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J[atin~engl~JJ             Ebition                SAPIENTIA ANGELICA    De Divino Amore etde Divina              Sapientia...
KF /~ C" !,q      cJ () a                            ,~.,                            , . HAWARD                           ...
EDITORIS PRAEFATIUNCULA.     F.rrons typotheble, qui poterant nuDa temeritatis Dota emendari, in IlOItra editione silentio...
I   .
CONTENTA.*                           are IJrima.QUOD AKO& SIT VITA HOMINIS ~D. IJ.QUOD DEUS SOLUS ITA DOMINUS SIT IPSE AKO...
CONTENT~                               art .firet.LOVE IS TUB Lin OF MAN (n. I).GOD ALONE, CONSEQUENTLY THE LoRD, IS LoVE ...
iv                         CONTENTA.QUOD SOL MUNDI SPIRITUALIS APPAltEAT IN MEDIA ALTITUDINE, DISTANS    AD ANGELIS SICUT ...
IV                              CONTENTSTBB SUN OP THE SPIRITUAL WOB.LD APPBAU AT A MIDDLE ALTITUDE, FAll     OFF FB.OII T...
,;                                    CONTENTA.                                            v                 QUOD UTIUUSQU...
CONTENTS.                                           v THE DEGllEES OF HEIGHT AIlE IN FULNltSS AND IN POWER. IN THEIR OUT- ...
vi                                CONTENTA.                                 11Jars C&narta.QuOD DOMINUS AB AETBIlNO. QUI E...
CONTENTS.THE LoJU> FIlOM ETERNITY, WHO IS JEHOVAH, CllEATED THE tlNIVEaSB      AND ALL THINe.s THEIlEOF FllOM HIMSELF, AND...
viii                               CONTENTA.         (~.) QlltJtl"ltwae~    sill "etlilJlInIJ WelH,pluli,                 ...
CONTENTS.
SAPIENTIA ANGELICA DE         DIVINO AMORE.                QUOD    AM OR SIT VITA HOMINIS.         %. Homo Dovit quod amor...
ANGELIC WISDOM CONCERNING DIVINE LOVE.                  LOVE IS THE LIFE OF        MAN.     I. Man knows that there is suc...
,
DE DIVINO AMORE, PARS I.-N.          7.           3     5. Sed ut hoc in intelleCtum cadat, omnino sciendum est, quod Domi...
CONCER.NING DIVINE LOVE.-N.         3-7.             3    .Ie But that this may reach the understanding, it must needsbe k...
4                 SAPIENTIA ANGELICAest spatium; formata enim est ex talibus quae in mundosunt, in quorum omnibus et singu...
4                     ANGELIC WISDOMas seen by the eye, there is space. In the world, everythinggreat and small is of spac...
DE DIVINO AMORE, PARS I.-N. II.                    5 perceptione quod Divinum non sit in spatio, non aliquidintel1igi pote...
•            CONCERNING DIVINE LOVE.-N. 8-11.                    5of which subje8s this volume treats; and hence little, i...
6                     SAPIENTIA ANGELICAqui, a sapientibus usque ad simplices, non aliter de Deoquam ut de Homine, cogitav...
6                       ANGELIC WISDOMat length they began to worship a plurality of gods, as atAthens and Rome, they wors...
DE DIVINO AMORE, PARS I.-N. 16.                7vitae post mortem sit homini secun~um ideam Dei apudse affirmatam, patet m...
CONCERNING DIVINE LOVE.-N. 12-1 5.                                    7death is according to the idea of God in which he b...
8                  SAPIENTIA ANGELICAQUOD IN DEO        HOMINE INFINITA DISTINCTE UNUM                         SINT.    °I...
,8                       ANGELIC WISDOMthis each is the others mutually and interchangeably, and eachis wholly in all thin...
DE DIVINO AMORE, PARS I.-N. 22.                 9videatur in opere De Caelo et Inferno (n. 51-87). In taliforma est caelum...
CONCERNING DIVINE LOVE.-N. 16-22.                      9  larger or smaller. From this, too, an angel is a man, for an  an...
10                 SAPIENTIA ANGELICA      QUOD SIT UNUS DEUS HOMO A QUO OMNIA•    • 3. Omnia rationis humanaese conjungan...
10                     ANGELIC WISDOM: THERE IS ONE GOD-MAN, FROM: WHOM ALL THINGS ARE.      ~3. All things of human reaso...
DE DIVINO AMORE, PARS I.-N.       27.         11in uno regno sit; plures enim distraher.ent, at unus potestcontinere.    ~...
CONCERNING DIVINE LOVE.-N.         23-27.          IIcan be only one king in a kingdom, for several icings wouldrend it as...
12                 SAPIENTIA ANGELICAQUOD IPSA DIVlN A ESSENTIA SIT AMOR ET SAPIENTIA•    • 8. Si colligis omnia, quaecunq...
12                      ANGELIC WISDOM:&om the other, the one which is from the other is not God inHimself j nevertheless,...
DE DIVINO APtIORE, PARS I.-N.       3+           13  multa experientia mihi innotuit, quam alibi videbis in  copia.      3...
CONCERNING DIVINE LOVE.-N.        28-34·          13That in man there is a possibility of loving [and being wise], even wh...
SAPIENTIA ANGELICA  sumpta vocatur Am~r Divinum Esse, et Sapientia Divinum  Existere. Talis est idea angelica de Divino Am...
ANGELIC WISDOM    but taken distinCtly love is called Divine Esse, and wisdom    Divine Eristere. Such is the angelic idea...
DE DIVINO AMORE, PARS I.-N.40 .                               ISapud Esat.am,  Sedebit "super throno Davidil, et super reg...
CONCERNINIJ DIVINE LOVE.-N.               35-40.             15in Isaiall,   "He sha118itupon the throne of David, and upo...
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Em swedenborg-sapientia-angelica-de-divino-amore-et-de-divina-sapientia-latin-english-edition-new-york-1890
Em swedenborg-sapientia-angelica-de-divino-amore-et-de-divina-sapientia-latin-english-edition-new-york-1890
Em swedenborg-sapientia-angelica-de-divino-amore-et-de-divina-sapientia-latin-english-edition-new-york-1890
Em swedenborg-sapientia-angelica-de-divino-amore-et-de-divina-sapientia-latin-english-edition-new-york-1890
Em swedenborg-sapientia-angelica-de-divino-amore-et-de-divina-sapientia-latin-english-edition-new-york-1890
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Em swedenborg-sapientia-angelica-de-divino-amore-et-de-divina-sapientia-latin-english-edition-new-york-1890

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Latin-English edition... Learn latin while you discover Em. Swedenborg. If you download the pdf file, the latin and english pages will display side to side. /
[source : archive.org, and google.com (2007). A few pages have been overlapsed in the scanning process by google. I have filled their missing place with a blank page so as not to disrupt the pagination. OCR pdf file ]

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Em swedenborg-sapientia-angelica-de-divino-amore-et-de-divina-sapientia-latin-english-edition-new-york-1890

  1. 1. J[atin~engl~JJ Ebition SAPIENTIA ANGELICA De Divino Amore etde Divina Sapientia ANGELIC WISDOM CONCERNING THE DIVINE I~VE AND THE DIVINE WISDOM EMANUEL SWEDENBORG = ..... UTIlI BDITBD PROM THR AUTHORS ORIGINAL Immoll PUBUSBBD AT AllSTBltDAM 1763 NEW YORK AMERICAN SWEDENBORG PRINTING AND PUBLISHING SOCIETY 20 COOPER UNION Mncccxc
  2. 2. KF /~ C" !,q cJ () a ,~., , . HAWARD UNlVERSI1Y LIBRARY Tile translatUm in tAis edition of Divine Love and Wisdom Iuu ken carefully read tnrouglwut 6y tile Societys Committee on Eng/isn Translahtms, and has been made to accord witll, tile sug- gestions of tile Committee. b 1,S luJped ilzat it fIJilJ be found to be f,ee from any serious errors. J.C.A. *.* "
  3. 3. EDITORIS PRAEFATIUNCULA. F.rrons typotheble, qui poterant nuDa temeritatis Dota emendari, in IlOItra editione silentio correximus: ubi gravius quid latebat, rem diligenter significavi- mus. Modum scribendi, ad verba nonnulla, usui horum temporom optimo accom- modaYimus. Granda litteras, oculis et cODSuetudiDi Dostrae aetatis obsequentes. parcius usurpavimus. Verborum quidem interpunCtiones ad certam nonnam redi. gere conati, non mutarimus ubi periculum ne sententiae mutarentur. Commuta,. tiODes, qua enumeralimus, fadae sunt ut auxilio mnt studi060. In editione principe, capita singularum sedionum, ut principia artieulorum quae iisdem pertinent, sistuntur i in nostra, distinda. SAMUEL H. WORCESTllR.563:~
  4. 4. I .
  5. 5. CONTENTA.* are IJrima.QUOD AKO& SIT VITA HOMINIS ~D. IJ.QUOD DEUS SOLUS ITA DOMINUS SIT IPSE AKOR, QUIA EST IPSA VITA i BT QUOD ANGELI ET HOMINES SINT ItECIPIENTES VITAE (11. 4).QUO~ DIVINUM NON SIT IN SPATIO (D. 7).QUOD DEUS SIT IPSE HOMO (n. II).QUOD EssE ET EXISTERE IN DEO HOMINE DISTINCTE UNUM SINT (De 14).QUOD IN DEO HOMINE INFINITA DISTINC1"E UNUM SINT (D. 17).QUOD SIT UNUS DEUS HOMO A QUO OMNIA (n. 23).QUOD IPSA DIVINA EssENTIA SIT AMOR ET SAPIENTIA (n. 28).QUOD DIVINUS AMOR. SIT DIVINAE SApIENTIAE, E"t QUOD DIVINA SAPlBX- TIA SIT DIVINI AMOIUS (D. 34).QUOD DIVINUS AMOK. ET DIVINA SAPIENTIA SIT SUBSTANTIA ET QUOD SIT FORMA (n. 40).QUOD DIVINUS AMOR ET DIVINA SAPIENnA SINT SUBSTANTIA BT FOllMA IN SEt ITA IPSUM ET UNICUM (n.44).QUOD DIVINUS AMOK. ET DIVINA SAPIENTIA NON POSSIT ALITER. QUAM ESSE ET EXISTEllE IN ALliS A SE CllEATlS (n. 47).QUOD OMNIA IN UNIVERSO A DIVINO AMORE ET DIVINA SAPIENTIA DEI HOMINIS CRRATA SINT (n. 52).QUOD OMNIA IN UNIVERSO CREATO SINT DIVINI AMOR.IS ET DIVINAE SA- PIENTIAE DEI HOMINIS RECIPIENTIA (n.55).QUOD OMNIA QUAE CB.EATA SUNT IN QUADAM IMAGINE UFEUNT HOMI- NEM: (n. 61).QUOD USUS OMNIUM QUAE CB.EATA SUNT, ASCENDANT PER. GB.ADUS AB ULTI- MIS AD HOMINEM. ET PER. HOMINEM: AD DEUM CllBATOR.EM. A QUO (n.65).QUOD DIVINUM IMPLEAT OMNIA SPAfIA UNIVERSI ABSQUE SPAno (D. fig).QUOD DIVINU),! SIT IN OMNI TEMPORE ABSQUE TEMPORE (n. 73).QUOD DIVINUM IN MAXIMU ET MINIMIS SIT IDEM (n. 77). lJare gecuubG.QUOD DIVINUS AMOIl ET DIVINA SAPIENTIA APPAllEANT IN KUNDO SPI- RITUALI UT SOL (n. 83).QUOD EX SOLE, QUI EX DIVINO AIIOR.~ ET DIVINA SAPIENTIA EXISTIT, PllOCEDAT CALOR. ET LUX (n. 89). •QUOD SOL ILLE NON SIT DEUS, SED QUOD SIT PROCEDENS EX DIVINO AMORE ET DIVINA SAPIENTIA DEI HO..INIS: SlKILlTEIt CALOIl. ET LUX EX ILLO SOLE (D. 93).QUOD SPlllITUALIS .cALOR ET LUX. A PROCEDENDO A DoMINO UT SOLE, UNUM FACIA NT. SICUT IPSIUS DIVINUS AMOIl. ItT DIVlNA SA,PIENTIA UNUM PACIUNT (n. 99)• • Ab editore coneaa.
