soul springs the body, and from the soul through the body springs the consequent activity."

[4] The angels said further that the Divine being, which in itself is God, is unchanging - not unchanging statically, but infinitely, that is, unchanging from eternity to eternity. It is the same everywhere, and the same for every individual and in every individual, with all variation and capability of variation resting in the recipient. The state of the recipient is responsible for this.

That the Divine being, which in itself is God, is absolute, they illustrated as follows:

"God is absolute," they said, "because He is love itself, wisdom itself, good itself, truth itself, and life itself. If these were not absolute in God, they would have no reality in heaven or in the world, as they would have no relation to anything absolute. Every quality is accorded its quality from the fact that there is something absolute from which it springs and to which it has relation so as to be what it is.

"This absolute entity, which is the Divine being, does not exist space, but is present with people and in people who live in space, in accordance with their reception, since love and wisdom, and goodness and truth, which are absolute in God, indeed which are God Himself, cannot have location predicated of them, or a progression from place to place, but are independent of space, and so omnipresent. Therefore the Lord says that He is in the midst of His disciples, and that He is in them and they in Him. ¹

[5] "However, because no one can receive Him as He is in Himself, He appears, such as He is in Himself, as a sun above the angelic heavens, and the light emanating from that sun is the Lord in respect to wisdom, and its warmth the Lord in respect to love.

"The Lord is not a sun, but the Divine love and wisdom radiating immediately from Him and surrounding Him appear to angels as the sun. He himself in the sun is human. He is our Lord Jesus Christ, both in respect to the originating Divine and in respect to His Divine humanity, since the originating Divine, which is love itself and wisdom itself, was the soul He had from the Father, thus Divine life, which is life in itself. Not so in any other person. The soul in him is not life, but a recipient of life. This is also something the Lord taught, saying, "I am the way, the truth, and the life." ² And in another place, "As the Father has life in Himself, so He has granted the Son to have life in Himself." ³ He who has life in Himself is God."

To this the angels added that it is possible for someone who possesses some spiritual light to perceive from this that because the Divine being, which is also the Divine essence, is one, unchanging, absolute, and so indivisible, it cannot possibly exist in a plurality of persons. And that if someone were to say it could, there would be manifest contradictions in any added qualifications.

[6] Having said this, the angels perceived in my thought the usual notions in the Christian Church regarding a trinity of Persons in union and their union in the trinity, regarding God, and regarding as well the birth of the Son of God from eternity. And they said then, "What are you thinking? Are you not forming your thoughts from a natural sight, with which our spiritual sight does not accord? Therefore, if you do not rid yourself of those ideas in your thinking, we will close heaven to you and go away."

But to that I said to them, "Pray enter more deeply into my thinking, and perhaps you will see an agreement."

They then did so, and they saw that by three Persons I mean three succeeding Divine attributes, namely creation, salvation, and reformation, and that these are the attributes of a single God. They saw, too, that by the birth of the Son of God from eternity I mean His birth foreseen from eternity and provided in time. And I told them then that I acquired my natural thought regarding a trinity of Persons and their union, and the birth of a Son of God from eternity, from the church's doctrinal creed, called the Athanasian Creed, and that the doctrine in it is right and correct, provided that for the trinity of Persons in it one substitutes the trinity of a Person, which exists only in the Lord Jesus Christ, and for the birth of the Son of God, His birth foreseen from eternity and provided in time. For it is in relation to the humanity He assumed in time that He is plainly called "the Son of God."

[7] At that the angels said, "Good!" And they asked me to say on their authority that if someone does not turn to the God Himself of heaven and earth, he cannot enter heaven, because heaven is heaven owing to this one and only God, and that this God is Jesus Christ, who is the Lord Jehovah, our Creator from eternity, our Savior in time, and our Reformer to eternity, thus who is at once the Father, the Son, and the Holy Spirit.

After that the heavenly light that I saw before came back over the opening in the sky, and it gradually descended from there and filled the interiors of my mind, enlightening my natural ideas regarding the union and trinity of God. And the ideas I had initially acquired about these, which were merely natural, I then saw separated, as the chaff is separated from the wheat when shaken in the wind, and these ideas were carried off as though by a wind into the northern zone of heaven and vanished.

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