第161篇		Paper 161
与罗丹的进一步讨论		Further Discussions with Rodan
161:0.1 (1783.1) 公元29年9月25日周日，使徒和福音传道者们在玛加丹聚会。在那晚耶稣与他同伴们的一场长时间会谈之后，他令所有人吃惊地宣布，第二天一早他和十二使徒将动身去往耶路撒冷参加住棚节。他指示福音传道者们造访加利利的信奉者。女性团队则返回伯赛大呆一段时间。		161:0.1 (1783.1) ON SUNDAY, September 25, a.d. 29, the apostles and the evangelists assembled at Magadan. After a long conference that evening with his associates, Jesus surprised all by announcing that early the next day he and the twelve apostles would start for Jerusalem to attend the feast of tabernacles. He directed that the evangelists visit the believers in Galilee, and that the women’s corps return for a while to Bethsaida.
161:0.2 (1783.2) 当动身去耶路撒冷的时刻到来时，纳撒尼尔和多玛斯仍在与亚历山大的罗丹处在讨论过程中，他们获得了主的允许在玛加丹停留几天。就这样，当耶稣和十人去往耶路撒冷时，纳撒尼尔和多玛斯忙于和罗丹的热切辩论。之前一周里，罗丹详述了他的哲学，多玛斯和纳撒尼尔则轮流向这个希腊哲学家呈现了王国福音。罗丹发现在耶稣教导上他已经受到施行者约翰先前使徒中一员的良好指导，这个人是他在亚历山大的导师。		161:0.2 (1783.2) When the hour came to leave for Jerusalem, Nathaniel and Thomas were still in the midst of their discussions with Rodan of Alexandria, and they secured the Master’s permission to remain at Magadan for a few days. And so, while Jesus and the ten were on their way to Jerusalem, Nathaniel and Thomas were engaged in earnest debate with Rodan. The week prior, in which Rodan had expounded his philosophy, Thomas and Nathaniel had alternated in presenting the gospel of the kingdom to the Greek philosopher. Rodan discovered that he had been well instructed in Jesus’ teachings by one of the former apostles of John the Baptist who had been his teacher at Alexandria.
1. 神之人格 ^top		1. The Personality of God ^top
161:1.1 (1783.3) 罗丹和两位使徒有一件事务看的不一样，那就是神之人格。罗丹就神的诸多属性乐意接受呈现给他的一切，不过他争辩道，天上的父不会是也无法是像人所设想的人格那般是一个人。尽管使徒们发现自己很难尝试去证明神是一个人，罗丹则发现要证明他不是一个人仍更为困难。		161:1.1 (1783.3) There was one matter on which Rodan and the two apostles did not see alike, and that was the personality of God. Rodan readily accepted all that was presented to him regarding the attributes of God, but he contended that the Father in heaven is not, cannot be, a person as man conceives personality. While the apostles found themselves in difficulty trying to prove that God is a person, Rodan found it still more difficult to prove he is not a person.
161:1.2 (1783.4) 罗丹争辩道，人格之事实在于平等存在体之间充分而又相互交流这一共存性事实，这些存在体有同情理解的能力。罗丹说道：“要成为一个人，神必定拥有属灵交流的符号，这使他能被那些与他交流者充分理解。不过由于神是无限而又永恒的，是所有其他存有之造物主，结果是，关于存在之平等性而言，神在宇宙中是独一无二的。没有任何他者与他平等；没有他者令他能作为一个平等者与之交流。神的确可能是所有人格之源，但同样他也是超越人格的，正如造物主高于并远超受造物。”		161:1.2 (1783.4) Rodan contended that the fact of personality consists in the coexistent fact of full and mutual communication between beings of equality, beings who are capable of sympathetic understanding. Said Rodan: “In order to be a person, God must have symbols of spirit communication which would enable him to become fully understood by those who make contact with him. But since God is infinite and eternal, the Creator of all other beings, it follows that, as regards beings of equality, God is alone in the universe. There are none equal to him; there are none with whom he can communicate as an equal. God indeed may be the source of all personality, but as such he is transcendent to personality, even as the Creator is above and beyond the creature.”
