Its Culmination in the Cross

That the Full union of the Divine and the Human was effected in Him by the Passion of the Cross, which was the last of the temptations, was shown in its chapter above. . .Now since the Lord, by the passion of the cross, fully glorified his Human, that is, united it to his Divines, and thus made his Human also Divine, it follows that He is Jehovah and God as to both. Wherefore, in many places in the Word, He is called “Jehovah,” “God,” and the “Holy One of Israel,” the “Redeemer,” “Saviour,” and “former;” as in the following:

“Mary said, My Soul doth magnify the Lord, and my spirit hath rejected in God my Saviour” (Luke 1:46-47).

“The angel said to the shepherds, Behold, I bring you tidings of great joy, which shall be unto all people–that there is born to–day, in the city of David, a Saviour, who is Christ the Lord” (Luke 2:10-11).

“They said, This is truly the Christ, the Saviour of the world” (John 4:42)

“I help thee, saith Jehovah, and thy Redeemer, the Holy One of Israel” (Isaiah 41:14).

“Thus saith Jehovah, thy Creator, O Jacob, and thy Former, O Israel; for I have redeemed thee: . . . I am Jehovah, thy God; the Holy One of Israel, thy Saviour” (Isaiah 43:1, 3).

“Thus saith Jehovah, your redeemer, the Holy One of Israel: . . . I am Jehovah, your Holy One; the Creator of Israel, your King” (Isaiah 43:14-15).

“Thus saith Jehovah, the Holy One of Israel, and his Former [the Saviour]” (Isaiah 45: 11, 15).

“Thus saith Jehovah thy Redeemer, the Holy One of Israel” (Isaiah 48:17).

“That all flesh may know that I Jehovah am thy Saviour and thy Redeemer, thy Mighty One of Jacob” (Isaiah 49:26).

“Thus saith Jehovah, the King of Israel, and his redeemer, Jehovah of Hosts;. . .besides me there is no God” (Isaiah 44:6; 59:20; 60:16; 45:14-15, 21-22; 43:11; 45:21; 49:5, 7; 44:24; 54:8; 45: 21; 47:4; 54:5, 8; Psalm 19:14; 78:35; 130:7-8; 2 Samuel 22:2-3; Hosea 13:4).

from The Human Made Divine, page 136-137

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Through Temptations and Conflicts

The Lord made his Human Divine by Temptations admitted into Himself, and by continual victories then. Temptations are nothing else than combats against evils and falsities; and since evils and falsities are from hell, they are also combats against hell. With men also who are undergoing spiritual temptations, there are evil spirits from hell who induce them. The man does not know that evil spirits induce temptations; yet it has been given me to know, from much experiences, that they do. From this it is that a man, when from the Lord he conquers in temptations, is drawn out of hell and raised up into heaven. Hence it is that by temptations or combats against evils, a man becomes spiritual, thus an angel.

But the Lord fought from his own power against all the hells, and utterly subdued and subjugated them; and by his having at the same time glorified his human, He keeps them subdued and subjugated forever. For, before the Lord’s Coming the hells had grown to such a height that they began to infest the angels of heaven themselves; and in the like manner every man coming into the world and going out of the world. The reason that the hells had grown to such a height, was that the Church was utterly devastated; and men in the world, from idolatries, were in nothing but falsities and evils; and the hells are from men. Hence it was that no man could have been saved unless the Lord had come into the world.

These combats of the Lord are much treated of in the Psalms of David and in the Prophets, though little in the Evangelists. These combats are what are meant by the temptations which the Lord endured, the last of which was the passion of the cross. It is from them that He is called the “Saviour and Redeemer.” This is so far known in the Church that they say that the Lord conquered death, or the devil, that is Hell; and that He rose again with victory; as also that, without the Lord there is no salvation. That He also glorified his Human, and that He thereby became the Saviour, Redeemer, Reformer, and Regenerator forever will be seen in what follows. That the Lord became the Saviour by combats or temptations is manifest from the passages adduced above, and from Isaiah 63:4, 6, 8. And Psams 24:7-8.

from The Human Made Divine, Pages 135-136

Glorification of the Human (Continued)

