OF THE NEW HEAVEN AND THE NEW CHURCH.

The walls flashed with precious stones; and from afar, countless Angels stood around this Circle, all worshipping and glorifying. Furthermore, God the Father speaks continually with His Son about those who are to be Justified Justification: the process by which a person is made righteous in the eyes of God, and they decide and decree between themselves who on earth are worthy to be received among the Angels and crowned with eternal life. And God the Holy Spirit, having heard those names, immediately runs throughout the world to them, carrying the gifts of justice as many reinforcements of salvation for those to be justified. As soon as He arrives and breathes upon them, He dissipates sins—just as a winnower blows smoke from a furnace—and whitens the soul. He also removes the hardness of stone from their hearts and inserts the softness of flesh, and simultaneously renews their spirits or minds, generating them anew, and giving them the faces of infants. Finally, He seals their foreheads with the sign of the cross and calls them the elect and sons of God.

When this speech ended, that Primate original: "Primas" — a title for a high-ranking bishop said to me, "Thus have I unraveled that great mystery in the world; and because most of our Order there applauded these words of mine, I am persuaded that you, who are a layman, will also join in believing them."

After the Primate said these things, I looked at him and the canons original: "canonicos" — members of a cathedral chapter or specific clergy with him, and noticed that they all favored this with full assent. Therefore, I began to respond and said: "I have weighed the pronouncements of your faith, and from them I have gathered that you have captured and cherish an entirely natural and sensual—even material—idea regarding the Triune God, from which the idea of three Gods inevitably flows. Is it not thinking sensually about God the Father to imagine Him sitting upon a Throne with a Scepter in hand? And about the Son, that He sits on His Throne with a Crown upon His head? And the Holy Spirit, that He sits on His with a Dove in hand, and that according to what He has overheard, He runs across the world?

Because such an idea results from this, I cannot give faith to your words; for from my infancy I have been unable to admit any other idea into my mind than that of ONE GOD, and since I have admitted and retained only this, everything you have said falls away for me. I then saw that by the Throne upon which Jehovah is said to sit according to Scripture, Kingdom is understood; by the Scepter and Crown, Rule and Dominion; by 'sitting at the right hand,' the Omnipotence of God through His Human; and by those things related concerning the Holy Spirit, the Operations of Divine Omnipresence. Take up, sir, if you please, the idea of ONE GOD, and revolve it properly in your Reasoning, and eventually you will clearly perceive that it is so.

Indeed, you even say that God is one, because you make the Essence one and also the individual of those three Persons; and yet you do not permit anyone to say that this one God is one Person, but that there are still three. You do this lest the idea of three gods, such as yours is, should perish. You also assign to each a property separate from the others; do you not thus divide your Divine Essence? When this is the case, how can you speak and simultaneously think that there is One God? I would forgive you if you said there is one 'Divine' In this context, referring to a singular divine nature or substance rather than a person.. How can anyone, while hearing that the Father is God, the Son is God, and the Holy Spirit is God, and that each Person is individually God, think that there is one God? Is it not a contradiction to which faith can never be joined?

That He cannot be called one God, but only a 'similar Divine,' can be illustrated by this: regarding several men who together form one Senate, Council, or Assembly, it cannot be said that they are 'one man'; but when there is one opinion among all and each of them, it can be said they are of one mind. Nor can it be said of three diamonds of the same substance that they are 'one Diamond,' but that they are one as to substance, and also each diamond differs from the others in price according to its own weight; but this is not so if it were one, and not three.

But I perceive that you call three Divine Persons—each of whom by Himself or individually is God—one God, and have enjoined everyone in the Church so to speak, for this reason: because enlightened and sound Reason throughout the whole world acknowledges that there is One God, and therefore you would be covered in shame if you did not also speak similarly. But yet, while you pronounce 'one God,' even though you think 'three,' that shame does not pull those two words into the mouth, but you spe—