161:1.3 (1783.5) 这一争辩令多玛斯和纳撒尼尔极为烦恼，他们曾请求耶稣前来营救，不过主却拒绝进入他们的讨论。他的确对多玛斯说过：“只要你在灵性上熟悉关于父无限永恒之本质的理念，你可能怀有的关于他的观念并不重要。”		161:1.3 (1783.5) This contention greatly troubled Thomas and Nathaniel, and they had asked Jesus to come to their rescue, but the Master refused to enter into their discussions. He did say to Thomas: “It matters little what idea of the Father you may entertain as long as you are spiritually acquainted with the ideal of his infinite and eternal nature.”
161:1.4 (1784.1) 多玛斯争辩道，神的确会与人交流，因此父是一个人，甚至在罗丹的定义之内。这个希腊人基于神并未亲身启示自己、他仍是一个谜的理由而拒绝了这点。之后，纳撒尼尔诉诸于他自己与神的个人体验，罗丹认可了那点，确认他近来有过类似体验，不过他争辩这些体验仅证明了神之实相，而非他的人格。		161:1.4 (1784.1) Thomas contended that God does communicate with man, and therefore that the Father is a person, even within the definition of Rodan. This the Greek rejected on the ground that God does not reveal himself personally; that he is still a mystery. Then Nathaniel appealed to his own personal experience with God, and that Rodan allowed, affirming that he had recently had similar experiences, but these experiences, he contended, proved only the reality of God, not his personality.
161:1.5 (1784.2) 到同一晚上，多玛斯放弃了，不过到周二晚上，纳撒尼尔赢得罗丹去相信父的人格，他通过以下推理步骤引发了这个希腊人观点的这一改变：		161:1.5 (1784.2) By Monday night Thomas gave up. But by Tuesday night Nathaniel had won Rodan to believe in the personality of the Father, and he effected this change in the Greek’s views by the following steps of reasoning:
161:1.6 (1784.3) 1．天堂之父的确与至少两个完全与他平等并完全是像他一样的其他存在体 -- 永恒之子和无限之灵享有平等的交流。鉴于三位一体的教义，这个希腊人被迫承认万有之父的人格可能性。（正是对这些讨论的后来考虑，导致了十二使徒心中扩展的三位一体概念。当然，普遍的信念是耶稣是永恒之子。）		161:1.6 (1784.3) 1. The Father in Paradise does enjoy equality of communication with at least two other beings who are fully equal to himself and wholly like himself—the Eternal Son and the Infinite Spirit. In view of the doctrine of the Trinity, the Greek was compelled to concede the personality possibility of the Universal Father. (It was the later consideration of these discussions which led to the enlarged conception of the Trinity in the minds of the twelve apostles. Of course, it was the general belief that Jesus was the Eternal Son.)
161:1.7 (1784.4) 2．由于耶稣与父是同等的，并且由于这位圣子已对其世上子民实现了人格的显现，这一现象构成了所有三位神格拥有人格之事实证据和可能展示，并永远解决了有关神与人交流之能力和人与神交流之可能的问题。		161:1.7 (1784.4) 2. Since Jesus was equal with the Father, and since this Son had achieved the manifestation of personality to his earth children, such a phenomenon constituted proof of the fact, and demonstration of the possibility, of the possession of personality by all three of the Godheads and forever settled the question regarding the ability of God to communicate with man and the possibility of man’s communicating with God.
