Angelic Wisdom Concerning the Divine Love and the Divine Wisdom | Page 6

God.
20. From the created universe a like conclusion may be drawn when it
is regarded from uses and their correspondences. But before this can be
understood some preliminary illustrations must be given.
21. Because in God-Man there are infinite things which appear in
heaven, in angel, and in man, as in a mirror; and because God-Man is
not in space (as was shown above, n. 7-10), it can, to some extent, be
seen and comprehended how God can be Omnipresent, Omniscient,
and All-providing; and how, as Man, He could create all things, and as
Man can hold the things created by Himself in their order to eternity.
22. That in God-Man infinite things are one distinctly, can also be seen,
as in a mirror, from man. In man there are many and numberless things,

as said above; but still man feels them all as one. From sensation he
knows nothing of his brains, of his heart and lungs, of his liver, spleen,
and pancreas; or of the numberless things in his eyes, ears, tongue,
stomach, generative organs, and the remaining parts; and because from
sensation he has no knowledge of these things, he is to himself as a one.
The reason is that all these are in such a form that not one can be
lacking; for it is a form recipient of life from God-Man (as was shown
above, n. 4-6). From the order and connection of all things in such a
form there comes the feeling, and from that the idea, as if they were not
many and numberless, but were one. From this it may be concluded
that the many and numberless things which make in man a seeming one,
a Very Man who is God, are one distinctly, yea, most distinctly.
23. THERE IS ONE GOD-MAN, FROM WHOM ALL THINGS
COME.
All things of human wisdom unite, and as it were center in this, that
there is one God, the Creator of the universe: consequently a man who
has reason, from the general nature of his understanding, does not and
cannot think otherwise. Say to any man of sound reason that there are
two Creators of the universe, and you will be sensible of his
repugnance, and this, perhaps, from the mere sound of the phrase in his
ear; from which it appears that all things of human reason unite and
center in this, that God is one. There are two reasons for this. First, the
very capacity to think rationally, viewed in itself, is not man's, but is
God's in man; upon this capacity human reason in its general nature
depends, and this general nature of reason causes man to see as from
himself that God is one. Secondly, by means of that capacity man either
is in the light of heaven, or he derives the generals of his thought
therefrom; and it is a universal of the light of heaven that God is one. It
is otherwise when man by that capacity has perverted the lower parts of
his understanding; such a man indeed is endowed with that capacity,
but by the twist given to these lower parts, he turns it contrariwise, and
thereby his reason becomes unsound.
24. Every man, even if unconsciously, thinks of a body of men as of
one man; therefore he instantly perceives what is meant when it is said

that a king is the head, and the subjects are the body, also that this or
that person has such a place in the general body, that is, in the kingdom.
As it is with the body politic, so is it with the body spiritual. The body
spiritual is the church; its head is God-Man; and from this it is plain
how the church thus viewed as a man would appear if instead of one
God, the Creator and Sustainer of the universe, several were thought of.
The church thus viewed would appear as one body with several heads;
thus not as a man, but as a monster. If it be said that these heads have
one essence, and that thus together they make one head, the only
conception possible is either that of one head with several faces or of
several heads with one face; thus making the church, viewed as a whole,
appear deformed. But in truth, the one God is the head, and the church
is the body, which acts under the command of the head, and not from
itself; as is also the case in man; and from this it is that there can be
only one king in a kingdom, for several kings would rend it asunder,
but one is able to preserve its unity.
25. So would it be with the church scattered throughout the whole
globe, which is called a communion, because it