5. That the Divine Human is to be approached, is evident from the following passages: — “That all should honor the Son even as they honor the Father” (John 5:23). — “If ye had known me, you would have known my Father also” (John 8:19). — “He that seeth me seeth Him that sent me” (John 12:45). — “If ye have known me, ye have known my Father also; and from henceforth ye know Him and have seen Him” (John 14:7; 13:20). The Reason is, that no onecan see Divine itself, which is called the Father, but the Divine Human; for the Lord says: — “No one hath ever seen God: the only-begotten Son who is in the bosom of the Father, He hath declared Him” (John 1:18; 6:46; 5:37).

6. Because the Lord made his Human Divine from the Divine in Himself, and because it is to be approached (and this is the Son of God), therefore the Lord, who is in the both the Father and the Son, is to be believed in. This is manifest from these passages: — “As many as received Him, to them gave He power to become children of God, to them that believe in his name” (John 1:12). — “That every one that believeth in Him may not perish, but have eternal life” ( 3:15). — “God so loved the world that He gave his only-begotten Son, that every one that believeth in Him . . . might have ever lasting life” (3:16). — “He that believeth in the Son is not judged; but he that believeth not is judged already, because he hath not believed in the name of the only-begotten Son of God” (3:18). — “He that believeth in the Son hath everlasting life; but he that believeth not the Son shall not see life, but the anger of God abideth on him” (3:36). — “The bread of God is He that cometh down from heaven, and giveth life to the world. . .He that cometh to Me shall never hunger, and he that believeth in Me shall never thirst” (John 6:33, 35; 6:40; 6:28-29; 6:47; 7:37-38; 8:24; 11:25; 12:46; 8:12; 12:36; 5:25; 15:4-5; 14:20; 17:23; 14:6).

In these passages, and in all others where “the Father” is named, the Divine which was in the Lord from conception is meant; which, according to the doctrine of faith in the Christian world, was as the soul in the body. The Human itself from this Divine is “the Son of God.” Now because this also was made Divine, lest man should approach the Father alone, and thereby in thought, faith and thence in worship, should separate the Father from the Lord in whom He is, therefore . . . the Lord also teaches that He is to be believed in, and that man is saved by faith directed to Him. With many in Christendom no idea can be conceived of the Human being made Divine in the Lord, chiefly for the reason that they think of manfrom his material and not fromhis spiritual body; when yet all the angels who are spiritual, are also men in full form; and everything Divine which proceeds from Jehovah God, from its firsts in heaven to its lst in the world, tends to the human form.

from The Human Made Divine, Pages 133-134

Glorification of the Human

That the Lord made his Human Divine from the Divine in Himself, may be evident from many passages in the Word, of which those will now be adduced which prove:

  1. That this was done successfully; which are these: —“Jesus grew and waxed strong in spirit, filled with wisdom: and the grace of God was upon Him” (Luke 2:40). — “Jesus increased in wisdom and stature, and in favour with God and men” (Luke 2:52)
  2. That the Divine operated by the Human, as the soul by the body.  This is evident from these: “The Son can do nothing of Himself but what He seeth the Father do” (John5:19). — “Of Myself I can do nothing, but as my Father hath taught me, I speak these things.  He that sent me is with me: He hath not left me alone” (John 8:28-29; 5:30; 12:49-50; 14:10; 16:32).
  3. That the Divine and the Human operated with unanimity, appears from these: — “What things soever the Father doeth, these also doeth the Son likewise” (John 5:19). — “As the Father raised up the dead and quickeneth them, even so the Son quickeneth whom He will” (John 5:21). —“As the Father hath life in Himself, so hath He given to the Son also to have life in Himself” (John 5:26; 17:7).
  4. That the Divine is united to the Human, and the Human to the Divine, is evident from these: — “If you have known me, ye have known my Father also, . . .and have seen Him.”  He said to Philip, desiring to see the Father, “Have I been so long with you, and hast thou not known Me, Philip?  He that hath seen Me hath seen the Father . . .Believest thou not that I am in the Father, and the Father in Me? . . .Believe Me, that I am in the Father , and the Father in Me” (John 14:6-11). –“If I do not the works of My Father, believe Me not: but if I do, believe the works; that ye may know and believe that the Father is in Me, and I in the Father” (John 10:37-38). —That they all may be one, as Thou, Father, art in Me, and I in Thee” (John 17:21; 14:20; 10:29-30; 16:15; 17:10; 17:2; Matthew 28:18).