161:1.8 (1784.5) 3．耶稣与人处于相互联合和完美交流之中；耶稣是神子。子与父的关系以交流的平等性和同情理解的相互性为前提；耶稣与父是一体的。耶稣同时与神和人保持充满理解的交流，由于神和人都理解耶稣交流符号的意思，就相互沟通能力的要求而言，神与人都拥有人格的属性。耶稣的人格展示了神的人格，与此同时它也决定性地证明了神在人身中的临在。与同一事物相关的两样事物也是彼此相关的。		161:1.8 (1784.5) 3. That Jesus was on terms of mutual association and perfect communication with man; that Jesus was the Son of God. That the relation of Son and Father presupposes equality of communication and mutuality of sympathetic understanding; that Jesus and the Father were one. That Jesus maintained at one and the same time understanding communication with both God and man, and that, since both God and man comprehended the meaning of the symbols of Jesus’ communication, both God and man possessed the attributes of personality in so far as the requirements of the ability of intercommunication were concerned. That the personality of Jesus demonstrated the personality of God, while it proved conclusively the presence of God in man. That two things which are related to the same thing are related to each other.
161:1.9 (1784.6) 4．人格代表了人类关于人性实相和神性价值的最高概念；神也代表了人类关于神性实相和无限价值的最高概念；因此，神必定是一个神性而又无限的人格，一个实际的人格，尽管无限而又永恒地超越了人类关于人格的概念和定义，但那始终而又普遍的是一个人格。		161:1.9 (1784.6) 4. That personality represents man’s highest concept of human reality and divine values; that God also represents man’s highest concept of divine reality and infinite values; therefore, that God must be a divine and infinite personality, a personality in reality although infinitely and eternally transcending man’s concept and definition of personality, but nevertheless always and universally a personality.
161:1.10 (1784.7) 5．神必定是一个人格，因为他是所有人格之创造者和所有人格之天命。罗丹受到耶稣以下教导的极大影响，“因此你要完美，一如你天上之父那般完美。”		161:1.10 (1784.7) 5. That God must be a personality since he is the Creator of all personality and the destiny of all personality. Rodan had been tremendously influenced by the teaching of Jesus, “Be you therefore perfect, even as your Father in heaven is perfect.”
161:1.11 (1784.8) 当罗丹听到这些论据，他说道：“我被说服了。如果你们允许我通过一组扩展的价值、诸如超人性的、超越性的、至高性的、无限性的、永恒性的、最终性的和普遍性的价值附加到人格的意义中来，使我对这一信念的承认有资格，那么我将承认神为一个人。我现在被说服，尽管神必定在无限上远不止一个人格，但他却无法是任何其他的。我很满意来结束这场争辩，并接受耶稣为父的亲身启示，并接受对逻辑、推理和哲学上所有未满意要素的满意。”		161:1.11 (1784.8) When Rodan heard these arguments, he said: “I am convinced. I will confess God as a person if you will permit me to qualify my confession of such a belief by attaching to the meaning of personality a group of extended values, such as superhuman, transcendent, supreme, infinite, eternal, final, and universal. I am now convinced that, while God must be infinitely more than a personality, he cannot be anything less. I am satisfied to end the argument and to accept Jesus as the personal revelation of the Father and the satisfaction of all unsatisfied factors in logic, reason, and philosophy.”
2. 耶稣的神性本质 ^top		2. The Divine Nature of Jesus ^top
161:2.1 (1785.1) 自从纳撒尼尔和多玛斯全然赞成罗丹对王国福音的观点以来，只有另外一点还有待考虑，那就是涉及耶稣神性本质的教导，一项仅在近来公开宣布的教义，纳撒尼尔和多玛斯联合呈现了他们关于主之神性本质的观点，下面的陈述是关于他们教导的一种压缩的、重排的和重述的呈现：		161:2.1 (1785.1) Since Nathaniel and Thomas had so fully approved Rodan’s views of the gospel of the kingdom, there remained only one more point to consider, the teaching dealing with the divine nature of Jesus, a doctrine only so recently publicly announced. Nathaniel and Thomas jointly presented their views of the divine nature of the Master, and the following narrative is a condensed, rearranged, and restated presentation of their teaching:
161:2.2 (1785.2) 1．耶稣已经承认了他的神性，我们也相信他。在与他侍奉相关联的许多非凡之事中已经发生过，我们只有通过相信他既是人子又是神子才能理解。		161:2.2 (1785.2) 1. Jesus has admitted his divinity, and we believe him. Many remarkable things have happened in connection with his ministry which we can understand only by believing that he is the Son of God as well as the Son of Man.
