CONCERNING A DOUBT, WHICH I PROPOSED REGARDING THE DOCTRINE CONTAINEDIN THESE CHAPTERS, AND THE ANSWER TO IT.
72. In regard to the significance of thedoctrine contained in the last two chapters a doubt occurred to me, and I haveoften heard and been informed by learned persons, that the same is discussedalso in the schools.
The doubt was as follows: If theprincipal motive of the incarnation of the Word, was to make him Head and theFirstborn of all creation (Col. 1, 15) and, through the hypostatic union withhuman nature, to communicate his attributes and perfections, in a mannerbefitting his grace and glory, to the predestined;
and, if to assume flesh capable ofsuffering and dying for man was his secondary motive : then, if theseassumptions are true, how comes it, that there is such a diversity of opinionin regard to it in the holy Church?
The most common assumption is, that theeternal Word descended from heaven expressly for the purpose of redeeming menthrough his most holy Passion and Death.
73. This doubt I proposed humbly to theLord. After giving me an understanding and a great enlightenment, by which Iperceived and understood many mysteries, He condescended to answer me.
The mysteries themselves I cannotexplain, because the words of the Lord comprehend and mean so much.
But his answer was as follows: “Myspouse and dove, hear : for as a Father and a Teacher I will solve thy doubtand instruct thee in thy ignorance.
Know, that the principal and legitimateend of the decree, which I had in view in resolving to communicate my Divinityin the hypostatic union of the Word with human nature, was the glory, whichwould redound to my name through this communication, and also that which was toredound to the creatures capable thereof.
This decree would without doubt havebeen executed in the Incarnation, even if the first man had not sinned : for itwas an express decree, substantially independent of any condition.
Therefore, the intention of my will,which was primarily to communicate Myself to the soul and humanity of the Word,was to be efficaciously fulfilled.
This was conformable to the justice andrectitude of my works, and, although it was subsequent in its execution, it wasnevertheless antecedent in my intention.
If I waited before sending my Onlybegotten, it was because I had resolved to prepare for Him beforehand a holyand select congregation of the just, who, presupposing the fall of mankind,would be like roses among the thorns, that is, the sinners.
Foreseeing the fall of the human race, Idetermined, by an express decree, that the Word should come in a form capableof suffering and death for the Redemption of his people, whose head He was tobe.
Thus my infinite love for man could beso much the more known and manifest and a just satisfaction would be renderedto my equity and justice;
and if he, who was to be first inexistence, was a sinner: He that was to be first in dignity, would be theRedeemer (I Cor. 15, 21).
Thus also men might come to know thegravity of sin, and love one and the same Creator, Vivifier, Redeemer, andJudge of all mortals. I also wished as it were, to compel them to make a properreturn of gratitude and love.
Refusing to punish them withoutreprieve, as I have punished the apostate angels, but pardoning them andlooking upon them with mercy, I offered them an opportune remedy by executingthe rigor of my justice upon my only begotten Son and reserving for man thekindness of my great mercy.“
74. “And in order that thou mayestbetter understand the answer to thy doubt, remember, that there is neither anysuccession of time in my decrees, nor any need of it for the perception and theexecution of them.
Those that say that the Word becameincarnate in order to redeem the world, say well; and those that say, that Hewould have become incarnate also, if man had not sinned, likewise speak well,only it must be understood in the right way.
For if Adam had not sinned, Christ wouldhave descended from heaven in that form, which would be suitable to the stateof man‘s innocence; but as Adam sinned, I resolved by the secondary decree,that He should be made of passible nature; since foreseeing sin, it was proper,that it should be repaired in the way in which He has done it.
And as you desireto know, how the mystery of the Incarnation would have taken place, if man hadpreserved the state of innocence, know, that the human substance would havebeen essentially the same as now, only it would be clothed with the gifts ofimpassibility and immortality, such as my Only begotten possessed after hisResurrection and before his Ascension.