  6. 6. CONTENT~ art .firet.LOVE IS TUB Lin OF MAN (n. I).GOD ALONE, CONSEQUENTLY THE LoRD, IS LoVE ITSELF; BBCAUSE HE IS Lin ITSELF, AND ANGELS AND KEN AR.E R.ECIPIENTS OF LIFE (n. 4).THE DIVINE IS NOT IN SPACE (n. 7).GoD IS VERY MAN (n. II).IN GoD-MAN ESSB AND EXISTBRB AU ONE DISTINCTLY (n. 14).IN GoO-MAN INFINITE THINGS AR.E ONE DISTINCTLY (n.17).THEIlE IS on GoD-MAN, FROM WHOM ALL THINGS AJlE (n.23).THE DIVINE EssENCE ITSELF IS LoVE AND WISDOM: (n. 28).DIVINE LoVE IS OF DIVINE WISDOM, AND DIVINE WISDOM IS OF DIVINE LoVE (n. 34).DIVINE LoVE AND DIVINE WISDOM AilE SUBSTANCE AND AilE FORM (n. 40).DIVINE LoVE AND DIVINE WISDOM AilE SUBSTANCE AND FORK IN ITSELF, THUS THE VERY AND THE ONLY (n. +4)DIVINE LoVE AND DIVINE WISDOM MUST NECESSARILY BE AND HAVE EX- ISTENCE IN OTHERS CREATED BY ITSELF (n. 47).ALL THINGS IN THE UNIVERSE ARE CIlUTIONS FROM THE DIVINE LoVE AND THE DIVINE.WISDOM OF GOD-MAN (n. 52).ALL THINGS IN THE CRUTED UNIVERSE AilE RECIPIENTS OF THE DIVINE LoVE AND THE DIVINE WISDOM OF GoD-MAN (n. 55).ALL CREATED THINGS HAVE RELATION IN AN IMAGE TO MAN (n. 61).THE USES OF ALL CaRATED THINGS ASCEND BY DEGREES FROM OUTMOST THINGS TO MAN, AND THROUGH MAN TO GOD THE CIlEATOR, FROM ~HOM THEY ARE (n. 65).THE DIVINE, APA1T FROM SPACE, FILLS ALL SPACES OF THE UNIVEJLSE (n. 69).THE DIVINE IS IN ALL TIME, APART FROM TIME (n.73).THE DIVINE IN THINGS GREATEST AND LEAST IS THE SAMK (n. 71). lJart 6econb.DIVINE LoVE AND DIVINE WISDOM APPEAlt. IN THE SPIRITVAI. WORLD AS A SUN (n. 83).OUT OF THB SUN THAT HAS EXISTENCE FROM DIVINE LoVE AND DIVINE WISDOM. HEAT AND LIGHT GO FOllTH (n. 89).THB SUN OF THE SPIlllTUAL WORLD IS NOT GoD. IT IS A PROCEEDING FROM THE DIVINE LoVE AND DIVINE WISDOM OF GOD-MAN; SO ALSO AIlE THE BEAT AND LIGHT FR.OM THAT SUN (n. 93).SPIB.IroAL HEAT AND LIGHT, BY THEIR PROCEEDING FROM THE LoIlD AS A SUN, MAKE ONE. JUST AS HIS DIVINE LoVE AND DIVINE WISDOM IlAXE ON~ (n. 99).
  7. 7. iv CONTENTA.QUOD SOL MUNDI SPIRITUALIS APPAltEAT IN MEDIA ALTITUDINE, DISTANS AD ANGELIS SICUT SOL MUNDI NATUR.ALIS AD HOMINIBUS (n. 103).QUOD DISTANTIA INTER SOLEM ET I!fiER ANGELOS IN MUNDO SPIIUTUALI SIT APPAR.ENTIA SECUNDUM: RECEPTIONEM DIVlNI AMORIS KT DI- V1NAE SAPIENTIAK AD ILLIS (n. loS).QUOD ANGELI SINT IN DoMINO, ET DOMINUS IN ILLIS: ET QUIA ANGELI SUNT RECIPIENTES, QUOD SOLUS DOMINUS SIT CARLUM (n.113).QUOD IN MUNDO SPIRIn1ALI OklENS SIT UBI DOMINUS UT SOL APPARET, ET QUOD RELIQUAE PLAGAK INDR SINT (n. 119).QUAE PLAGAE IN MUNDO SPIRITUALI NON SINT A DOMINO UT SOLE, SED QUOD SINT AD ANGELIS SECUNDUM RECEPTIONEM (n. Iq).QUOD ANGELI FACIEM SUAM JUGITEB. VERTANT AD DOIlINUK UT SOLEK, ET SIC HADE ANT MERIDIEM AD DEXTRUM, SEPTENTRIONEM AD SINIS- TRUM, ET OCCIDENTEM A TER.GO (n. 129).QUOD OMNIA INTEIUORA TAM MENTIS QUAM CORPORIS ANGELORUM AD Do- MINUK UT SOLEM VERSA SINT (n.135).QUOD UNUSQUISQUE SPIRITUS, QUALISCUNQUE SIT, AD AMOIlEM SUUM REG- NANTEM SIMILITER SB VERTAT (n. 140).QUOD DIVINUS AMOIt ET" DIVINA SAlIENTIA, QUAE PR.OCBDUNT A Do- MINO UT SOLE, ET FACIUNT CALOREM ET LUCEM IN CAELO, srr DIVINUM PR,OCEDENS, QUOD EST SPIRITUS SANCTUS (n.146). .QUOD DOMINUS UNIVERSUM ET OMNIA EJUS MEDIO SOLE, QUI EST PRIMUK PROCEDENS DIVINI AMOR.IS ET DIVINAE SAPIENTIAE, CIl.EAVERIT (n. lSI).QUOD SOL MUNDI NATURALIS SIT PUIlUS IGNIS, RT tNDR MORrous; ET QUOD NATUR,A, QUIA EX ILLO SOLE DUCIT ORIGINEK, SIT KORnJA (n. 157).QUOD ABSQUE BINO SOLE, UNO VIVO ET ALTERO MORTUO, NON DETUR CllEATIO (n. 163).QUOD FINIS CREtTIONIS EXISTAT IN ULTIKIS, QUI EST, UT OMNIA UDEANT AD CIlBATOllBli. AC lIT SIT CONJUNCTIO (n.I67).QuOD IN MUNDO SPIR.ITUALI SINT ATMOSPHAERAE, AQUAE ET TER.RAE, QUEM- ADMODUM IN MUNDO NATURALI; SED QUOD ILLAE SINT SPlltI111ALES, HAE AUTltM NATIYR.ALES (n. 173).QUOD GRADUS AMORIS ET SAPIENTIAE SINT, ET INDE GRADUS CALOlUS ET LUCIS, TUM GRADUS ATMOSPHAERARUM (n. 179).QUOD GRADUS DUPLICIS GENER.IS SINT, GRA.DUS ALTITUDINIS ET GRADUS LATJTUDIWIS (no 184).QUOD GRADUS ALTITUDINIS SINT HOMOGENEI, AC ONUS AB ALTEIlO IN SERlE, SICUT SUN°r FINIS, CA.USA ET EFFECTUS (n. 189).QUOD GJlADUS PItIMUS SIT OMNE IN OMNIBUS GRADUUM SEQUENTIUK (no 195).QUOD OHNES PERFECTIONES CRESCANT ET ASCENDANT CUM GllADIDUS ET SECUNDUM ILLOS (n. 199).QUOD IN ORDINE SUCCESSIVO PRIMUS GRADUS FACIAT SUPREMUM, AC TERTIUS INFIMUM; AT QUOD IN ORDINE SIMULTANEO PRIMUS GRADUS FACIAT INTIMUK, AC TEJlTWS EXTIMUM (n. ~S).QUOD GRADUS ULTIMUS SIT COMPLEXUS, CONTINENS ET BASIS GJlADUUK PR.J- ORUM: (n. 209).QUOD GllADUS ALTITUDINIS IN SUO ULTIMO SINT IN PLENO ET IN POTENTIA (n. SlI7).
  8. 8. IV CONTENTSTBB SUN OP THE SPIRITUAL WOB.LD APPBAU AT A MIDDLE ALTITUDE, FAll OFF FB.OII THE ANGELS, LIltE THB SUN OF THE NATUJlAL WOllLD 11l01i liEN (n. 103). TaB DISTANCE BETWEEN THE SUN AND THE ANGELS IN THE SPIllITUAL WOIlLD IS AN APPEARANCE ACCORDING TO JlECEPTION BY THEK OF DIVINE LoVE AND DIVINB WISDOM (De loS).ANGELS ARE IN THE LoRD, AND THE LollD IN THEM: ; AND BECAUSE ANGELS AJlE llECIPIENTS, THE LoRD ALONE IS HEAYEN (n. 113).IN THE SPIR.ITUAL WORLD THE EAST IS WHERE THE Low APPEARS AS A SUN, AND F&OM THAT THE OTHER QUAR.TERS AJt.E DETEItMINED (n.llg).THB QUAIlTEkS IN THE SPIRITUAL WOaLD AilE NOT FROM THE LoIlD AS A SUlI, BUT FR.OK THE ANGELS ACCORDING TO llBCEPTION (n. la.j.).ANGELS TURN THEIR PACES CONSTANTLY TO THE LoRD AS A SUN, AND THUS HAVE THE SOUTH TO THE RIGHT, THE NOIlTB TO THE LEFT, AND THE WEST BEHIND THEM (n. I~).ALL lNTEIUOB. THINGS OF THB ANGELS, BOTH OF MIND AND BODY, ARE TURNED TO THE Lo&D AS A SUN (n. 135).Ev1ut.Y SPIlUT, WHATEVEIl HIS QUALITY, TUlLNS IN LIK.B MANNltIl TO HIS IlULING LOVE (n. 140).DIVINB LoVE AND DIVINE WISDOM n.OCZlIDING nOli THE LoRD AS A SUN, AND PRODUCING HEAT AND LIGHT IN BEAVEN, ARE THE PRO- CEEDING DIVINE, WHICH IS THE HOLY SPIRIT (n. 146).TIm LoIU> CREATED THE UNIVEllSB AND ALL THINGS THEREOF BY MEANS OF THE SUN WHICH IS THE FlUT PB.OCKEDING OF DIVINE LoVE AND DIVINE WISDOM (n. lSI). .THB SUN OF THB NATURAL WOIlLD IS PURE FIRE, CONSEQUENTLY DEAD; NATUO .ALSO IS DEAD, BECAUSE IT DElUVES ITS ORIGIN FIlOM THAT SUN (n. IS7).WITHOUT A DOUBLE SUN, ONE LIVING AND THE OTHER DEAD. NO CREATION IS POSSIBLE (n. 163).THE END OF CREATION BAS EXISTENCE IN OUTMOSTS, WHICH END IS THAT ALL THINGS MAY RETURN TO THE CllEATOR AND THA.T THBB.E MAY BE CONJ1]NCTION (n. 167). Ian Qtbirb.Ix TIm SPIIlITUAL WOIlLD THBllE AilE ATIiOSPHEllES, WATERS, AND EAllTHS, JUST AS IN THE NATURAL WOllLD; ONLY THE FORKER AIlE SPIRIT- UAL, WHILE THE LATTER AilE NATURAL (n. 173).TBnE ARE DEGIlEES OP LOVE AND WISDOM, CONSEQUENTLY DEGREBS OF HEAT AND LIGHT, ALSO DEGR.EES OF ATMOSPHERES (n.179).DEGllEES AJt.E OF A TWO-FOLD KIND, DEGIlEES OF HEIGHT AND DEGllEES OF .. BREADTH (n. 184).DBGREES OF HEIGHT UK HOMOGENEOUS, AND ONE IS FROM THE OTHEIl IN SUCCESSION, LIKE END, CAUSE, AND EFFECT (n. 18g).THB PUlST DEGRBE IS THE ALL IN BVEB.Y THING OF THE SUBSEQUENT DBGUBS (n. 195).ALL PBllFECTIONS INCREASE AND ASCEND ALONG WITH DEGB.EES AND ACCOJt.DING TO THEM (n.I99).IN SUCCESSIVE ORDER THE FIRST DEGllEE MAKES THE HIGHEST, AND THE THIR.D THE LOWEST; BUT IN SIMULTANEOUS OlU>EB. THE FIBST DEGREE KAKES THB INNERMOST, AND THE THIB.D THE OUTE1UrIOST (n. ~S).THB OUTMOST DEGR.EE IS THE COMPLEX, ClNTAINANT AND BASE OF THE PIlIOR. DEGIlEBS (n. 209).