161:2.3 (1785.3) 2．他与我们的生活往来例示了人类友谊之理念；只有一个神性存有才有可能成为这样一个人类朋友。他是我们所曾认识的最为真正无私的人。他甚至是罪人的朋友；他敢于爱他的敌人。他对我们非常忠诚，尽管他毫不犹豫责备我们，但所有人都明白他真的爱我们。你越了解他，你就越爱他。你会被他始终不渝的奉献所迷住。这么多年来，我们未能理解他的使命，他是一个忠实的朋友。尽管他从不奉承，但他却怀着平等的善意对待我们所有人；他一成不变的温柔并富有同情心。他与我们共享他的生活和其他一切。我们是幸福的社团；我们分享所有共有之物。我们不相信一个单纯之人能在这种难熬情况下过这样一种无可指摘的生活。		161:2.3 (1785.3) 2. His life association with us exemplifies the ideal of human friendship; only a divine being could possibly be such a human friend. He is the most truly unselfish person we have ever known. He is the friend even of sinners; he dares to love his enemies. He is very loyal to us. While he does not hesitate to reprove us, it is plain to all that he truly loves us. The better you know him, the more you will love him. You will be charmed by his unswerving devotion. Through all these years of our failure to comprehend his mission, he has been a faithful friend. While he makes no use of flattery, he does treat us all with equal kindness; he is invariably tender and compassionate. He has shared his life and everything else with us. We are a happy community; we share all things in common. We do not believe that a mere human could live such a blameless life under such trying circumstances.
161:2.4 (1785.4) 3．我们认为耶稣是神性的，因为他从不做错事；他从不犯错误。他的智慧是非凡的；他的虔诚是上乘的。他日复一日完美依照父的意志生活。他从不忏悔罪行，因为他从未违背父的律法。他为我们祈祷，与我们一起祈祷，但他却从未请求我们为他祈祷。我们相信他始终是无罪的。我们认为仅是人性之人永远不会声称过这种生活，他声称过一种完美生活，我们承认他的确如此，我们的虔诚出自忏悔，但他的虔诚却出自正义。他甚至声称宽恕罪恶，并的确治愈疾病。没有任何纯粹的人类会理智宣称宽恕罪恶；那是一种神性特权。自从我们初次与他接触之时起，他看似在其正义方面就是如此完美。我们在恩典中和对真理的了解中成长，不过我们的主一开始就表现出正义之成熟性。所有人，不分善恶，都在耶稣身上识别出这些善之要素。他的虔诚却从不张扬或招摇。他既是温顺的，又是无畏的。他似乎赞成我们对他神性的相信。他要么是他声称之人，要么是这个世界里已知的最大伪善者和骗子。我们被说服他就是他所先声称之人。		161:2.4 (1785.4) 3. We think Jesus is divine because he never does wrong; he makes no mistakes. His wisdom is extraordinary; his piety superb. He lives day by day in perfect accord with the Father’s will. He never repents of misdeeds because he transgresses none of the Father’s laws. He prays for us and with us, but he never asks us to pray for him. We believe that he is consistently sinless. We do not think that one who is only human ever professed to live such a life. He claims to live a perfect life, and we acknowledge that he does. Our piety springs from repentance, but his piety springs from righteousness. He even professes to forgive sins and does heal diseases. No mere man would sanely profess to forgive sin; that is a divine prerogative. And he has seemed to be thus perfect in his righteousness from the times of our first contact with him. We grow in grace and in the knowledge of the truth, but our Master exhibits maturity of righteousness to start with. All men, good and evil, recognize these elements of goodness in Jesus. And yet never is his piety obtrusive or ostentatious. He is both meek and fearless. He seems to approve of our belief in his divinity. He is either what he professes to be, or else he is the greatest hypocrite and fraud the world has ever known. We are persuaded that he is just what he claims to be.