Hewould live and converse with men; the hidden sacraments and mysteries would allbe manifest; and many times would his glory shine forth as it happened once inhis mortal life (Mark 17, 1).
［经文〈马尔谷福音 17：1 〉：耶稣讲完了这些话，便举目向天说：「父啊！时辰来到了，求你光荣你的子，好叫子也光荣你：」
Hewould, in that state of man‘s innocence, have become manifest to all men in thesame manner as He once showed Himself to the three apostles in his mortalstate.
All those on the way to heaven would seethe great glory of my Only begotten; they would be consoled by conversing withHim and they would place no obstacle to his divine workings, for they would bewithout sin.
But all this was impeded and spoiled bythe guilt of sin and on that account it was proper, that He should come inpassible and mortal nature.“
75. “The existence of different opinionsregarding these sacraments and other mysteries in the Church, arises from thefact that I manifest and give light concerning one set of mysteries to someteachers, and illumine others concerning other mysteries; for mortals are notcapable of receiving all the light.
It is not expedient, that the knowledgeof all things be given to one man, as long as men are viators. For also in thestate of comprehensors, they obtain them in parts and according to the stateand the merits of each.
But the plenitude of all gifts is dueonly to the humanity of my Only begotten and to his Mother in properproportion. The other mortals receive it neither entirely, nor is it alwaysgiven so clearly, as to assure them altogether.
Therefore they must acquire it by meansof study and the use of letters and science. There are also many truthsrevealed in holy Scriptures and to some men light is given from above.
Yet, as I leave most men to work bytheir natural light, it must follow, that they understand these mysteries indifferent senses, and that there exist different explanations and differentmeanings regarding the different passages in Scripture; for each adheres to hisopinion according to his understanding.
nd the light and truth is essentiallyone, but it is made use of with diversity of judgment and inclinations, so thatsome adhere to these teachers, others to those and so the controversies ariseamong them.”
76. “One of the reasons why the opinion,that the Word came from heaven mainly for the sake of redeeming the world, ismore common can be partly explained by the fact, that the mystery of theRedemption with its object has already been consummated and has been mentionedso often in Scriptures, thus causing it to be better understood and manifested.
The impassibility of Christ on the contrary was neithereffected, nor was it simply and absolutely decreed. All that pertained to thisstate remains concealed and nobody could be sure of it, except those particularones, whom I select for the reception of that light, and for the revelation ofthis decree of my love for man.
And although this would certainly becapable of moving men, if they would ponder over it and penetrate it; yet thedecree and the work of his Redemption from sin is more powerful and efficaciousto move them toward some acknowledgment and return of my immense love ; forthis is the end, which prompts my works.
Therefore I fittingly provide, thatthese motives and mysteries be kept especially before the mind and be morefrequently expounded. Advert also, that in one work two results can well beintended, when one of them is conditional.
Thus it was that the Word would not havedescended in passible flesh, if man had not sinned, and ifhe would sin, He would come in a body capable of suffering: whatever wouldhappen the decree of the Incarnation would not be left unfulfilled.
I desire, that the sacraments of theRedemption be recognized and held in esteem and that they be always remembered,in order that they may bring the proper fruit.
But just as much I desire, that themortals recognize the Word as their Head and as the final Object of allCreation and of all the rest of the human race.
For, conjointly with my own kindness,his formation was the principal motive for giving existence to the creatures.Therefore He should be honored, not only because He has redeemed the humanrace, but also because he furnished the motive for its creation.”
77.“Take notice also, my spouse, that very often I permit and causedifferences of opinions among the doctors and teachers. Thus some of themmaintain what is true and others, according to their natural disposition,defend what is doubtful.
Others still again are permitted to sayeven what is not true, though not in open contradiction to the veiled truths offaith, which all must hold. Some also teach, what is possible according totheir supposition. By this varied light, truth is traced, and the mysteries offaith become more manifest.