  9. 9. ,; CONTENTA. v QUOD UTIUUSQUE GENEJt.IS GllADUS SINT IN OMNIUM KAXDIIS BT MINIMIS QUAE CllEATA SUNT (n. ~2). • QUOD TRBS GIlADUS ALTITUDINIS INFINITI ET INCREATI SINT IN DOMINO, ET QUOD TRES GllADUS FINITI ET CRRATI SINT IN ROMINE (no 230). QUOD TilES ILLI GRADUS ALTITUDINIS IN QUOVIS ROMINE A NATIVITATE SIN" ET QUOD SUCCESSIVE POSSINT APERIR.I, ET QUOD SICUT APElUUNTUR. HOMO IN DOMINO SIT. ET DOMINUS IN ILLO (n.236). QUOD LUX SPIRITUALIS INFLUAT PER TRES GllADUS APUD HOMINEM. SED NON. CALOR SPIlUTUALIS, NISI QUANTUM HOMO FUGIT MALA UT PEe· CATA, ET SPECTAT AD DOMlNUM (n. 242). QUOD HOMO. SI NON APUD ILLUM SUPERIOR GR.ADUS, QUI EST SPIR.IroALIS, APBIUTUR. FIAT NATURALIS ET SENSUALIS (n. 248). (i.) QllitlluJ1IIO "atr.ralis, 4t pitl !tJ1IU) spiritualis (n. 251). (ii.) QIIa/is "aturaJis MtIUJ est, apN f14e", sliriJuaJis gradlU aJerlu esl (n. 252). (Iii.) {JIIa/is est jo",o "ahlralis ap.d tplnI& spiritua/is gradru "()fJ al"- tIu est, sId tUfIU 110" OCC/"SfU (n. 253). (Iv.) QfIa/iJ est IIahlra/is Ao",o, al"d tjlUf1l spirU.alis I"atbu Irornu OCC/IUIU est (n. 254). (v.) QIIa/4 discriwulI ,sl i.tn- llita. IIahIralis luJ",iIIir ,1 i"tw flitat lJutku (n. 2SS). QuOD GRADUS NATUllALIS MENTIS HUMANAE IN SE SPECTATUS SIT CONTI- NUUS, SED QUOD PER. CORRESPONDENTIAM CUM BINIS GRADIBUS SUPER.l- ORIBUS, DUM ELEVATUR, APPARJtAT SICUT SIT DISCRETUS (n. 256). QUOD HENS NATUR.ALIS, QUIA EST CONTEGENS ET CONTINENS GRADUUM SUPERIORUM MENTIS HUMANAE, SIT REAGENS: ET QUOD SI NON APERI- UNTUR. GRADUS SUPERIORES, AGAT CONTRA ILLOS; AT SI APERIUNTUR, AGAT CUM ILLIS (n. 260). QUOD OIlIGO MALI SIT EX ABUSU FACULTATUM, QUAE HOMINIS PR,OPJt.IAE SUNT, BT VOCANTUR RATIONALITAS ET LIBERTAS (n. 264). (i.) Quod ",alus Ao",o fUg.e ac 60n.s duahs ii/isfaCll/tatilfU ga"tkal (n. 266). (it) QfIod maJus jOlleo aI.tatur ii/is facu/tatiIJlU ad colJfirmantlu. ",ala et falsa, et !J01l1U IuJmo utahlr ii/is ad co"ji""au,., /Jolla ,t TIer-a (D. "7). (iii.) QIIod mala IIfalsa conjirmala al.d IuJmillem /Jermaneant, tIC jia"t a",oris It Vit4 ejIIs (n. ~8). (tv.) QIIod i//a, palfatla n.t amoris et1Ith Tlitu, inrnurmhlr prol; (n·269)· (v.) f}IIotl o",,,ia mala ,tillthfalsa, la. ingellwata pam njJWi"d.tlIl, in mnle "ahlrali residea,,1 (D. 270). QUOD KALA ET "ALBA IN OKNI OPPOSITO SINT CONTRA BONA ET VERA, QUIA MALA ET FALSA SUNT DIABOLICA ET INFERNALIA. AC BONA ET VERA SUNT DIVINA ET CAELESTIA (n. 211). (i.) QfIotl -.nu tlQtura/is, tJUIU ill malis It ilUU falsis nt, sitfo,.",a et i",aro i"fern; (n. 273). (U.) Quntl1lU1U n.alf4ra/is, guIU estforma Sell imago ill/Inti, tUsCI"dat per tres pat/us (n. 274). (tit) QIIod Ires padus Mmtis "ahlralis, pae nt !o"..a ,t i~o ;".- fwni, oppositi sint trilJus gradwus melitis spiritMalis, gUIU est forma It i",lIvfO clUl; (n. 27S). (Iv.) QIIod 1IU1U nahlrali..l gUM i"/ent".,." o",,,i OPJosito sit co.tra mWI1II spirihla/nn g#a4 cM/um (n. 276). QUOD OIlNIA, QUAE nUUM GRADUUM MENTIS NAnJllALIS SUNT, OPERIBUS, QUAE FIUNT PEa ACTUS CORPOR.IS, INCLUSA SINT (n. 277).I .....
  10. 10. CONTENTS. v THE DEGllEES OF HEIGHT AIlE IN FULNltSS AND IN POWER. IN THEIR OUT- MOST DEGR.EE (n. 2I7). fRERK ARE DEGR.EES OF BOTH KINDS IN THE GJlEATEST AND IN THE LEAST OF ALL CIl.EATED THINGS (D. 222). IN THE LoR.D THE THREE DEGREES OF HEIGHT ARE INFINITE AND UN- CREATE, BUT IN MAN THEY AR.E FINITE AND CREATED (n. 230). rRItSB THUE DEGR.EES OF HEIGHT ARE IN EVERY MAN FROM BIRTH, AND CAN BE OPENED SUCCESSIVELY; AND, AS THEY AU OPENED, MAN IS IN THE LoRD AND THE LoRD IN MAN (n. 236). SPIJlITUAL LIGHT FLOWS IN WITH MAN THROUGH THR.EE DEGREES, BUT NOT SPIJt.ITUAL HEAT, EXCEPT SO FAa. AS ONE SHUNS EVILS AS SINS AND LOOKS TO THE LoRD (n.242). UNLESS THE BIGHER J>EGllEE, WHICH IS THE SPIRITUAL, IS OPENED IN MAN, BE BECOMES NATURAL AND SENSUAL (n. ~8). (i.) Mat tlu tuIhIral-. it, ad.1ul1 tlu spirihlal-.a" (n. SlSI). (ti.) Tlu cluJra/lw of 1M 1UIhIral.aa;" UlM1JI tJu spiritual iUgre6 it tIjetIed (n. 252). (UI.) Tlu cAaractw of tlu IIahlral fllall ill tDMfIJ tlu sjirihlal tkgree u "Dt tJlnud tUUl yet IIot closed (n. 253). (tv.) Tlu cluzracter tif tlu 1IIJtrwa1 ",aII ; " wIumJ tlu .IJ1i~al tUI"e6 is UlAol17 clo.red (n. 254). (v.) Lastly, TIu "alwr6 of tlu dilwmee lJetuJem tlu life of a ",a flUrely IUltMral aIIIl tJu life of a lJeast (n. 255). THE NATURAL DEGllEE OF THE HUMAN MIND REGAR.DED IN ITSELF IS CON- TINUOUS, BUT BY COR.IlESPONDENCE WITH THE TWO HIGHER. DEGREES IT APPEARS WHEN IT IS ELEVATED AS IF IT WEllE DISCR.ETE (n.256). THB NATUJlAL KIND, SINCE IT IS THE COVE1ING AND CONTAINANT OF THE HIGHER DEGllEES OF THE HUMAN MIND, IS R.EACTIVE: AND IF THE BIGHn DEGREES AIlE NOT OPBNlED IT ACTS AGAINST THEM, BUT IF THEY AR.E OPENED IT ACTS WITH THEM: (n. sa6o). THE 01IGIN OF EVIL IS FROM THE ABUSE OF THE CAPACITIES PB.OPEJt, TO MAN, THAT ARE CALLED RATIONALITY AND FREEDOM: (n.264). (i.) A. lad """ Ipally UlitA a rood fllall enjoys tluS6 mo &ajacitUs (n.~). (ii.) A lJail 1IUUt fllinues tllue eaJacUies to ctmflrw erJU.r adfabUk.l,lnd a rood ma" wsu tlu8 to c01ljl""goods a"d trlltlu {no 267). (iii.) Evib and fabities ctmji1"llUd ill ",a" are In111anm.t, and eDm4 to Ie of Ais ItnJe a"d iift (no ~8). (iv.) S.cll tllinrs as luzve C011JI to Ie of tlu ItnJe, ad &01Ulpmtly tJ/ nu lift, aremr mdwed ;" ofslri11z (n. ~). (v.) All nJib ad tluirfal.ritin, lolA e"lnulwed ad acpired, Aave IAnt SIal ill tIu "aIMral.uul (n. Sl70).EvIlS AND FALSITIES AltE IN EVEB.Y IlESPECT OPPOSED TO GOODS AND nUTUS, BECAUSE EVILS AND FALSITIES ARE DIABOLICAL AND INFER.- NAL. WHILE GOODS AND nUTHS AB.E DIVINE AND HEAVENLY (n. 271). (I.) TIu IIattwal ",Uul tluzt is ill nib ad tluir fahities is a flW1lJ 41Ul imag6 of lull (n. 273). (li.) Tlu tIahIral ",;"d tAatis afortJl ori1ll4Ke of lull tkscmds tArtJlllj tAre6 tkrree.l (n. 274). (iii.) Til tkrel degrees of tlu llahlral milUi tAat is afDrlll au itluzK~ of lull, are "/JPosUe to tlu tllree degreu of tlu.ljJiri.tIuU .iIul tJud is a fDrm MId imare ofluave1J (n. 275). (iv.) D4 nahlral",ilUl tAat is a lull is i" c011Jllet6 tJ110silioll to tM .Ipirihullfllitul tAat is a Juavm (n. 2]6).ALL THINGS OF THE THREE DEGREES OF THE NATUllAL MIND AilE IN- CLUDED IN THE DEEDS THAT AR.K DONE BY THE ACTS OF THE BODY (n.277).
  11. 11. vi CONTENTA. 11Jars C&narta.QuOD DOMINUS AB AETBIlNO. QUI EST JEHOVAH. CJlltAVBllIT UNIVKISUM: ET OMNIA EJUS A 58 Ipso. BT NON A NIHlLO (n. sa8a).QUOD DoMINt18 AD AltTERNO SKU JEHOVAH NON 7OroJt1UT C1JtA.RB UNI- VEJlSUK itT OMNIA ltJUS, NISI ESSET HOllo (n. :aSS).QUOD DOMINUS AB AETERNO SEU JEHOVAH EX SE IpsO PR.ODUXEIlIT SOLEM MUNDI SPIR.ITUALIS, ET EX ILLO CllEAVXB.IT UNIVEllSUM BT OMNIA EJUS (n. ~90).QUOD TRIA IN DOr-UNO SINT, QUAE DOMINUS. DIVINUK AMOIUS. DIVINUM SAPIENTIAE, ET DIVINUM USUS: ET QUOD ILLA TRIA SISTANTUR IN APPARENTIA EXTRA SOLEM MUNDI SPIRITUALIS, DIVINUK AMORIS PER CALOIlKM, DIVINUM SAPIKNTIAE PEIl LUCBK. BT DIVINUK USUS PER ATKOSPRAEIlAM, QUAB CONTINENS (n. sa¢).QUOD ATMOSPHAEllAE, QUAB TIlES SUNT IN UTIlOQUE KUNDO. SPIRITUALI ET NATURALI. IN ULnMIS SUIS DBSINANT IN SUBSTANTIAS ET IIATEIUAS. QUALBS SUNT IN TERRIS (n.308).QUOD IN SUBSTANTIIS ET KATEIlIIS, EX QUIBUS SUNT TERllAE, NIHIL DIVINI IN SE SIT, SEn QUOD USQUE ILLAE SINT A DIVINO IN SE (n. 305).QUOD OIlNBS USUS. QUI SUNT FINES CIt.EATIONIS. SINT IN FORMIS. ET QUOD FORKAS ACCIPIANT EX SUBSTANTIIS ET MATERIIS QUALBS SUNT IN TEltR.IS (n. 3(1). (i.) Qtlod;" lems lit eDIIa*s fWtJdtlentdllUlU ;" p,.u. SM !o".,.as tutnI", (n. 310). (ii.) QtlDtl;" o",.ins ftnMU 1UIIfI" IiI alipa itII4go &1WlJifJ,," (n. 3 1 3). (iii.) Q-od ill. Ot#"iIJ.., !o",w 1ISf61 sit a/ipa itlUlK0 luJ",illu (n. 317). (iv.) Qllod ill o",.ihs!IJrmis lUll_til sit alifua illlaKo IlIft.;ti elAetertli (n.3 18).QuOD OMNIA UNIVERSI CR.EATI EX USIBUS SPECTATA R.EFERANT IN IMAGINE BOKINBK; itT QUOD ID TBSTBTUll QUOD DEUS SIT HOllO (n. 319).QUOD OMNIA QUAE A DOKINO CIlEATA SUNT, SINT USUS; ET QUOD IN EO ORDINE. GRADU ET RESPECTU SINT USUS, QUO SE REFERUNT AD HOMI- NaI, BT PEa. HOMINEM AD DOWNUM A QUO (n. 321). Unn ad nutmtalUl.", Corl"s (n. 331). Unu adlerjidmdum Ratio"ale (n. 332). Unu ad ~4"pU"d"", SjJirihlale a Do",i"o (n. 333).QuOD MALI USUS A DOMINO NON CRBATI SINT, SED QUOD UNA CUM INFERNO ORTI (n.336). (i.) Quid -IN telhlr~ illtelligitll /JW tUtU .alos (n. 338). (ii.) Quod omnia fJflU flSIU tlUlJi nlll. sW U. ;"16"0, et J"u fUfU lo"i, si"t i" culo (D. 339). . (iii.) Quod i1JjlMXUS C01ltilllllU sit ~...u sJirituali ;" tudlwau. (n. 340)· (iv.) ~od ¥1IXfU ex Ui!enuJ tJlw~trI.~ ilia pile .Itu fI&4li _JII, ill 10m lI!Ji nllIJ ilia fJUU correslO"dntt (n. 341)• . (v.) Q"od ulli",,,,,, sjliriblale sef1artlhl- a $Ilperiori SfltJ ill ojenlttr ( n 345)· (vi.) (J#od /Jin" !ONIIU si", ill pas OfJeratio fJer ;"./1,""", fil I· !o".,a fJeptalJiJis et!twfIUJ atriflUJus (n. 346). (vii.) Qtlod fltra,.~ prIM. till", existit, IrYJItllaIUJ.u flUtliIJ aecipiid (II. 347).