161:2.5 (1785.5) 4．他品格之独特和他情感控制之完美，令我们确信他是人性和神性之结合体。他可靠回应了人类需求之场景；痛苦总会吸引他的注意。他的怜悯同样会被肉体痛苦、心智痛苦或灵性痛苦所打动。他会快速认出并大方承认他同伴身上信仰或其他任何优雅之存在。他是如此公正和公平，与此同时又是如此仁慈和体贴。他为人们的灵性固执而悲哀，而当他们同意看到真理之光时又欣喜不已。		161:2.5 (1785.5) 4. The uniqueness of his character and the perfection of his emotional control convince us that he is a combination of humanity and divinity. He unfailingly responds to the spectacle of human need; suffering never fails to appeal to him. His compassion is moved alike by physical suffering, mental anguish, or spiritual sorrow. He is quick to recognize and generous to acknowledge the presence of faith or any other grace in his fellow men. He is so just and fair and at the same time so merciful and considerate. He grieves over the spiritual obstinacy of the people and rejoices when they consent to see the light of truth.
161:2.6 (1786.1) 5．他似乎了解人们心中的想法，理解他们的心灵渴望。他总是同情我们的不安之灵。他似乎拥有我们所有人类情感，但它们都得以极好美化了。他强烈热爱良善，并同样憎恨罪恶。他拥有一种超人类的神灵临在意识。他像人一样祈祷，却像神一样表现。他似乎预知万事；他甚至此时敢于谈及他的死，对于他未来荣光的某种神秘提及。他是和善的，他又是勇敢和有勇气的。他在履行他的职责上毫不犹豫。		161:2.6 (1786.1) 5. He seems to know the thoughts of men’s minds and to understand the longings of their hearts. And he is always sympathetic with our troubled spirits. He seems to possess all our human emotions, but they are magnificently glorified. He strongly loves goodness and equally hates sin. He possesses a superhuman consciousness of the presence of Deity. He prays like a man but performs like a God. He seems to foreknow things; he even now dares to speak about his death, some mystic reference to his future glorification. While he is kind, he is also brave and courageous. He never falters in doing his duty.
161:2.7 (1786.2) 6．他超人类的知识现象时常令我们印象深刻。一天还没过，但某件事就会发生来展示主知晓他即身在场以外发生的事。他似乎也了解他同伴的想法。他无疑与天界人格体们交流；他毫无疑问生活在一个远高于我们其他人之上的灵性层面。对于他的独特理解而言，一切似乎是开放的。他问我们问题来引我们说出来，而非为了获得信息。		161:2.7 (1786.2) 6. We are constantly impressed by the phenomenon of his superhuman knowledge. Hardly does a day pass but something transpires to disclose that the Master knows what is going on away from his immediate presence. He also seems to know about the thoughts of his associates. He undoubtedly has communion with celestial personalities; he unquestionably lives on a spiritual plane far above the rest of us. Everything seems to be open to his unique understanding. He asks us questions to draw us out, not to gain information.