Doubt serves as a stimulus to theunderstanding for the investigation of truth. Therefore controversies of the teachersfulfill a proper and holy end.
They are also permitted in order, tomake it known, that real science dwells in my Church more than in the combinedstudy of all the holy and perfect teachers, and that she can make them wiseabove the wisdom of the worldly wise; that there is above them One, who is thePrompter of the wise(Wis. 7, 15), namely, Myself;
经文〈智慧篇 7：15 〉：「愿天主使我遵照他的意愿说话，使我的思想配合他的恩赐，因为是他领导智慧，引导智者；」
who alone knows all and comprehends all; who weighs and measures, without ever being measured or comprehended (Wis. 9,13) ; that men, although they may search my judgments and testimonies ever somuch, cannot attain them, unless I give the intelligence and light (Job 32, 8),who am the beginning and the Author of all wisdom and science.
经文〈智慧篇 9：13 〉：有谁能知道天主的计划，有谁能想像上主的意愿？〈约伯记 32：8 〉但人本来都具有灵性，全能者的气息赋与人聪明；
I desire that men,in acknowledging all this, give Me praise, exaltation, confession, supremityand glory forever.“
78.“I desire also that the holy doctors acquire for themselves muchgrace, light and glory by their earnest, laudable and sacred study, and thatthe truth be more and more clearly detected and purified, and be traced to itssource.
By humbly investigating the mysteriesand the admirable works of my right hand, they come to be partakers of them andof the bread of the understanding, the holy Scriptures (Eccli. 15, 3).
I have especially shown my Providence inregard to doctors and teachers, although their opinions and doubts have been sodiverse and for such different ends.
Sometimes, for my greater glory andhonor, sometimes for earthly purposes, they are permitted to dispute, and tocontradict each other; and there is a great inequality in the manner in whichthey have proceeded and do proceed to show their emulation and earnestness.
But with all this I have directed,governed and enlightened them, giving them my protection in such a manner, thatthe truth may be investigated and clearly manifested.
The light has spread out, so that manyof my perfections and wonderful works have been made known, and the holyScriptures have been interpreted according to high standards, which has beenvery pleasing to Me.
For this reason the fury of hell, withinconceivable envy (especially in these, our times), has raised its throne ofiniquity, pretending to engulf the waters of the Jordan (Job 40, 18), andobscure the light of holy faith by heretical doctrines and seeking to sow itsfalse seeds by the help of man (Matth. 13, 25).
经文：(约伯记 40：18)：牠的脊骨好似铜管，牠的骨骸有如铁杠。 玛窦福音13：25:但在人睡觉的时候，他的仇人来，在麦子中间撒上莠子,就走了。
But the rest of the Church and itstruths are in most perfect order; the Catholics, although much involved andblind in other respects, hold nevertheless the truths of faith and its holylight without diminution. I call all men with fatherly love to share thishappiness, yet few are the elect, who choose to respond to my call.”
79.“I also desire thee to understand, my spouse, how well my Providencedisposes things in such a way, that the teachers, by the diversity of theiropinions, and by their own diligent exertion and study, scrutinize more deeplymy yky and thus lay bare the marrow of the holy Scriptures to wayfaring men.
But it would be very pleasing to Me andin harmony with my service, if learned persons would extinguish and do awaywith pride, envy and ambition after vain honors; also all the other passionsand vices, which arise from them, together with the bad seeds, that are likelyto be generated from that sort of occupation (Matth. 13, 25).
But I do not root out this bad seed atpresent, in order that the good may not be rooted out with the bad.”
All this the Lord spoke to me and manyother things, which I cannot make manifest.
May his Majestyeternally be blessed, who, without disdaining the insignificance of soinsipient and useless a woman, deemed it proper to enlighten and to satisfy myignorance in so bountiful and merciful a manner. May the blessed spirits andthe just of the earth give Him praise and thanksgiving without end !