  12. 12. CONTENTS.THE LoJU> FIlOM ETERNITY, WHO IS JEHOVAH, CllEATED THE tlNIVEaSB AND ALL THINe.s THEIlEOF FllOM HIMSELF, AND NOT nOM NOTHING (n. d~).TBB LoJU> nOM ET1tlLNITY, THAT IS. JEHOVAH, COULD NOT HAVE caRATED TH& UNIVEUE AND ALL THINGS TRUROI UNLESS HE WEB.B A MAN (n. 88S).TIm Loan paoli ETEaNITY. THAT IS, JEHOVAH. BIlOUGHT FOam FROM HIMSELF THE SUN OF THE SPIJUTUAL woaLD. AND FB.OM THAT CIlEATED THE UNIVEUE. AND ALL THINGS TaUEOF (11. ~).TBBa.B AIlB IN TIlE Lom THREE THINGS THAT AllE THE LoaD, THE DIVINE OF LoVE. THE DIVINB 0,. WISDOII, AND THE DIVINE OF USE i AND THESE THREE ARE PIlESENTED IN APPEAIlANCE OUTSIDE 0,. THE SUN OF THE SPIRrnlAL WOIlLD, THE DIVINE OF LoVE BY HEAT, THE DIVINE OJ WISDOM BY LIGHT, AND THE DIVINE OF USE BY THE ATIIOSPHEU WHICH IS THUll CONTAINANT (n. ag6).TIm ATMOSPHERES. OF WHICH THEIlB ARE THR.EE BOTH IN THE SPIRITUAL AND IN THE NATURAL WORLD, IN THEIR OUTMOSTS CLOSE INTO SUCH SUBSTANCES AND MATTEllS AS AllE ON THE UB.m (D. 3(2).IN THE SUBSTANCES AND MATTEJlS OF WHICH THB BAIlTB IS FoaMED THEilE IS NOTHING OF THE DIVINE IN ITSELF. BUT STILL THEY ARE FROM THE DIVINE IN ITSELF (n.305).ALL USES, WHICH ARE ENDS 0,. CaUTION, ARE IN FOR.KS. WHICH FOIlMS THEY TAKE FROM SUCH SUBSTANCES AND MATTEIlS AS ARE ON THE BAlLTH (n.307). (i.) f" earllu tAwe is a etJ1ltJhu to ~ee au ;" ftWllU.11ud is,fo"," OflU4S (n. 310.) (ite} I" allltJIWS of tl~U llure is a1J ;..,. of &1Mtio" (n. 313). (iii. I" alljtJIWS oflUU tu,e i s . ; " " oj.", (0. 317). (iv. I" allforYU ofruu tAere is all itNll~ tJflM l¥mu tuIIl tM Ele,. ul (D. 318).ALL THINGS OF THE CllEATED UNIVUSE. VIEWED IN "EFEaKNeE TO USES, JlEPaESENT MAN IN AN IMAGE; AND THIS PIlOVES THAT GoD IS MAN (De 319).ALL THINGS CllBATED FROII THE LoRD AilE USES; THEY ARE USES IN niB OaDEIl, DEGREE, AND RESPECT IN WHICH THEY HAVE IlKLATION oro KAN, AND THllOUGH MAN TO THE LoaD. FIlOM WHOM [THEY ARE] -(D. 321). UsesfOr nutailli"llu 1047 (n. 331). UsesftW /JW.Ieaitv" 1M ,.tdio1lllJ (n. 33a). USUffW reeeivill,r 1M spirilMalfrtnt 1M Loyd (De 333).EVIL USES WER.E NOT CIlEATED BY THE Loan. BUT OaIGINATED TOGETHER WITH HELL (0.336). (i.) Mat is .u1Ult Iy nnJ lUes t1tJ 1M ••rl1 (n. 338). (iL) All tJM,rs tIItd art! ftJil lUIS ar~ i" Mil. ad iUII!lillKs tAal are K(J(JtllUes ar-e itt MaWJI (0. 339). (tiL) TJure it fllUeasi"l"fltl$ tJIIt of tM ~ flJtJrld ;"to tile 1UIt- 1nzt fI1(WJd (0. 340). (iv.) TluJse tm"Ks tJuU are ftIi/ fUIS ar6 Ieiletlly tile o!J"41io. of;",- jltlZ frfHII llell, flJlurftlw tllw4 an 111&11 lti.tI.Ks as CO"es!Jo1Ul tllwelo (n. 341). (Ve) TIW it efflaetl 6y 1M lInIJul lPi".u.al sejHlratetlfrfml llJMI is un, it (n. 345). (~) TAnv are tuHJ IfWIIU Wo .AieA till tJIWtIIUm ~ ;"jltI$ Ida ;lae., 1M wrelUu tuuI 1M . . . .1f",. (n. 346).
  13. 13. viii CONTENTA. (~.) QlltJtl"ltwae~ sill "etlilJlInIJ WelH,pluli, es PIa ~ &I}& 11m (n. 404). (m) QluJd IwIia &OIIpll8io sillwale/WI. . fIidnIdi id, e# p4 11IM (D. 404). &0"- (Ix.) Qud atO- Sill fJ()lata IW Ins alas &fJllj_1Idio1U3 ill ItUJ f1UIJ 11IUitirItJ. el ;" nul flita utilla nt (n. 406). (s.) Qud atIJ~ sn fltJllllltas ~~tII $a~. NIl .Ullu~ .. /I1II,,;a t1MMru Srlae (n. 408). (xL) QtltJtl afMr Sill fIol.lllas ,,;Ail qrzt.iIi i" COlli-tUMU e..lali- ",tia Sni i"teU~"" (n. 409). (siL) QIlDd alllW Sell _tJIII"las I~ eo"inral sapinJtiae sn i,,ellee";. (U fadal ,,1 sapinw Sill iltt~ll"hu reei}ro&1 C01lilUlKahIr (n. 4 10). (d.) QlltJd sa~ 111I iflUll«bu IZ jJD*"Iia #M tltlItI til ~ lossU _1_4Ii. 11& "I~ am PM bIeU.", e au1lJ. -lWciJIWI UJa en. 413). (m.) QIIIHl"~Sill fltUfIIIItu IDuit si.il.,. elevan. ae ndJWI U~ JIUU eaJqris . . , I cuu, n 48IIJ ~ &01fi"l68 la;;tN., .. etJ",.adII (n. 414). . (D.) fJ-od allllJr Sell flolulltas alup; ~draIuIJ S4pUtt&. 1_ "lk&- hl", a SIUJ elnJaJiou••, seCII", """", qat (n. 416). (m.) QIIod a1ltlJ,. NIl wlatas pri.pcehl,.;" i,,*ll«bI, .ti n.-"l.lnahl,. (n.41 9)· (nit.) QrIotl atlliJ~ Sell fJ"I""ttu e01UffWeehw;" iIIIeludII,. aIJ illo, n liD" sis"J ~/lTJa"tII". (n. 421). (xviii.) QIlDtl a",tw fnl"jleahu a sa/Jierdia lit _lllun. PI ~ u II caeustis (n. 422). (xix.) QIltJd a",or etnUjJtlrcahuilt UIIIJ.hI el til Ul"~ fI4hl~alu, Sntnl- alis et CD10rnu (n. 424). (xx.) fJ-od IUl"e ,.ntlfJftealfaCtllttu i"tellirmdi tJfIfU fJtJ&ahlr raHouli- las, IIfacu/tas agelldi pM fIoeahlr JUnotas (n. 425). (Di.) Qwd afIIIW llirihlalu It culutil sit a.-.o~ ega }roz;",,,,,, ~I a-or ill DfJ1IIia. . ,· et f/IIOtl afllt)~ -.atw,.alis It sn.slUJlU dJ tJIIItJr- ",.1Ul; et IUJUJr Srli (D. 426). (DiL) Qtlodn.",Ue sit &fI1II ellaritate etjltk, et ". ii/a,.. enjaetio•• lit esl &II", fJOlaltJI." W.llletll, d &II", 110".". eO";11&&_ (n. 4~7).QuAL. aT INmAJdNTUJI ROJIINIS A COMCltPTION. (n. 432).
  14. 14. CONTENTS.
  15. 15. SAPIENTIA ANGELICA DE DIVINO AMORE. QUOD AM OR SIT VITA HOMINIS. %. Homo Dovit quod amor sit, sed non novit quid amot est. Novit quod amor sit, ex communi loquela j ut quod dicatur quod ille me amet, quod rex amet subditos et quod subditi ament regem, quod maritus amet uxorem et quod mater liberos, ac vicissim, tum quod hie et HIe amet pa- triam, concives, proximum; similiter de rebus abstraetis a persona, ut quod amet hoc aut illud. Sed tametsi amor tam universale est in IoqueIis, usque vix aliquis novit quid amor. Dum meditatur de eo, quia tunc non potest aliquam ideam cogitationis de eo sibi formare, dicit vel non esse aliquid, vel solum esse aliquod influens ex v,isu, auditu, taCtu et conversatione, et sic mavens: nescit prorsus quod sit ipsa ejus vita j non modo vita communis totius ejus corporis, et vita communis omnium ejus cogitationum,• sed etiam vita omnium singularium eorum. Hoc potest sapiens percipere ex hoc, cum dicitur, "Si removes affec- tionem quae amoris, an pates cogitare aliquid? et an potes agere aliquid? Annon quantum frigescit affeB:io quae amoris, tantum frigescat cogitatio, Ioquela et aCtio ?et quantum incalescit, tantum incalescant ilIa 1" Sed haec sapiens percipit non ex cogitatione quod amor sit vita hominis, sed ab experientia quod ita fiat. ~. Nemo scit quid vita hominis, nisi sciat quod sit amor; si hoc non scit, potest unus credere quod vita ho- minis modo sit sentire et agere, alter quod sit cogitare, cum tamen cogitatio est effeB:us vitae primus, ac sensa- tio et aCtio est effeCtus vitae secundus.. Dicitur quod cogitatio sit effeB:us vitae primus, sed datur cogitatio in- terior et interior, tum exterior et exterior; intima cogi-
  16. 16. ANGELIC WISDOM CONCERNING DIVINE LOVE. LOVE IS THE LIFE OF MAN. I. Man knows that there is such a thing as love, but he doesnot know what love is. He knows that there is such a thing aslove from common speech, as when it is said, he loves me, aking loves his subjetls, and subjetls love their king, a hus-band loves his wife, a mother her children, and conversely;also, this or that one loves his country, his fellow-citizens, hisneighbor; and likewise of things abstraCled from person, aswhen it is said, one loves this or that thing. But although theword love is so universally used, hardly anybody knows whatlove is. And because one is unable, when he refleCls lIpon it, toform to himself any idea of thought about it, he says either thatit is not anything, or that it is merely something flowing in fromsight, hearing, touch, or intercourse with others, and thus affeCl:-ing him. He is whony unaware that love is his very life; notonly the common life of his whole body, and the common life ofall his thoughts, but also the life of all their particulars. Thisa man of discernment can perceive when it is said: If youremove the affeCl:ion which is from love, can you think any-thing, or do anything? Do not thought, speech, and acnongrow cold in the measure in which the affeCl:ion which is fromlove grows cold? And do they not grow warm in the measurein which this affeClion grows warm? But this a man of dis-cernment perceives simply by observing that such is the case,and not from any knowledge that love is the life of man. ~ Also, what the life ofman is, no one knows unless he knowsthat it is love. If this is not known, one person may believethat mans life is only feeling and aCling, and another that it isonly thinking j when yet the first effeCl: of life is thought, and thesecond effeCl: of life is sensation and acnon. Thought is heresaid to be the first effeCl: of life, yet there is thought which isinterior and more interior, also exterior and more exterior.What is actually the first effeCl: of life is inmost thought, which
  17. 17. ,
  18. 18. DE DIVINO AMORE, PARS I.-N. 7. 3 5. Sed ut hoc in intelleCtum cadat, omnino sciendum est, quod Dominus, quia est Amor in ipsa sua essentia, hoc est, Divinus Amor, appareat coram angelis in caelo sicut Sol, et quod ex illo Sole procedat calor et lux, et quod calor inde procedens in sua essentia sit amor, et lux inde procedens in sua essentia sit sapientia; et quod an- geli quantum recipientes spiritualis illius caloris et spiritua- lis illius lucis sunt, tantum sint amores et sapientiae; non amores et sapientiae a se, sed a Domino. Spiritualis Hie calor et spiritualis ilia lux non modo influunt apud ange- los et afficiunt illos, sed etiam inftuunt apud homines et afficiunt illos, prorsus sicut recipientes fiunt; et reci- pientes fiunt secundum eorum amorem in Dominum, et amorem erga proximum. Ipse ille Sol, seu Divinus Amor, non potest per 8uum calorem et per suam lucem creare aliquem immediate ex se, sic enim foret Amor in sua essentia, qui est Ipse Dominus, sed potest creare ex sub- stantiis et materiis ita formatis ut recipere possint ipsum calorem et ipsam lucem; comparative sicut sol Mundi non potest per calorem et lucem immediate producere germi- nationes in tellure, sed ex materiis humi, quibus per calo- rem et lucem potest inesse, et vegetationem dare. Quod Divinus Amor Domini appareat ut Sol in mundo spirituali, et quod ex ilio procedat spiritualis calor et spiritualis lux, ex quibus angelis est amor et sapientia, videatur in opere De Caelo et Inferno (n. 116-140). 6. Cum itaque homo non est Vita, sed recipiens vitae,sequitur quod conceptio horninis a patre non sit conceptiovitae, sed modo conceptio primae et purissimae formaereceptibilis vitae, cui ut stamini aut initiamento in uterosuccessive accedunt substantiae et materiae in formis adreceptionem vitae in suo ordine et in suo gradu adaptatae. QUOD DIVINUM NON SIT IN SPATIO. 1. Quod Divinum seu Deus non sit in spatio, tametsiest omnipraesens, et apud unumquemvis hominem inmundo, et apud unumquemvis angelum in caelo, et apudunumquemvis spiritum sub caelo, non potest idea merenaturali comprehendi, sed potest idea spirituali. Quodid non possit idea naturali comprehendi, est quia in ilIa
  19. 19. CONCER.NING DIVINE LOVE.-N. 3-7. 3 .Ie But that this may reach the understanding, it must needsbe known positively that the Lord, because He is Love in itsvery esseDce, that is, Divine Love, appears before the angelsin heaven as· a sun, and that from that sun proceed heat andlight; the heat which proceeds therefrom being in its essencelove, and the light which proceeds therefrom being in its essencewisdom ; and that angels so far as they are recipients of thatspiritual heat and of that spiritual light, are loves and wis-doms; not loves and wisdoms from se~ but from the Lord.~his spiritual heat and this spiritual light not only flow intoangels and affeCt them, but they also flow into men and affeCtthem precisely as they become recipients; they become recipi-ents according to their love to the Lord and love towards theneighbor. This sun itself; or the Divine Love, by its heatand its light, cannot create anyone immediately from itself ifor one so created would be love in its essence, which love isthe Lord Himself; but it can create from substances and mat-ters so formed as to be capable of receiving the very heat andthe very light; comparatively as the sun of·the world cannotby heat and light produce germinations on the earth imme-diately, but only out of earthy matters in which it can bepresent by its heat and ~light, and cause vegetation. In thespiritual world the Divine Love of the Lord appears as a SUD,and from it proceed the spiritual heat and the spiritual lightfrom which the angels derive love and wisdom, as may beseen in the work on Heaven and Hell (n. 116-140). 6. Since, then, man is not life, but a recipient of life, it fol-lows that the conception of a man from his father is not aconception of life, but only a conception of the first and purestform capable of receiving life. To this, as to a nucleus orstarting-point in the womb, are successively added substancesand matters adapted in form, according to their order anddegree, to the reception of life. THE DIVINE IS NOT IN SPACE. 7. That the Divine, that is, God, is not in space, althoughomnipresent and with every man in the world, and with everyangel in heaven, and with every spirit under heaven, cannotbe comprehended by a merely natural idea, but it can by aspiritual idea. It cannot be comprehended by a natural idea,because in the natural idea there is space; for it is formed outof such things as are in the world, and in each and all of these,