161:2.8 (1786.3) 7．他超人类的知识现象时常令我们印象深刻。一天还没过，但某件事就会发生来展示主知晓他即身在场以外发生的事。他似乎也了解他同伴的想法。他无疑与天界人格体们交流；他毫无疑问生活在一个远高于我们其他人之上的灵性层面。对于他的独特理解而言，一切似乎是开放的。他问我们问题来引我们说出来，而非为了获得信息。		161:2.8 (1786.3) 7. Recently the Master does not hesitate to assert his superhumanity. From the day of our ordination as apostles right on down to recent times, he has never denied that he came from the Father above. He speaks with the authority of a divine teacher. The Master does not hesitate to refute the religious teachings of today and to declare the new gospel with positive authority. He is assertive, positive, and authoritative. Even John the Baptist, when he heard Jesus speak, declared that he was the Son of God. He seems to be so sufficient within himself. He craves not the support of the multitude; he is indifferent to the opinions of men. He is brave and yet so free from pride.
161:2.9 (1786.4) 8．他时常谈论神在他所做一切中担当常在伙伴。他四处行善，因为神似乎在他身内。他做了关于自身和他世上使命最为令人吃惊的断言，如果他并非神性的，这些陈述将会是荒谬的。他一度宣称，“在有亚伯拉罕之前，我就有了。”他已经明确宣称了神性；他承认与神为伴。在反复重申他与天上之父紧密关联上，他几近耗尽了各种语言可能性。他甚至敢于断言他和父是一体的。他说任何见到他之人就已经见到了父。他怀着这种孩子般的自然性，说出和做出所有这些惊人之事。他暗指他与父的关联，正如他提及的他与我们的关联一样。他似乎对神如此确信，并以这样一种实事求是的方式谈及这些关系。		161:2.9 (1786.4) 8. He constantly talks about God as an ever-present associate in all that he does. He goes about doing good, for God seems to be in him. He makes the most astounding assertions about himself and his mission on earth, statements which would be absurd if he were not divine. He once declared, “Before Abraham was, I am.” He has definitely claimed divinity; he professes to be in partnership with God. He well-nigh exhausts the possibilities of language in the reiteration of his claims of intimate association with the heavenly Father. He even dares to assert that he and the Father are one. He says that anyone who has seen him has seen the Father. And he says and does all these tremendous things with such childlike naturalness. He alludes to his association with the Father in the same manner that he refers to his association with us. He seems to be so sure about God and speaks of these relations in such a matter-of-fact way.
161:2.10 (1786.5) 9．在他的祈祷生活中，他似乎直接与他的父交流。我们听过他的几个祈祷文，不过这几个会表明他与神交谈，似乎就是面对面的。他似乎既知晓过去，又知晓未来。除非他是不止人性之物，否则他无法成为这一切，并做所有这些非凡之事。我们知道他是人性的，我们确信那一切，不过我们同样确信他也是神性的。我们相信他是神性的。我们深信他既是人子又是神子。		161:2.10 (1786.5) 9. In his prayer life he appears to communicate directly with his Father. We have heard few of his prayers, but these few would indicate that he talks with God, as it were, face to face. He seems to know the future as well as the past. He simply could not be all of this and do all of these extraordinary things unless he were something more than human. We know he is human, we are sure of that, but we are almost equally sure that he is also divine. We believe that he is divine. We are convinced that he is the Son of Man and the Son of God.
161:2.11 (1787.1) 当纳撒尼尔和多玛斯结束他们与罗丹的会谈时，他们匆忙赶向耶路撒冷去加入他们的同伴使徒，在那个周的周五抵达。在所有这三个信奉者的生命中，这是一次伟大的体验，其他使徒从纳撒尼尔和多玛斯对这次经历的重述中学到许多内容。		161:2.11 (1787.1) When Nathaniel and Thomas had concluded their conferences with Rodan, they hurried on toward Jerusalem to join their fellow apostles, arriving on Friday of that week. This had been a great experience in the lives of all three of these believers, and the other apostles learned much from the recounting of these experiences by Nathaniel and Thomas.