From The Human Made Divine, Pages 131-132

Jehovah Assumed the Natural Human

That the Lord from eternity, or Jehovah, took on the Human, is evident from the passages in the Word where it is said that He”came forth from God,” “came down from Heave,” and that “was sent into the world;” as from these: I came forth from the Father, and have come into the world” (John 16:28).  “I came forth and am come from God: neither came I of myself, but He sent me” (John 8:42).

“The Father Loveth you, because . . . ye have believed that I came out from God” (John 16:27).  “No one hath ascended up to heaven but He that came down from heaven” (John 3:13). “The bread of God is He that cometh down from Heaven, and giveth life to the world” (6:33, 35, 41, 50, 51).  “He that cometh from above is above all: . . . He that cometh from heaven is above all” (John 3:31; 7:29).  By being “sent by the Father into the world” is meant to take on the Human.

From The Human Made Divine, Pages 130-131

The Lord from Eternity Is Jehovah

That the Lord from eternity is Jehovah, is known from the Word; for He said to the Jews: “Verily, verily, I say unto you, Before Abraham was, I am” (John 8:58); and elsewhere, “Now, O Father, glorify thou me. . . with the glory which I had with thee before the world was” (John 17:5). And here the Lord from eternity is meant, and not a Son from eternity; for the Son is his Human conceived of Jehovah the Father, and born of the virgin Mary in time, as was shown above:

That the Lord from eternity is Jehovah Himself, is evident from many passages in the Word, of which only these few will be adduced at present: “It shall be said in that day, This is our God; we have waited for Him, that He may save us; this is Jehovah, we have waited for Him; let us be glad, and rejoice in his salvation” (Isaiah 25:9); from which it is manifest that God Jehovah Himself was expected.

“The voice of one crying in the wilderness, Prepare ye a way for Jehovah, make straight in the desert a highway for our God. . . The glory of Jehovah shall be revealed, and all flesh shall see it together. . . Behold, the Lord Jehovah cometh in strength” (Isaiah 40:3, 5, 10; Matthew 3:3; Mark 1:3; Luke 3:4); here also the Lord who was to come is called “Jehovah.” “I Jehovah, . . . will give Thee for a covenant of the people, for a light of the nations. . . I am Jehovah, this is my name; and my glory will I not give to another” (Isaiah 42:6, 8).

The Lord is “a covenant to the people, and a light of the nations,” as to the Human. Because this is from Jehovah and was made one with Jehovah, it is said, “I am Jehovah, this is my name; and my glory will I not give to another,” that is, not to any other than Himself: “to give glory” is to glory or to unite to Himself. . .

From the passages which will be adduced below, it will be manifest that by “the Lord” and also by “Jehovah,” after his Human was glorified, is meant the Divine and the Human together as one; and that by “the Son” alone is meant the Divine Human.

from The Human Made Divine, Pages 129-130

The Spirits of Mars

The spirits of Mars are among those who are the best of all from the earths of this solar system, for they are mostly celestial men, not unlike those who were of the Most Ancient Church on this earth. When their quality is represented, they are represented with the face in heaven and the body in the world of spirits; and those of them who are angels, with the face toward the Lord and the body in heaven.

More than other spirits they acknowledge and adore our Lord; they say that He is the only God, and that He rules both heaven and the universe, and that all good is from Him; they said that it is the Lord who leads them, and that He also frequently appears to them in their earth. That the Lord rules both heaven and the universe is a truth known also to Christians in this earth from His words in Matthew: All power has been given unto Me in heaven and on earth (Matt. 28:18); but they do not so believe it as do those who are from the earth Mars.

from Arcana Coelestia, sections 7476-7477

The Human Made Divine

THE LORD MADE HIS HUMAN DIVINE FROM THE DIVINE IN HIMSELF; AND HE THUS BECAME ONE WITH THE FATHER.