  20. 20. 4 SAPIENTIA ANGELICAest spatium; formata enim est ex talibus quae in mundosunt, in quorum omnibus et singulis, quae speB:antur ocu-lis. est spatium; omne magnum et parvum ibi est spatii;omne longum, latum et altum ibi est spatii; verbo omnismensura, figura et forma ibi est spatii; quare dietum est,quod non possit idea mere naturali comprehendi, quodDivinum non sit in spatio, cum dicitur quod sit ubivis.Sed usque potest homo comprehendere id cogitationenaturali, modo in illam admittat aliquid lucis spiritualis ;quare primum aliquid dicetur de idea et inde cogitationespirituali. Idea spiritualis non trahit aliquid ex spatio,sed orone suum trahit ex statu. Status dicitur de amore,de vita, de sapientia, de affeEtionibus, de gaudiis inde; ingenere de bono et de vero. Idea vere spiritualis de illisnon commune habet cum spatio; est superior, et speEtatideas spatH sub se sicut caelum spe&at terram. At quiaangeli et spiritus aeque vident oculis ut homines in mundo,et objeB:a non videri possunt nisi in spatia, ideo in mundospirituali, ubi spiritus et angeli sunt, apparent spatiasimilia spatiis in terris, at usque non sunt spatia, sed ap-parentiae; non enim sunt fixa et stata sicut in terris;possunt enim elongari et contrahi, possunt mutari et va-riari; et quia sic non possunt mensura determinari, nonpossunt ibi aliqua idea naturaIi, sed solum idea spiritualicomprehendi; quae non alia est de distantiis spatii, quamsicut de distantiis boni aut de distantiis veri, quae suntaffinitates et similitudines secundum status eorum. 8. Ex his constare potest, quod homo ex idea merenaturali non comprehendere possit quod Divinum sit ubi-vis et tamen non in spatio, et quod angeli et spiritus idclare comprehendant; consequenter quod etiam homopossit, modo in cogitationem suam admittat aliquid Iucisspiritualis. Causa quod homo possit comprehendere, estquia non corpus ejus cogitat. sed spiritus ejus; ita nonnaturale ejus, sed spirituale ejus. 9. Quod autem plures id non comprehendant, est quiaamant naturale, et ideonon volunt cogitationes intelleetussui supra illud elevare in Iucem spiritualem; et qui nonvolunt, illi non possunt nisi ex spatio cogitare, etiam deDeo; et cogitare de Deo ex spatio, est de extenso naturae.Hoc praemittendum est, quia absque scientia et aliqua
  21. 21. 4 ANGELIC WISDOMas seen by the eye, there is space. In the world, everythinggreat and small is of space; everything long, broad, and highis of space; in short, every measure, figure and form is of space.This is why it has been said that it cannot be comprehended.by a merely natural idea, that the Divine is not in space, whenit is said that the Divine is everywhere. Still, by naturalthought, a man may comprehend this, if only he admit intoit something of spiritual light. . For this reason something shallfirst be said about spiritual idea, and thought therefrom. Spi-ritual idea derives nothing from space, but it derives its allfrom state. State is predicated of love, of life, of wisdom,of affeCtions, of joys therefrom; in general, of good and oftruth. An idea of these things which is truly, spiritual hasnothing in common with space; it is higher and looks downupon the ideas of space as heaven looks down upon the earth.But ~ince angels and spirits see with eyes, just as men inthe world do, and since objeCts cannot be seen except in space,therefore in the spiritual world where angels and spirits· are,there appear to be spaces like the spaces on earth; yet theyare not spaces, but appearances; for they are not fixed andconstant, as spaces are on earth. They can be lengthened orshortened; they can be changed or varied. Thus because theycallDot be determined in that world by measure, they cannotbe <:omprehended by any natural idea, but only by a spiritualidea. The spiritual idea of distances o( space is the same asof distances of good or distances of truth, which are affinities3Jld likenesses according to states of goodness and truth. 8. From this it may be seen that man is unable, by a merelynatural idea, to comprehend that the Divine is everywhere,and yet not in space; but that angels and spirits comprehendthis clearly; consequently that a man also may, provided headmits into his thought.something of spiritual light; and thisfor the reason that it is not his body which thinks, but his .spirit, thus not his natural, but his spiritual. 9. But many fail to comprehend this because of their loveof the natural, which makes them unwilling to raise the thoughts of their understanding above the natural into spiritual light;and those who are unwilling to do this can think only fromspace, even concerning God; and to think according to space concerning God is to think concerning the expanse of Nature.This has to be premised, because without a knowledge andsome perception that the Divine is Dot in space, nothing can be understood about the Divine Life, which is Love and Wisdom,
  22. 22. DE DIVINO AMORE, PARS I.-N. II. 5 perceptione quod Divinum non sit in spatio, non aliquidintel1igi potest de Divina Vita, quae est Amor et Sapientia, de quibus hie agitur; et inde parum si quicquam de Di-vina Providentia, Omnipraesentia, Omniscientia, Omnipo-tentia, Infinitate et Aeternitate, de quibus in serie agendumest. :1.0. DiCtum est, quod in mundo spirituali aeque appa-reant spatia ut in mundo naturali, consequenter etiamdistantiae ; sed quod sint apparentiae secundum affinitatesspirituales quae sunt amoris et sapientiae, seu boni et veri.Inde est, quod Dominus, tametsi est in caelis apud ange-los ubique, usque appareat alte supra illos ut Sol: et quiareceptio amoris et sapientiae facit affinitatem cum Ipso,ideo [I]propiores Ipsi apparent caeli ubi angeli in [:a1propioreaffinitate ex receptione sunt, quam qui in remotiore: exeo etiam est, quod caeli, qui tres sunt, inter se distinB:isint, similiter societates cujusvis caeH; tum quod infernisub illis sint remoti secundum rejettionem amoris et sapi-entiae. Simile est cum hominibus, in quibus et apud quosDominus praesens est in universo terrarum orbe; et hocunice ex causa, Quia Dominus non est in spatio. QUOD DEUS SIT IpSE HOMO. 2:I. In omnibus caeHs non alia idea Dei est quam ideaHominis. Causa est, quia caelum in toto et in parte estin forma sicut Homo, ac Divinum, quod est apud angelos,faeit caelum; et cogitatio vadit secundum formam caeli ;quare aliter cogitare de Deo angelis impossibile est. lodeest, quod omnes illi in mundo, qui" conjuntti sunt eaelo,similiter de Deo, cum interius in se seu in suo spiritu,cogitent. Ex eo quod Deus sit Homo, omnes angeli etomnes spiritus, in perfeCta forma homines sunt; formaeaeH hoc facit, quae in maximis et in minimis est sibi simi-lis. (Quod caelum in toto et in parte sit in forma utHomo, videatur in opere De Caeto et Inferno, n. 59-87:et quod cogitationes vadant secundum formam caeH, n.203, 204.) Quod homines ad imaginem et ad similitudi-nem Dei creati sint, notum est, ex Genes- (i. 26, 27); tumquod Deus visus sit ut Homo Abrahamo, et aliis. Anti-
  23. 23. • CONCERNING DIVINE LOVE.-N. 8-11. 5of which subje8s this volume treats; and hence little, if any-thing, about Divine Providence, Omnipresence, Omniscience,Omnipotence, Infinity and Eternity, which will be treated ofin succession. IO. It has been said that in the spiritual world, just as inthe natural world, there appear to be spaces, consequently alsodistances, but that these are appearances according to spiritualaffinities which are of love and wisdom, that is, of good andtruth. From this it is that the Lord, although everywhere inthe heavens with the angels, nevertheless appears high abovethem as a sun. Furthermore, since reception of love and wis-dom causes affinity with Him, those heaveps appear nearer toHim in which the angels are, from reception, in closer affinitywith Him, than those in which the affinity is more remote.From this it is also that the heavens, of which there are three,are distina from each other, likewise the societies ofeach heaven;and further, that the hells under them are remote accord-mg to their rejeCtion of love and wisdom. The same is trueof men, in whom and with whom the Lord is present through-out the whole earth; and this solely for the reason that theLord is nf:>t in space. GOD IS VERY MAN. :0:. In all the heavens there is no other idea of God thanthat He is Man, because heaven as a whole and in part is inform like man, and because the Divine which is with the angelsconstitutes heaven, and because thought proceeds according tothe fonn of heaven; consequently it is impossible for the angelsto think of God in any other way. And from this it is thatall those in the world who are conjoined with heaven think ofGod in the same way when they think interiorly in themselves tthat is, in their spirit. From this faa that God is Man, allangels and all spirits, in their complete form, are men. Thisresults from the form of heaven t which is like itself in itsgreatest and in its least parts. That heaven as a whole andin part is in form like man may be seen in the work on Utavenand Utll (n. 59-87); and that thoughts proceed accordingto the fonn of heaven (n. 203, 204). It is known from Gen-esis (i. 26, 27), that men were created after the image andlikeness of Ged. God also appeared as a man to Abrahamand to others. The ancients, from the wise even to the simple,thought of God no otherwise thaI:. as being a Man; and when
  24. 24. 6 SAPIENTIA ANGELICAqui, a sapientibus usque ad simplices, non aliter de Deoquam ut de Homine, cogitaverunt; et tandem cum pluresdeos coeperunt colere, ut Athenis et Romae, colueruntomnes ut homines. Haec illustrari possunt per haec se-quentia, de quibus in quodam opusculo prius: Gentes, imprimis Africani, qui unum Deum Creatorem universiagnoscunt et colunt, ideam Hominis de Deo habent; dicunt quodnemo aliam de Deo possit habere. Cum audiunt quod plures deDeo foveant ideam sicut nubeculae in media, quaerunt ubinam illisunt; et cum dicitur quod sint inter Christianos. negant quod dabilesit. Sed respondetur, quod sit illis talis idea ex eo, quod Deus inVerba dicatur Spiritus," et de spiritu non aliter co~itant, quam Usicut de particula nubis; non scientes quod omnis spiritus et omnisangelus sit homo. At usque exploratum est, num spiritualis illorumidea sit similis ideae illorum naturali, et compertum est quod nonsimilis sit apud Hlos qui Dominum pro Deo caeli et terrae interiusagnoscunt. Audivi quendam presbyterum ex Christianis dicentem,quod nemo possit habere ideam Divlni Humani; et vidi ilium trans-latum ad varias Gentes, successive ad interiores et interiores, et abillis ad caelos earum, et tandem ad caelum Christianum; et ubivisdata est communicatio perceptionis interioris eorum de Deo, et ani-madvertit quod non alia iBis idea Dei esset quam idea Hominis,quae eadem est cum idea Divini Humani. [( Vide Con. de Uti. Judi-cio, D. 74.)] :1:2. Plebeia idea in Christianismo de Deo est ut deHomine, quia Deus vocatur Persona in Doetrina TrinitatisAthanasiana: at qui supra plebem sapiunt, illi Deum in-visibilem pronuntiant; quod fit quia non comprehenderepossunt, quomodo Deus ut Homo creare potuisset caelumet terram, tum implere universum praesentia sua, et plura,quae non cadere possunt in intelleetum, quamdiu ignora-tur quod Divinum non sit in spatio. Illi autem qui solumDominum adeunt, Divinum Humanum cogitant, ita Deumut Hominem. :1:3. Quanti interest justam ideam Dei habere, constarepotest ex eo, quod idea Dei faciat intimum cogitationisapud omnes quibus est religio, omnia enim religionis etomnia cultus speCiant Deum: et quia Deus universaliteret singulariter est in omnibus religionis et cultus, ideonisi justa idea Dei sit, non potest communicatio dari cumcaelis. Inde est, quod unaquaevis gens in mundo spiri-tuali sortiatur locum secundum ideam Dei ut Hominis; inhoc enim est idea Domini, et non in alia. Quod status
