The Maternal and Paternal Human (Continued)

That the Lord put off the human from the mother, and put on the Human from the Divine in Himself which is called the Father, is manifest also from this, that whenever He spake to the mother with his own mouth, He did not call her mother, but “woman.”

We read only three times times in the Evangelists that He spake with his own mouth to the mother and of her; and then did not acknowledge her as mother. We read in John, twice, that He called her “woman:” (John 2:3-4; 19:26-27.) Once that he did not acknowledge her; in Luke: (Luke 8:20-21; Matthew 12:46-49; Mark 3:31-35.)

In other places Mary is called his mother, but not his own mouth. This is also confirmed by his not acknowledging Himself to be the son of David; for we red in the Evangelists: “Jesus asked the Pharisees, saying, What think ye of Christ? Whose son is He? They say to Him, David’s. He said to them, How, then, doth David in spirit call Him his Lord, saying, The Lord said to my Lord, Sit thou at my right hand, till I make thy enemies thy footstool. If, then, David calleth Him Lord, how is He his son? And no one was also to answer Him a word” (Matthew 22:41-46; Mark 12:35-37; Luke 20:41-44; Psalm 110:1).

From these passages it is evident that the Lord, as to the glorified Human, was not the son of Mary nor of David. What his glorified Human was, He showed to Peter, James, and John, when He was transfigured before them, in that “His face shone as the sun, and his garments were as the light; . . . and then a voice out of the cloud said, This is my beloved Son in whom I am well pleased; hear ye Him” (Matthew 17:1-8; Mark 9:2-8; Luke 9:28-36). The Lord was also seen by John, “As the Sun shining in his strength” (Revelation 1:16).

from The Human Made Divine, Pages 141-142


The Maternal and Paternal Human (Continued)

Now because the Lord had from the beginning a human from the mother, and put this off successively, therefore while He was in the world He had two states, which are called the state of humiliation, and the state of glorification or of union with the Divine which is called the Father,–the state of humiliation so far as and when He was in the human from the mother, and the glorification so far as and when He was in the Human from the Father.

In the state of humiliation He prayed to the Father, as to one other than Himself; but in the state of glorification He spake with the Father as with Himself. In the later state, He said that the Father was in Him, and He in the Father, and that the Father and He were one; but in the state of humiliation He underwent temptations, and suffered the cross, and prayed that the Father would not forsake Him; for the Divine could not be tempted, and still less suffer the cross.

From these things it is now manifest, that by temptations, and continual victories in them and by the passion of the cross which was the last of the temptations, He fully conquered the hells, and fully glorified the Human, as was shown before.

from The Human Made Divine, Pages 140-141

Non-Christians, or People Outside the Church, in Heaven

The general opinion is that people who have been born out side the church, the people called “the nations” or “non-Christians,” cannot be saved because they do not have the Word and therefore do not know the Lord; and with out the Lord there is no salvation. They could know, however, that these people too are saved simply from the fact that the Lord’s mercy is universal, that is, it is extended to all individuals.

Non-Christians are born just as human as people within the church, who are in fact few by comparison. It is not their fault that they do not know the Lord. So anyone who thinks from any enlightened reason at all can see that no one is born for hell.

The Lord is actually love itself, and his love is an intent to save every one. So he provides that everyone shall have some religion, an acknowledgment of the Divine Being Heaven through that religion, and an inner life. That is, living according to one’s religious principles is an inner life, for then we focus on the Divine; and to the extent that we do focus on the Divine, we do not focus on the world but move away from the world and therefore from a worldly life, which is an outward life.

People can realize that non-Christians as well as Christians are saved if they know what constitutes heaven in us. The heaven within us is our acknowledgment of the Divine and our being led by the Divine. The beginning and foundation of every religion is its acknowledgment of the Divine Being; a religion that does not acknowledge the Divine Being is not a religion at all. The precepts of every religion focus on worship, that is, on how the Divine is to be honored so that we will be acceptable in its sight; and when this fully occupies the mind (or, to the extent that we intend this or love this) we are being led by the Lord.