161:2.12 (1787.2) 罗丹回到了亚历山大，他在那里的梅干塔学校长期教导他的哲学。在后来的天国事务中，他成为了一个强大之人；他是一个忠诚的信奉者，直至他世上岁月的结束，当迫害达至顶峰时，与其他人一起在希腊放弃了他的生命。		161:2.12 (1787.2) Rodan made his way back to Alexandria, where he long taught his philosophy in the school of Meganta. He became a mighty man in the later affairs of the kingdom of heaven; he was a faithful believer to the end of his earth days, yielding up his life in Greece with others when the persecutions were at their height.
3. 耶稣的人性和神性心智 ^top		3. Jesus’ Human and Divine Minds ^top
161:3.1 (1787.3) 直至耶稣受洗之际，神性意识在他心智中是一种逐渐的成长。在他对他的神性本质、前人类存在和宇宙特权完全自觉之后，他似乎拥有了多方面限制他对其神性之人性觉知的能力。在我们看来，从耶稣受洗直到受十字架刑，是否只依赖人性心智还是利用人性兼神性心智的知识，对耶稣来说是完全可选的。他时常看似只利用常驻在人类智力中的信息。在其他时候，他看似怀着对他神性意识之超人类内容的利用所能提供的全面知识和智慧行动。		161:3.1 (1787.3) Consciousness of divinity was a gradual growth in the mind of Jesus up to the occasion of his baptism. After he became fully self-conscious of his divine nature, prehuman existence, and universe prerogatives, he seems to have possessed the power of variously limiting his human consciousness of his divinity. It appears to us that from his baptism until the crucifixion it was entirely optional with Jesus whether to depend only on the human mind or to utilize the knowledge of both the human and the divine minds. At times he appeared to avail himself of only that information which was resident in the human intellect. On other occasions he appeared to act with such fullness of knowledge and wisdom as could be afforded only by the utilization of the superhuman content of his divine consciousness.
161:3.2 (1787.4) 我们只有通过接受他能随意自我限制其神性意识的理论，才能理解他独特的表现。我们充分认识到，他频繁向他的同伴隐瞒他对诸多事件的预知，以及他察觉到他们思考和规划之本质。我们理解，他不希望他的追随者太全面知道他能辨别出他们的想法并洞察他们的计划。他不希望超越他使徒和门徒心中所持的那种人类概念太远。		161:3.2 (1787.4) We can understand his unique performances only by accepting the theory that he could, at will, self-limit his divinity consciousness. We are fully cognizant that he frequently withheld from his associates his foreknowledge of events, and that he was aware of the nature of their thinking and planning. We understand that he did not wish his followers to know too fully that he was able to discern their thoughts and to penetrate their plans. He did not desire too far to transcend the concept of the human as it was held in the minds of his apostles and disciples.
161:3.3 (1787.5) 我们完全无法区分他自我限制其神性意识的做法和他对起人类同伴隐藏其预知和思想辨别的手段。我们深信他使用这两种手段，不过我们不能总是在某一给定情况下详细说明他或许采用了哪种方法。我们频繁观察到他仅怀着人性意识内容而行动；之后，我们会看到他与宇宙天界大军的主管者们交谈，辨别出神性心智的无疑运作。再后来，在几近数不清的场合，我们见证到由人性和神性心智明显完美结合所激活的这一神人综合性人格体的运作。这是我们对这种现象之知识的局限，我们真的并不实际知晓关于这一奥秘的全部真相。		161:3.3 (1787.5) We are utterly at a loss to differentiate between his practice of self-limiting his divine consciousness and his technique of concealing his preknowledge and thought discernment from his human associates. We are convinced that he used both of these techniques, but we are not always able, in a given instance, to specify which method he may have employed. We frequently observed him acting with only the human content of consciousness; then would we behold him in conference with the directors of the celestial hosts of the universe and discern the undoubted functioning of the divine mind. And then on almost numberless occasions did we witness the working of this combined personality of man and God as it was activated by the apparent perfect union of the human and the divine minds. This is the limit of our knowledge of such phenomena; we really do not actually know the full truth about this mystery.