  25. 25. 6 ANGELIC WISDOMat length they began to worship a plurality of gods, as atAthens and Rome, they worshipped them all as men. W~atis here said may be illustrated by the following extract from asmull treatise already published: • The Gentiles, es~cial1y the Africans, who acknowledge andworship one God, the Creator of the universe, have concerning Godthe idea that He is a Man, and declare that no one can have any otheridea of God. When they learn that there are manr who cherish anidea of God as something cloudlike in the midst 0 things, they askwhere such persons are; and on being told that they are anlongChristians, they declare it to be impossible. They are informed,however, that this idea arises from the faa that God in the Word iscalled" a spirit," and of a spirit they have no other idea than of abit of cloud, not knowing that every spirit and every angel is a man.An examination, nevertheless, was made, whether the spiritual ideaof such persons was like their natural idea, and it was found to bedifferent with those who acknowledge the Lord interiorly as God ofheaven and earth. I heard a certain elder from the Christians saytbat no one can have an idea of a Human Divine; and I saw himtaken about to various nations, and sucessively to such as were moreand more interior, and from them to their heavens, and finally tothe Christian heaven; and everywhere their interior perceptlon con-cerning God was communicated to him, and he observed that theyhad no other idea of God than that He is Man, which is the sameas the idea of a Human Divine." ~. The common people in Christendom have an idea thatGod is a Man, because God in the Athanasian doCtrine of theTrinity is called a "Person." But those who are esteemedwiser than the common people pronounce God to be invisible;and this for the reason that they cannot comprehend how God,as a Man, could have created heaven and earth, and then couldhave filled the universe with His presence, and .many thingsbesides, which cannot enter the understanding so long as thetruth that the Divine is not in space is ignored. Those, how-ever, who approach the Lord alone think of a Human Divine,thus of God as Man. I3. How important it is to have a correa idea of Godcan be known from the truth that the idea of God constitutesthe inmost of thought with all who have religion, for all thingsof religion and all things of worship look to God. And sinceGod, universally and in particular, is in all things of religionand of worship, without a proper idea of God no communi-cation with the heavens is possible. From this it is that in ·the spiritual world every nation has its place allotted in accord-ance with its idea of God as Man; for in this idea, and in noother, is the idea of the Lord. That mans state of life aftel
  26. 26. DE DIVINO AMORE, PARS I.-N. 16. 7vitae post mortem sit homini secun~um ideam Dei apudse affirmatam, patet manifeste ab ejus opposito, quodnegatio Dei faciat infernum, et in Christianismo negatioDivinitatis Domini.QUOD ESSE ET EXISTERE IN DEO HOMINE DISTINCTE UNUM SINT. LIe Ubi est Esse, ibi est Existere; non datur unumabsque altero: Esse enim per Existere est, et non absqueeo. Hoc rationale comprehendit, dum cogitat, num danqueat aliquod Esse quod non exist"t, et num dari queatExistere nisi ab Esse; et quia unum cum altero et nonabsque altero datur, sequitur quod unum sint, sed distinB:eunum. Sunt distinCte unum, sicut amor et sapientia:amor etiam est Esse, et sapientia est Existere, amor enimnon datur nisi in sapientia, nec sapientia nisi ex amore;quare cum amor in sapientia est, tunc existit. Haec duotale unum suot, ut quidem distingui cogitatione possint,sed non aCtu: et quia distingui possunt cogitatione etnon actu, ideo dicitur distinae unum. Esse et Existere inDeo Homine etiam distincte unum sunt sicut anima etcorpus: anima non datur absque suo corpore, nee corpusabsque sua anima. Divina Anima Dei Hominis est quaeintelligitur per Divinum Esse; ac Divinum Corpus, quodintelligitur per Divinum Existere. Quod anima existerepossit absque corpore, ac cogitare et sapere, est error pro-fluens ex fallaciis; omnis enim anima hominis in spiritualicorpore est, postquam rejicit exuvias materiales quas inmundo circumtulit. I5. Quod Esse non sit Esse nisi existat t est quia nonprius est in forma, et si non est in forma non habet quale,et quod non habet quale non est aliquid. Illud quod exEsse ezistt"t, unum facit cum Esse per id quod sit ex Esse;inde est unitio in unum, et inde est quod unum sit alte-rius mutua et vicissim, tum quod unum sit amne in omni-bus alterius sicut in see :1:6. Ex his constare potest, quod Deus sit Homo, etquod per id sit Deus Existens; non Existens a Se, sed inSe. Qui in Se existit, ille est Deus a quo omnia.
  27. 27. CONCERNING DIVINE LOVE.-N. 12-1 5. 7death is according to the idea of God in which he bas becomeconfirmed, is manifest from the opposite of this, namely, that thedenial of God, and, in the Christian world, the denial of theDivinity of the Lord, constitutes hell.IN GoD-MAN *EsSE AND EX/STERR ARE tONE DISTINCTLY. LIe Where Esse is Erisiere is; one is not possible apartfrom the other. For Esse Is by means of Erislere, and notapart from it. This the rational mind comprehends when itthinks whether there can possibly be any Esse which does notExist, and whether there can possibly be Eristere except fronlEsse. And since one is possible with the other, and not apartfrom the other, it follows that they are one, but one distina:ly.They are one distinB:ly like Love and Wisdom; in faCt, loveis Esse, and wisdom is Existere for there can be no love ex- I·cept in wisdom, nor can there be any wisdom except fromlove; consequently when love is in wisdom, then it EXISTS.These two are one in such a way that they may be dis-tinguished in thought but not in operation, and because theymay be distinguished in thought though not in operation, itis said that they are one tdistinaIy. Esse and Existere inGod-Man are also one distinB:ly like soul and body. Therecan be no soul apart from its body, nor body apart from itssoul. The Divine soul of God-Man is what is meant byDivine Esse, and the Divine Body is what is meant by DivineErisiere. That a soul can exist apart from a body, andexercise thought and wisdom, is an error springing from falla-cies; for every man 5 soul is in a spiritual body after it hascast off the material coverings which it carried about in theworld. IS- Esse is not Esse unless it Exists, because before this itis not in a fonn, and if not in a fonn it has no quality; andwhat has no quality is not anything. That which Exists fromEsse, for the reason that it is from Esse, makes one with it.From this there is a uniting of the two into one; and from • TD Ie tz1Ul tIJ emt. Swedenborg seems to use this word II exist" nearly in theclassical sense of springing or standing forth. becoming manifest, taking form. The _.,ndistinCtion between USI and emtere is essentially the same as between substanceand Conn. , For the meaning or this phrase, udiJtiII8e see below in this puagrapb,also D. 17. g2.34, -3, and Div. PrOfJ., n. 4. * It should be noticed, that in Latin, dirli""l7 is the adYerb or the verb . . . .pill. If traDIIated dUtM,pi.llull17. tbia would appear.
  28. 28. 8 SAPIENTIA ANGELICAQUOD IN DEO HOMINE INFINITA DISTINCTE UNUM SINT. °I7. Notum est, quod Deus infinitus sit, vocatur enim Infinitus; sed vacatur Infinitus quia est infinitus. Ex eosolum quod sit ipsum Esse et Existere in Se, non est In-finitus, sed quia infinita in Ipso sunt: Infinitum absqueinfinitis in Ipso non est Infinitum nisi quoad solum nomen.Infinita in Ipso non dici possunt infinite multa, nec infi-nite omnia, propter ideam naturalem de multis et deomnibus; nam idea naturalis de infinite multis est limi-tata, et de infinite omnibus est quidem illimitata, sed tra-hit ex limitatis in universo. Quar~ homo, quia ei ideanaturalis est, non potest sublimatione et approximationevenire in perceptionem de infinitis in Deo; at angelus,quia est in idea spirituali, potest sublimatione et approxi-matione venire supra hominis gradum, non tamen usqueHluc. " I8. Quod infinita in Deo sint, quisque apud ,se af-firmare potest, qui credit quod Deus sit Homo; et quiaest Homo, est Ipsi Corpus, et omne quod corporis est; itaest Ipsi facies, peCtus, abdomen, lUlnbi, pedes; nam absqueHlis non"foret Homo: et quia Ipsi ilIa sunt, etiam suntIpsi oculi, aures, nares, os, lingua; tum etiam quae intrain homine sunt, ut cor et pulmo, et quae ex illis pendent;quae omnia simul sumpta faciunt ut homo sit homo. Inhomine creato sunt ilIa multa, et in contexturis suis speaatasunt innumera: sed in Deo Homine sunt illa infinita; nondeest quicquam; inde Ipsi infinita perfeaioo Quod com-paratio Hominis Increati, qui est Deus, cum homine creatofiat, est quia Deus est Homo, et ab Ipso dicitur quod homomundi ad imaginem Ipsius et in similitudinem Ipsius crea-tus sit (Genes. i. 26, 27). I9. Quod infinita in Deo sint, patet manifestius ange-lis ex eaeHs in quibus sunt. Universum caelum, quod exmyriadibus myriadum angelorum consistit, in universalisua forma est sicut Homo; unaquaevis societas caeli tammajor quam minor similiter; inde etiam angelus est homo,est enim angelus caelum in minima forma; quod ita sit,
  29. 29. ,8 ANGELIC WISDOMthis each is the others mutually and interchangeably, and eachis wholly in all things of the other as it is in itself: I6. From this it can be seen that God is Man, and conse-quently He is God-Existing; not existing from Himself but inHimself: He who has existence in HimseU; He is God fromwhom all things are. IN GoD-MAN INFINITE THINGS ARE ONE· DISTINCTLY. I7. That God is infinite is well known, for He is called theInfinite; and He is called the Infinite because He is infinite.He is infinite not from this alone, that He is very Esse andEristere in itself; but because in Him there are infinite things.An Infinite without infinite things in it, is infinite in name only.The infinite things in Him cannot be called infinitely many, orinfinitely all, because of the natural idea of many and of all;for the natural idea of infinitely many is limited, and of infi-nitely all, though not limited, is derived from limited thingsin the universe. And because mans ideas are natural, he can-not, by any refinement or approximation, come into a perceptionof the infinite things in God; and though an angel is able byrefinement and approximation, because he is in spiritual ideas,to rise above the degree of man, still he cannot attain to thatperception. I8. That in God there are infinite things, anyone mayconvince himself who believes that God is ~Ian; for, beingMan, He has a body and every. thing pertaining to it, that is, aface, breast, abdomen, loins and feet; for without these He wouldnot be Man. And having these, He also has eyes, ears, nose,mouth and tongue j also tb.e parts within man, as the heart andlungs, and their connections, all of which, taken together, makeman to be man. In a created man these parts are many, andregarded in their combinations are numberless; but in God-Manthey are infinite, nothing whatever is lacking, and from thisHe has infinite perfeCtion. This comparison holds betweencreated man and the uncreated Man who is God, becauseGod is Man; and He Himself says that the man of this worldwas created after His image and into His likeness (Gen. i. 26,27)· I9. That in God there are infinite things, is still more evi-dent to the angels from the heavens in which they dwell. Thewhole heaven, consisting of myriads of myriads of angels, in itsuniversal form is like a man. So is each society of heaven, be it
  30. 30. DE DIVINO AMORE, PARS I.-N. 22. 9videatur in opere De Caelo et Inferno (n. 51-87). In taliforma est caelum in toto, parte, et individuo, ex Divinoquod angeli recipiunt; nam quantum angelus ex Divinorecipit, tantum in perfeCta forma homo est. Inde est,quod angeli dicantur in Deo esse, et Deus in illis; tumquod Deus sit omne illorum. Quam multa sunt in caelo,non describi potest; et quia Divinum facit caelum, et indeilIa inefTabilia inulta ex Divino sunt, clare patet, quod in-finita in ipso Homine, qui est Deus, sint. -.. Simile potest induci ex universo creato, dum hocspeCtatur ex usibus et eorum correspondentiis: sed an-tequam hoc potest intelligi, praecedent quae illustra-bunt. • x. Quia infinita in Deo Homine, quae in caelo,· inangelo et in homine, ut in speculo apparent, et quia DeusHomo non est in spatio (ut supra, n. 7-10, ostensum est),aliquantum videri et comprehendi potest, quomodo Deuspotest Omnipraesens, Omnisciens, et Omniprovidens esse,ac quomodo ut Homo potuerit creare omnia, ac utHomo possit in aeternum tenere creata ab Ipso in suoordine. ••• Quod infinita distinae unum sint in Deo Homine,hoc quoque constare potest ut in speculo ex homine. Inhomine multa et innumera sunt, ut supra diCtum est; sedusque homo illa ut unum sentit. Non ex sensu scit ali-quid de suis cerebris, de suo corde et pulmone, de suohepate, liene et pancreate i nec de innumeris in oculis, auri-bus, lingua, ventriculo, membris generationis, et in reli-quis; et quia ex sensu non scit ilIa, est sibi sicut unus.Causa est, quia omnia ilIa in tali forma sunt, ut non possitunum deesse ; est enim forma recipiens vitae a Deo Homine(ut supra, n. 4-6, demonstratum est). Ex ordine et con-nexu omnium in tali forma sistitur sensus et inde idea,sicut non multa et innumera sint, sed sicut unum. Exhis concludi potest, quod multa et innumera, quae faciuntin homine sicut unum, in ipso Homine qui est Deus, dis-tinete immo distinaissime unum sint.