The heaven in one individual is not the same as the heaven in another. It differs in each according to the affection for what is good and true. If people are absorbed in an affection for what is good for the sake of the Divine, they love divine truth because the good and the true love each other and want to be united. Consequently, non-Christian people who have not had access to genuine truths in the world still accept them in the other life because of their love.

From Afterlife, Pages 131-132

The Maternal and Paternal Human

The Lord successively put off the human taken from the mother, and put on the Human from the Divine in Himself, which is the Divine Human and the Son of God–That the Lord had a Divine and a human,–the Divine from Jehovah the Father, and a human from the virgin Mary,–is known. Thence it is that He was God and Man; and thus He had a Divine essence and a human nature,–the Divine nature from the Father and the human nature from the mother; and thence He was equal to the Father as to the Divine, and less than the Father as to the human: also (as the doctrine of faith which is called the Athanasian Creed teaches), that He did not transmute this human nature from the mother into the Divine essence, nor commix it with it; for the human nature cannot be transmuted into the Divine essence, nor can it be commixed with it.

And yet from the same creed is our doctrine, that the Divine took on the Human, that is, united itself to it, as the soul unites itself to its body, until they were not two, but one Person. From this it follows, that He put off the human from the mother, which in itself was like the human of another man and thus material, and put on the Human from the Father, which in itself was like his Divine, and thus substantial; from which the Human also was made Divine. Thence it is that the Lord in the Word of the Prophets, even as to the Human is called “Jehovah” and “God;” and in the Word of Evangelists “the Lord,” “God,’ “The Messiah” or Christ, and “the Son of God,” in whom men are to believe, and by whom they are to be save.

from The Human Made Divine, Pages 139-140

The Culmination in the Cross (Continued)

From these Passages it may be seen that the Divine of the Lord (which is called “the Father,” and here “Jehovah” and “God”), and the Divine Human which is called “the Son,” and here “Redeemer and Saviour,” also “Former” (that is, Reformer and Regenerator), are not two, but one: and not only is it said, “Jehovah God and the Holy One of Israel, the Redeemer and Saviour,” but it is also said, “Jehovah the Redeemer and Saviour;” yea, it is said also, “I am Jehovah, and besides me there is no Saviour.” From which it is clearly manifest that the Divine and the Human in the Lord are one Person, and that the Human is also Divine; for the Redeemer and Saviour of the world is no other than the Lord as to the Divine Human, which is called “the Son:” for redemption and salvation constitute the proper attribute of his Human, which is called merit and justice; for his Human endureth temptations and the passion of the cross, and thus by the Human He redeemed and saved.

Now because, after the union of the Human with the Divine in Himself, which was like that of the soul and the body in man, there were no longer two, but one person, according to the doctrine of the Christian world: therefore the Lord as to both, is “Jehovah” and “God:” wherefore it is sometimes said, “Jehovah” and “the Holy One of Israel, the Redeemer and Saviour” and sometimes “ehovah the Redeemer and Saviour” as may be seen from the passges quoted. It is there said,

“The Saviour Christ” (Luke 2:10, 11; John 4:42)

“God, and the God of Israel, the Saviour and Redeemer” (Luke 1:47; Isaiah 45:15; 54:5; Psalm 128:35)

“Jehovah and the Holy One of Israel, the Saviour and Redeemer” (Isaiah 41:14; 43:3, 11, 14, 15; 48:17; 44:7; 54:5)

“Jehovah, the Saviour, Redeemer and Reformer” (Isaiah 44:6; 47:4; 49:26; 54:8; 63:16; Jeremiah 1:34; Psalm 19:14; 130:7, 8; 2 Samuel 22:2, 3)

“Jehovah God, the Redeemer and Saviour, and besides me there is no other” (Isaiah 43:11; 44:6; 45:14, 15, 21, 22; Hosea 13:4)

from The Human Made Divine, Pages 137-139

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

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