It is according to the doctrine of the church received throughout the Christian world, “That our Lord Jesus Christ, the Son of God, is both God and Man; and although He is God and Man, still there are not two, but there is one Christ. He is one, because the Divine took to itself the Human; yea, He is altogether one, for He is one Person: since as soul and body make one man, so God and Man are one Christ.” (These are taken from the Athanasian Creed, which is accepted throughout the Christian world.) These are the essential things therein concerning the union of the Divine and the Human in the Lord. . .

From this it is clearly manifest that it is according to the faith of the Christian Church that the Divine and the Human in the Lord are not two, but one, as the soul and body are one man; and that the Divine in Him took on the Human. From this it follows that the Divine cannot be separated from the Human, nor the Human from the Divine; for to separate them would be like separating soul and body. That it is so, every one will acknowledge who reads what is cited above from two of the Evangelists (Luke 1:26-36, and Matthew 1:18-25), concerning the Lord’s birth; from which it is plain that Jesus was conceived of Jehovah God, and born of virgin Mary; so that the Divine was in Him, and it was his Soul. Now, as his Soul was the Divine itself of the Father, it follows that his Body or Human was also made Divine; for where the one is, the other must be also. Thus and not otherwise are the Father and the Son one; the Father in the Son, and the Son in the father.

Also all things of the Son are the Father’s, and all things of the Father are the Son’s as the Lord Himself teaches in his Word; but how the union was effected will be told in order:

from The Human Made Divine, pages 128-129

Motivation and Understanding (Continued)

Nothing is more worth knowing than how our motivation and understanding work together as one mind. They do this in the same way goodness and truth work together. There is the same kind of marriage between motivation and understanding as there is between goodness and truth. We can get a clear idea of what this marriage is like from what I said before about goodness and truth.

Specifically, goodness is the essential reality of a thing, and truth is its visible existence. In the same way, our motivation is our life’s essential reality, and our understanding (which comes from our motivation) is our life’s visible existence. The good impulses in our motivation give themselves form in our understanding and make themselves visible.

When we do good things and have true ideas, we have motivation and understanding. But when we do harmful things and have false ideas, we do not have motivation and understanding. Instead of motivation we have desire, and instead of understanding we have knowledge.

A truly human motivation is a storehouse of good impulses, and a truly human understanding is a storehouse of true ideas. So we cannot call bad impulses “motivation,” or false ideas “understanding”—they are just the opposite, and opposites destroy each other. Because of this, when we do harmful things and have false ideas, we are not rational, wise, or understanding. Also, the deeper parts of a harmful person’s mind are closed, and our motivation and understanding are mainly in these parts of our mind.

We may think harmful people also have motivation and understanding, since they say they intend things and understand things. But their motivation is only desire, and their understanding is only knowledge.

from The Heavenly City, Chapter 2

Motivation and Understanding

As human beings, we have two capabilities that make up our life: motivation and understanding. These capabilities are distinct from each other, but they are created so that they form a single entity. Taken together, they are called the mind. These capabilities are the human mind, and that is where all our life force is.

Just as everything in the universe that is in harmony with the divine plan relates to goodness and truth, everything in a human being relates to motivation and understanding. The goodness in us is our motivation, and the truth in us is our understanding. These two capabilities, or life forces, are the reservoir and ground for the goodness and truth in us. Motivation is the reservoir and ground for all our good qualities, and understanding is the reservoir and ground for all our true ideas. The goodness and truth in us are nowhere else. This means the love and faith in us are nowhere else either, since love and goodness relate to each other, and faith and truth relate to each other.

So everything in the universe relates to goodness and truth, and everything in religion relates to the good qualities that come from love and the true ideas that are part of faith. Also, our two capabilities of motivation and understanding are what make us human. That is why an explanation of motivation and understanding is also included in this religious philosophy. Otherwise we would not have a clear idea about them, and there would not be a solid basis for our thinking.

Motivation and understanding also make up our spirit, since our wisdom, our understanding, and our life as a whole are contained in them. Our body simply does what it is told to do.

from The Heavenly City, Chapter 2