  31. 31. CONCERNING DIVINE LOVE.-N. 16-22. 9 larger or smaller. From this, too, an angel is a man, for an angel is a heaven in least form. (This is shown in the work 01& Heaven and Hell, n. 51-86.) Heaven as a whole, in part, and in the individual, is in that form by virtue of the Divine which the angels receive; for in the measure in which an angel receives from the Divine is he a man in a perfeCted form. From this it is that angels are said to be in God, and God in them; also, that God is their all. How many things there are in heaven cannot be told; and because the Divine is what makes heaven; and consequently these unspeakably many things are from the Divine, it is clearly evident that there are infinite things in Very Man, who is God. . . . From the created universe a like conclusion may be drawn when it is regarded from uses and· their correspond- ences. But before this can be understood some preliminary explanations must be given• • 1::. 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. • ~ That in God-Man infinite things are one distinCUy, 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 does not know about these things, he is to him- self as 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 conneCt:ion 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 seem- ing one, in Very Man who is God, are one distinaIy, yea, most distinaIy.
  32. 32. 10 SAPIENTIA ANGELICA QUOD SIT UNUS DEUS HOMO A QUO OMNIA• • 3. Omnia rationis humanaese conjungant et quasiconcentrant in id, quod Deus unus Creator universi sit:quare homo, cui ratio, ex communi intellectus sui non ali-ter cogitat, nee cogitare potesta Die alicui, cui sana ratioest, quod duo Creatores universi sint, et comperies repug-nantiam ex illo in te, et forte ex solo loquelae sono inaure: unde patet, quod omnia rationis numanae se con-jungant et concentrent in id, quod Deus unus sit. Quodita sit, sunt binae causae. Prima est, quia ipsa facultasratio·naliter cogitandi in se speCtata non est hominis, sedest Dei apud ilIum; ex ilia pendet ratio humana in com-muni, et commune facit ut id videat sicut a see Alteraest, quia homo per facultatem illam vel est in luce caeH,vel trahit commune suae cogitationis inde, et universalelucis caeH est quod Deus unus sit. Aliter si homo exfacultate illa perverterit inferiora intellectus; ille quidem .pollet ilIa (acultate, sed per intorsionem inferiorum vertitillam aliorsum; inde ejus ratio non sana fit. . ~4. Omnis homo, tametsi nescit, cogitat de coetusicut de homine; quare etiam percipit illico cum diciturquod rex sit caput et subditi corpus, tum cum dicitur quodis et Hie talis sit in communi corpore, hoc est, in regno.Simile est cum spirituali corpore sicut cum civili; spiri-tuale corpus est ecclesia, ejus caput est Deus Homo. lodepatet qualis in hac perceptione appareret ecclesia ut homo,si non unus Deus Creator et Sustentator universi cogita-retu(, sed pro uno plures; appareret in perceptione iliasicut unum corpus super quo plura capita, ita non sicutHomo, sefJ sicut monstrum. Si diceretur, quod capitibusHUs una essentia sit, et quod per id simul faciant unumcaput, non potest alia idea inde resultare, quam quod veluni capiti plures facies sint, vel quod pluribus capitibus unafacies sit; ita ecclesia in perceptione sisteretur deformis :cum tamen Deus unus est Caput, et ecclesia est corpus,quod a nutu Capitis, et non a se, agit, ut quoque fit inhomine. Inde quoque est, quod non nisi quam unus rex
  33. 33. 10 ANGELIC WISDOM: THERE IS ONE GOD-MAN, FROM: WHOM ALL THINGS ARE. ~3. All things of human reason join, and as it were cen- tre on 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 join and centre on this, that God is one. There are two reasons for this. First, the very capacity to think rationally, in itself considered, is not mans, but is Gods in man; upon this capacity human reason in its general nature depends, and this general nature of reason causes man to see as from him- self that God is one. Secondly, by means of that capacity man either is in the light of heaven, or he derives the general nature 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 that he gives to these lower parts, he turns it contrariwise, and thereby his reason becomes unsound. Sf. Every man, even if unconsciously, thinks of a company 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 sub-jeCts are the body, also that this or that person has such a place in the general body, that is, the kingdom. As it is with the body politic, so is it with the body spiritual. The body spi-ritual is the church; its head is God-Man; and from this it isplain what sort of a man the church thus viewed would appearto be, if one God, the Creator and Sustainer of the universe,were not thought of, but instead of one, several. The churchthus viewed would appear as one body with several heads;thus not as a man, but as a monster. If it be said that theseheads have one essence, and that thus together they make onehead, the only conception possible is either that of one headwith several faces or of several heads with one face; thus makeing the church, viewed as a whole. appear deformed. But intruth, the one God is the head, and the church is the body,which a& under the command of the head, and not from it..self; as is also the case in man; and from this it is that the~e
  34. 34. DE DIVINO AMORE, PARS I.-N. 27. 11in uno regno sit; plures enim distraher.ent, at unus potestcontinere. ~5. Simile foret in ecclesia per universum terrarumorbem sparsa, quae communio vacatur, ex eo quod sicutunum corpus sub uno Capite sit. Notum est, quod caputregat corpus sub se ad nutus; in capite enim residet intel-leetus et voluntas, et ex intelleetu et voluntate agitur cor-pus, usque adeo ut corpus sit modo obedientia. Corpusnon potest agere aliquid nisi ex intelleB:u et voluntate incapite; similiter homo ecclesiae nisi ex Deo. Apparetsicut corpus agat ex se; ut sicut manus et pedes in agendamoveant se ex se, et sicut os et lingua in loquendo vibrentse ex se; cum tamen ne hilum ex se, sed ex affeB:ionevoluntatis et inde cogitatione intelleaus in capite. Co-gita tunc si uni corpori plura capita forent, et unumquodviscaput sui juris esset ex suo intelleCtu et ex sua voluntate,an subsistere possit corpus: inter ilIa unanimum non da-bile est, quale est unius capitis. Sicut est in ecclesia, itaest in caelis, quod ex myri~dibusIlmyriadum angelorumconsistit; nisi omnes et singuli speB:arent ad unum Deum,decideret unus ab altero, et caelum dissolveretur. Quaresi angelus caeli modo cogitat de pluribus diis, illico dis-paratur; ejicitur enim in ultimum finem caelorum, ac de-cidit. • 6. Quoniam universum caelum et omnia caeli adunum Deum se referunt, ideo loquela angelica talis est,ut per quendam concentum ex concentu caeli fIuens desi-nat in unum; indicium quod illis impossibile sit cogitarenisi unum Deum; loquela enim est ex cogitatione. ~7. Quis, cui integra ratio est, non percipiet, quodDivinum non dividuum sit? tum quod plures Infiniti, In-creati, Omnipotentes ac Dii non dentur? Si alius, cuiratio non est, diceret quod plures Infiniti, Increati, Om-nipotentes ac Dii dabiles sint, modo una eadem essentiasit illis, et quod per id unus Infinitus, Increatus, Omni-potens et Deus sit, annon una eadem essentia est unumidem? et unum idem pluribus non datura Si diceretur,quod unum sit ab altero, tunc HIe qui est ab altero nonest Deus in se, et tamen Deus in Se est Deus a quo omnia(videatur supra, n. 16).
  35. 35. CONCERNING DIVINE LOVE.-N. 23-27. IIcan be only one king in a kingdom, for several icings wouldrend it asunder, but one is able to hold it together. ~5. So would it be with the church scattered throughout~e whole globe, which is called a communion, because it islike one body under one head. It is known that the headrules the body under it at will j for understanding and willhave their seat in the head j and in conformity to the under-standing and will the body is direCted, even to the extent thatthe body is nothing but obedience. As the body can donothing except from the understanding and will in the head,so the man of the church can do nothing except from God.The body seems to aCl of itself; as if the hands and feet inaCling are moved of themselves, or the mouth and tonguein speaking vibrate of themselves, when, in faa, they do notin the slightest degree aCl of themselves, but only from anaffeCtion of the will and the consequent thought of the under-standing in the head. Suppose, now, one body to have morethan one head, and each head to be -independent, from its ownunderstanding and its own will, could such a body continue toexist? For among several heads, singleness of mind such asresults from one head would be impossible. As in the church,so in the heavens; heaven consists of myriads of myriads ofangels, and unless these all and each looked to one God, theywould fall away from one another, and heaven would be brokenup. Consequently, if an angel of heaven but thinks of a plu- rality of gods he is at once separated; for he is cast out into the outmost boundary of the heavens, and sinks downward• • 6. Because the whole heaven and all things of heaven have relation to one God, angelic speech is of such a nature that by a certain unison flowing from the unison of heaven it closes in a single cadence-a proof that it is impossible for the angels to think otherwise than of one God; <or speech is from thought. WI. Who that has sound reason will not perceive that the Divine is not divisible? also that a plurality of Infinites, of Uncreates, of Omnipotents, and of Gods, is impossible? Sup- pose one destitute of reason were to declare that a plurality of Infinites, of Uncreates, of Omnipotents, and of Gods is possi- ble, if only they have one identieat essence (for this· would make one Infinite, Uncreate, Omnipotent, and God), would not the one identical essence be one identity? And one iden- tity is not possible to several. If it should be said that one is
  36. 36. 12 SAPIENTIA ANGELICAQUOD IPSA DIVlN A ESSENTIA SIT AMOR ET SAPIENTIA• • 8. Si colligis omnia, quaecunque nosti, et mittis iliasub mentis tuae intuitionem, et in aliqua spiritu~ elevationescrutaris quid universale omnium est, non potes concIu- dere aliud quam quod sint Amor et Sapientia; sunt enimilIa duo essentialia omnium vitae hominis; omne civileejus, omne morale ejus, et omne spirituale ejus, a duobusiBis pendent, absque illis duobus non sunt aliquid. Simi-liter omnia vitae Hominis compositi, qui est, ut prius dic-tum est, societas major et minor, regnum et imperium,ecclesia, et quoque caelum angelicum. Deme illis amoremet sapientiam, et cogita num sint aliquid, et deprehendesquod absque illis, ut ex quibus, sint nihil. .9. Quod in Deo sit Arnor et simul Sapientia in ipsasua essentia, a nemine negari potest; amat enim omnesex Amore in Se, et ducit omnes ex Sapiel1tia in See Uni-versum etiarn creaturn ex ordine speaatum, est ita plenumsapientia ex amore, ut dicas omnia in complexu illarnipsam esse; sunt enim indefinita in tali ordine, successiveet simuitanee, ut simul sumpta unum faciant. Ex eo etnon aliunde est, quod contineri et in perpetuum conser-vari possint. 30. Ex eo, quod ipsa Divina Essentia sit Arnor etSapientia, est quod hornini binae facultates vitae sint,ex quarum una est illi intelleCtus, et ex altera est illivoluntas. Facultas ex qua intelleCtus, trahit omnia suaex influxu sapientiae a Deo; et facultas ex qua voluntas,trahit omnia sua ex influx~ amoris a Deo. Quod homonon juste sapiat ex non juste amet non tollit facuitates,sed modo includit illas; et quamdiu includit illas, intel-leaus quidem dicitur intelleCtus, similiter voluntas, sedusque essentialiter non sunt: quare si facultates illae au-ferrentur, periret omne humanum, quod est cogitare et excogitare loqui, ac yelle et ex velIe agere. Inde patet, quodDivinum apud hominem resideat in binis illis facultatibus,quae suot facultas sapiendi et facultas amandi, hoc est,quod possit. Quo~ in homine sit posse [sapere et posse]arnare, tametsi non sapit et non amat sicut potest, ex
  37. 37. 12 ANGELIC WISDOM:&om the other, the one which is from the other is not God inHimself j nevertheless, God in Himself is the God from whomall things are (see above, D. 16). THE DIVINE EssENCE ITSELF IS LOVE AND WISDOM. 4 Sum up ~ things you know and submit them to care- ful refleCtion, and in some elevation of spirit search for the universal of all things, and you cannot conclude otherwise than that it is Love and Wisdom. For these are the two essentials of all things of mans life; everything of that life, civil, moral, and spiritual, hinges upon these two, and apart from these two is nothing. It is the same with all things of the life of the colleCtive Man, which is, as was said above, a society, larger or smaller, a kingdom, an empire, a church, and also the angelic heaven. Take away love and wisdom from these, and consider whether they be anything, and you will find that apartfrom love and wisdom as their origin they are nothing. sg. Love together with wisdom in its very essence is in God. This no one can deny; for God loves every one fromlove in itself; and leads every one from wisdom in itself: Thecreated universe, too, viewed in relation to its order, is so fullof wisdom coming forth from love that all things in the aggre-gate may be said to be wisdom itsel£ For things limitless are insuch order, successively and simultaneously, that taken togetherthey make a one. It is from this, and this alone. that theycan be held together and continually preserved. 30. It is because the very Divine Essence is love andwisdom that man has two capacities for life; froln one of thesehe has understanding, from the other, will. The capacityfrom which he bas understanding derives everything it has fromthe influx of wisdom from God, and the capacity from whichhe has will derives everything it has from the influx of lovefrom God. Mans not being truly wise and not loving rightlydoes Dot take away these capacities, but merely closes them up ;and so long as they are closed up, his understanding may becalled understanding and his will may be called will, but they arenot such in essence. If these two capacities; therefore, were tobe taken away, all that is human would perish j for the humanis to think and to speak from thought, and to will and act:u-om will. From this it is clear that the Divine has its seatin man in these two capacities, the capacity to be wise andthe capacity to love (that is, that one may be wise and love).
  38. 38. DE DIVINO APtIORE, PARS I.-N. 3+ 13 multa experientia mihi innotuit, quam alibi videbis in copia. 3:1:. Ex eo quod ipsa Divina Essentia sit Amor et Sa- pientia, est quod omnia in universo se referaot ad bonum et ad verum; omne enim id quod ex amore procedit vo- catur bonum, et quod ex sapientia procedit vocatur ver~m. Sed de his infra plura. 3~. Ex eo quod ipsa Divina Essentia sit Amor et Sapientia, est quod universum et omnia in ilIo, tam viva quam non viva, subsistant ex calore et luce; calor enim correspondet amori, et lux correspondet sapientiae. Quare etiam calor spiritualis est amor, et lux spiritualis est sa- pientia. Sed de his etiam infra plura. 33. Ex Divino Amore et ex Divina Sapientia, quae faciunt ipsam Essentiam quae est Deus, oriuntur amnes af- feetiones et cogitationes apud hominem; affeaiones ex Divino Amore, et cogitationes ex~ Divina Sapientia; et omnia et singula bominis non sunt nisi quam affeetio et cogitatio; illae duae sunt sicut fontes omnium vitae ejus. Omnia jucunda et amoena vitae ejus ex illis suot, jucunda ex afTeetione amoris ejus, et amoena ex cogitatione inde. Nunc quia homo creatus est ut sit recipiens, et recipiens est quantum amat Deum, et ex amore in Deum sapit, hoc est, quantum afficitur illis quae a peo sunt, et quantum cogitat ex affeCl:ione ilIa, sequitur quod Divina Essentia, quae Creatrix, sit Divinus Amor et Divina Sapientia. QUOD DIVINUS AMOR SIT DIVINAE SAPIENTIAE, ET QUOD DIVINA SAPIENTIA SIT DIVINI AM ORIS. 34. Quod Divinum Esse et Divinum Existere in Deo Homine distinete unum sint, videatur supra (n. 14-16). Et quia Divinum Esse est Divinus Amor, et Divinum Ex- istere est Divina Sapientia. ideo haec similiter distinCte unum sunt. DistinCte unum dicuntur, quia amor et sapi- entia duo distineta sunt, sed ita unita ut arnor sit sapientiae et sapientia amoris ; amor enim est in sapientia, et sapi- entia ez:stit in amore: et quia Sapientia trahit suum Ex- istere ex arnore (ut supra, n. IS, dictum est), inde etiam. Divina Sapientia est Esse. Ex quo sequitur, quod Amor et Sapientia simul sumpta sint Divinum Esse, at distinete
  39. 39. CONCERNING DIVINE LOVE.-N. 28-34· 13That in man there is a possibility of loving [and being wise], even when he is not wise as he might be and does not loveas he might, bas been made known to me from much experience,and will be abundantly shown elsewhere. ·3L It is because the very Divine Essence is Love andWisdom, that all things in the universe have relation to goodand truth; for everything that proceeds from love is calledgood, and everything that prqceeds from wisdom is called truth.But of this more hereafter. 3" It is because the very Divine Essence is Love andWisdom, that the universe and an things in it, alive and notalive, have unceasing existence from heat and light; for heatcorresponds to love, and light corresponds to wisdom. Con-sequently spiritual heat is love and spiritual light is wisdom.But of this, also, more hereafter. 33- From the Divine Love and from the Divine Wisdom,that make the very Essence which is God, all affeCtions andthoughts with man have their rise-affeCtions from DivineLove, and thoughts from Divine Wisdom; and each and allthings of man are nothing but affeCtion and thought; these twoare like fountains of all things of mans life. All enjoymentsand pleasantnesses of his life are from these-enjoyments fromthe affeCtion of his love, and pleasantnesses from the thoughttherefrom. Now since man was created to be a recipient, andis a recipient in the degree in which he loves God, and from love •to God is wise; in other words, in the degree in which he isaffeCted by those things which are from God, and thinks fromthat affeCtion, it follows that the Divine Essence, which is theCreator, is Divine Love and Divine Wisdom.DIVINE LOVE IS OF DIVINE WISDOM, AND DIVINE WISDOM IS OF DIVINE LOVE. U. In God-Man Divine Esse and Divine Eristere are onedistinCtly (as may be seen above, n. 14-16). And becauseDivine Esse is Divine Love, and Divine Erisiere is DivineWisdom, these are likewise one distinaIy. They are said to beone distinCtly,· because love and wisdom are two distinCl things,yet so united that love is of wisdom, and wisdom of love;for in wisdom love IS, and in love wisdom EXISTS; and sincewisdom derives its &isiere from love (as was said above, D.IS), therefore Divine Wisdom also is Esse. From this itfollows that love and wisdom taken together are Divine Esse,
  40. 40. SAPIENTIA ANGELICA sumpta vocatur Am~r Divinum Esse, et Sapientia Divinum Existere. Talis est idea angelica de Divino Amore et de Divina Sapientia. 35. Quoniam talis unio Amoris et Sapientiae, ac Sa- pientiae et Amoris, est in Deo Homine, est Divina Essentia una; Divina enim Essentia est Divinus Amor quia est Divinae Sapientiae, et Divina Sapientia quia est Divini Amoris: et quoniam talis unio illorum est, ideo etiam Divina Vita est una. Vita est Divina Essentia. Quod Divinus Arnor et Divina Sapientia sint unum, est quia unio est reciproca, ae unio reciproca facit unum. At de unione reciproca alibi plura dicentur. 36. U nio amoris et sapientiae est quoque in omni opere Divino; ex ilIa est perpetuitas, immo aeternitas ejus. Si plus Divini Amoris quam Divinae Sapientiae, aut si plus Divinae Sapientiae quam Divini Amoris, in aliquo opere creato foret, non subsistet, nisi quantum ex aequo insunt; transit quod super est. 37. Divina Providentia in reformandis, regenerandis, et salvandis hominibus, ex aequo participat ex Divino Amore et ex Divina Sapientia. Ex pluri Divini Amoris quam Divinae Sapientiae, aut ex pluri Divinae Sapientiae quam Divini Amoris, homo non reformari, regenerari et• salvari potest. Divinus Amor vult omnes salvare, sed non salvare potest nisi per Divinam Sapientiam; et Divi- nae Sapientiae sunt omnes leges per quas fit salvatio, et Arnor non potest illas leges transcendere, quoniam Divinus Amor et Divina Sapientia unum sunt, et in unione agunt. 3 8 • Divinus Amor et Divina Sapientia in Verbo intelli- guntur per" justitiam et judicium," Divinus Amor per" jus- titiam" et Divina Sapientia per" judicium :" quare in Verbo dicitur" justitia" et " judicium" de Deo. Ut apud Davitkm, U Justitia et Judicium fulcrum throni tui .. (Ps. lxxxix. blxS[B.A. 14]); apud eundem, Jehovah" educet sicut lucem justitiam••• et judicium •.sicut meridiem J (P.r. xxxvii. 6) : apud Hosclteam, II Desponsabo (2]Me tibi in aetemum ••• in justitia et judicio" (ii. 19); apud Jeremia"" I Suscitabo Da.. idi gennen justu~ qui repabit Res, .•. et faciet judi- cium et justitiam in terra" (xxiii. 5) ;
  41. 41. ANGELIC WISDOM but taken distinCtly love is called Divine Esse, and wisdom Divine Eristere. Such is the angelic idea of Divine Love and of Divine Wisdom. 35- Since there is such a union of love and wisdom and of wisdom and love in God-Man, there is one Divine Essence. For the Divine Essence is Divine Love because it is of Divine Wisdom, and is Divine Wisdom, because it is of Divine Love. And since there is such a union of these, the Divine Life is one. Life is the Divine Essence. Divine Love and Divine Wisdom are a one because the union is reciprocal, and recipro- cal union causes oneness. Of reciprocal union, however, more will be said elsewhere. a6. There is also a union of love and wisdom in every divine work; from which it has perpetuity, yea, its everlasting duration. If there be more of Divine Love than of Divine Wisdom, or more of Divine Wisdom than of Divine Love, in any created work, it can have continued existence only in the measure in which the two are equally in it; whatever is in excess passes of[ 37. The Divine Providence in the reforming, regenerating, and saving of men, partakes equally of Divine Love and of Divine Wisdom. From more of Divine Love than Divine Wis- dom, or from more of Divine Wisdom than Divine Love, man cannot be refonned, regenerated and saved. Divine Love wills to save all, but it can save only by means of Divine Wisdom; to Divine Wisdom belong all the laws through which salvation is effected; and these laws Love cannot transcend, because Divine Love and Divine Wisdom are one, and act in unison. a8. In the Word, Divine Love and Divine Wisdom are meant by ,( righteousness" and "judgment, J Divine Love by c righteousness, " and Divine Wisdom by ((judgment i J for this reason ,( righteousness" and (judgment" are applied in the Word to God; as· in David,, U Righteousness and judgment are the support of Thy throne" (Ps. btuix. 14)j .e Jehovah shall bring forth righteousness as the light, and judgment as the noonday" (PI. xxxvii. 6) ; in Hosea, "I will betroth thee unto Me forever, ..•.in righteousness, and in judi- ment" (ii. 19); in Jeremiah, at I will raise unto David a righteous branch, who shall reign as Idng, .... and shan ezecute judgment and righteousuess in the earth" (xxiii. 5); .
  42. 42. DE DIVINO AMORE, PARS I.-N.40 . ISapud Esat.am, Sedebit "super throno Davidil, et super regno eius, ad ltabiliendum illud ..• in judicio et in justitia" (ix. 6 [R.,A. 7J) :apud eundem, .. Exaltetur Jehovab, ..• quia implevit" terram Ie judicio et justitia" (xxxiii. 5): .apud Dav"-dem, U Cum didicero judicia justitiae tuae :.... septies in die laudo Te super judiciis justitiae tuae " (Ps. cxix. 7, (1]164) ;Simile per" vitam" et U lucem" intelligitur apud Johanne"" 11n Ipso Vita erat, et Vita erat Lux bominum " (i. 4):per U vitam" ibi intelligitur Divinus Amor Domini, et peru lucem U Divina Sapientia Ipsius. Simile etiam per U vi-tam" et U spiritum" apud Jokannem, Jesus dixit, ClVerba quae ego loquor vobis spiritus et vita lunt "(vi. 63). 39. In homine apparent amor et sapientia ut duoseparata, sed usque in se distinCie unum sunt, quoniamapud hominem talis est sapientia qualis est amor, et talisamor qualis est sapientia. Sapientia quae non unum facitcum suo amore, apparet sicut sit sapientia, et tamen nonest; ac amor qui non unum facit cum sua sapientia, appa-ret sicut sit sapientiae amor, tametsi non est; unum enimtrahet suam essentiam et suam vitam ex altero reciproce.Quod sapientia et amor apud hominem appareant ut duoseparata, est quia facultas intelligendi apud ilium estelevabilis in lucem caeli, sed non facultas amandi, nisiquantum homo facit sicut intelligit. Quare id apparentissapientiae, quod non unum facit cum amore sapientiae,relabitur in amorem qui unum facit, qui potest esse amornon sapientiae, immo amor insaniae: homo enim potest.ex sapientia scire quod ilIum oporteat facere hoc et illud,sed usque non facit, quia non amat illud; at quantum examore facit quod sapientiae est, tantum est imago Dei.QUOD DIVINUS AMOR ET DIVINA SAPIENTIA SIT SUB- STANTIA ET QUOD SIT FORMA. 40. Idea vulgarium hominum de amore et de sapien-tia, est sicut de volatili et ftuente in subtili aere seu
  43. 43. CONCERNINIJ DIVINE LOVE.-N. 35-40. 15in Isaiall, "He sha118itupon the throne of David, and upon his kingdom, to estab. lish it in judgment and in righteousness" (ix. 7) ; I. Jehovah shall be exalted, because He hath filled the earth with judgment and righteousness" (xxxiii. 5);in David, "When I shan have learned the judgments of thy righteousness. •••• Seven times a day do I praise Thee, because of the judgments of thy righteousness" (Ps. em. 7, 164).The same is meant by elife" and elight" in ftkn, .. In Him was life, and the life was the light of men" (i. 4).By "life" in this passage is meant the Lords Divine Love,and by "light" His Divine Wisdom. The same also is meantby ,e life" and CC spirit" in Joint, I. Je5US said, The words which I speak unto you, they are spirit, and they are life" (vi. 63). 39- In man love and wisdom appear as two separate things,yet in themselves they are one distinaIy, because with manwisdom is such as the love is, and love is such as the wisdom is.The wisdom which does not make on-e with its love appearsto be wisdom, but it is not; and the love which does notmake one with its wisdom appears to be the love of wisdom,but it is not; for the one must derive its essence and itslife reciprocally from the other. With man love and wisdomappear as two separate things, because with him the capacityfor understanding may be elevated into the light of heaven,but not the capacity for loving, except in the measure in whichhe a& according to his understanding. Any apparent wis-dom, therefore, which does not make one with the love ofwisdom, sinks back into the love which does make one withit; and this may be a love of unwisdom, yea, of insanity.Thus a man may know from wisdom that he ought to do thisor that, and yet he does not do it, because he does not love it.But. so far as a man does from love what wisdom teaches, heis so far an image of God.DIVINE LOVE AND DIVINE WISDOM AR.E SUBSTANCE AND ARE FORM. 40. The idea of men in general about love and about wis-dom is like something hovering and ftoating in thin air or ether ;

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