By the Rev. Erik Sandstrom, Sr.
"The Human Essence was only a something that was added (modo additamentum) to His Divine Essence that was- from eternity" - AC 1461e.
"The Lord, before His coming into the world, was indeed present with the men of the Church, but mediately through angels who represented Him; but since His coming He is present with the men of the Church immediately, for in the world He put on also the Divine Natural, in which He is present with men." - TCR 109
"There is a Divine Trinity, which is Father, Son, and Holy Spirit." - TCR 164. "This Trinity was not before the world was created, but after the world was created, when God became incarnate, it was provided for and came into existence (provisa et facta sit), and then in the Lord God the Redeemer and Saviour Jesus Christ." - TCR 170. "This Church (the Apostolic) did not acknowledge three Divine Persons, and therefore neither a Son of God from eternity, but only a Son of God born in time ... and by no means any Son of God born from eternity." - TCR 636
"It has been told me from heaven that in the Lord from eternity, who is Jehovah, before His assumption of a Human in the world, the two prior degrees existed actually, and the third degree potentially, as they do also with angels; but that after his assumption of the Human in the world He put on over these a third degree, called the natural, thereby becoming Man like a man in the world, but with the difference that in the Lord this degree, like the prior degrees, is infinite and uncreate, while in angel and in man they are all finite and created." - DLW 233.
"Abraham represented both the Divine Itself which is called the 'Father', and the Divine Human which is called the 'Son', thus he represented the Lord as to both the Divine Itself and the Divine Human, but that Divine Human which is from eternity, from which came forth and to which He reduced or brought the Human that was born in time, when He glorified it." - AC 3251e
"The Only-begotten Son ... hath set Him forth." - John 1:18
It is clear from these teachings: 1. That the Additamentum is the Divine Natural which the Lord put on in the world; 2. That this Divine Natural is in itself infinite and uncreate; 3. That nevertheless at a certain point in history, 1980 years ago, it was "born" in a new and special way; 4. That "the Lord from eternity", or the Divine Celestial-Spiritual-and Natural from eternity, or again "that Divine Human which is from eternity", was ever present with men, but prior to the incarnation only mediately through the angelic heaven; 5. That through the Human Essence which was born in time, and which was "only a something added," the Lord became immediately present with men; 6. That this immediate presence, coming about, as was the case, in and through the Lord's Natural, was a presence with men's natural; and 7. That this presence consisted in the Lord's Additamentum (the Divine Natural, the Only-begotten who is in the bosom of the Father) setting forth the Divine in the Human to view before the natural mind of men, that is, consisted in the Lord our God becoming the visible God.
The underlying theme in the passages quoted above is the same. We are not to think, for example, that the statement that the Divine Natural which the Lord assumed while in the world is infinite and uncreate, is in conflict with the teaching that the Son of God, i.e. this same Divine Natural, was born in time. I am sure this underlying theme can be stated in many ways. The following may be one: The Lord God from eternity revealed Himself to men and angels in a new way, when in the fulness of time it became necessary to do so in order to save them. But the points made so far, and related points, require further examination. The following propositions, therefore, will be discussed.
a. The "Divine Celestial", "Divine Spiritual", and "Divine Natural" are so named relative to the reception with men and angels.
b. Of all the five major church dispensations that have been in the world, the New Church alone is said to worship one Visible God; and this for the reason that the Lord in His Divine Natural is now visible to the natural mind of man.
c. The "Divine Human" therefore means the Lord as visible.
d. The Lord's Divine Human, thus His Divine Body, was not only conceived but also born of Jehovah; thus it was in no sense derived from Mary.
e. Nothing whatever from matter was "added" to the Lord; thus the "Additamentum" must be understood in a different context.
f. The Lord's coming into the world involved no change within the Lord Himself, i.e. in the Divine Substance.
g. The purpose in the Lord's temptation battles, therefore in His union with the Divine within Himself, or His glorification, was His conjunction with the human race.
h. There is no salvation without freedom; but freedom involves understanding, and understanding involves seeing the Lord.
i. The Lord from love by means of wisdom accommodates His operation to the states and needs of men; thus the mode and timing of His two advents were determined by those states and needs.
j. What applies to the Lord, applies to the Word.
k. Because the Lord made Himself visible in the natural, therefore His operation became visible also: the whole Trinity which is in the Lord, is now visible.
l. There is a Divine sequence or trilogy: Glorification - Revelation - Salvation.
a. The "Divine Celestial", the "Divine Spiritual", and the "Divine Natural."
We read: "The Divine Celestial and the Divine Spiritual are such in respect to those who receive the Divine of the Lord, for the Lord appears to every one according to the nature of him who receives ... as is clearly manifest from the fact that the Lord appears in one way to the celestial, but in another to the spiritual" (AC 3235:2) ... "consequently the Divine in the one heaven is called the "Divine Celestial", and the Divine in the other heaven the "Divine Spiritual" (AC 8827). We also read: "In the Lord, and consequently from the Lord there is the Divine Celestial, the Divine Spiritual, and the Divine Natural ... Since these three are in the Lord, therefore those three are also in the angelic heaven" (AR 49); or as stated elsewhere: "From the Lord proceeds the Divine Celestial, the Divine Spiritual, and the Divine Natural. Whatever proceeds from His Divine love is called Divine Celestial, and all this is good; whatever proceeds from His Divine wisdom is called Divine Spiritual, and all this is truth; the Divine Natural is from both, and is their complex in the ultimate" (TCR 195).
We note the words, "In the Lord and consequently from the Lord." How are these degrees "in" the Lord? -"Distinctly (or distinguishably) one", answers the Divine Love and Wisdom (cf. Nos. 14ff and 17ff), and the work adds that they are all "infinite and uncreate" (No. 230). But we get a further insight from AC 6417e: "The Lord is nothing else than Divine Good. That which proceeds from His Divine Good and flows into heaven, in His celestial kingdom is called the Divine Celestial, and in His spiritual kingdom the Divine Spiritual; thus the Divine Celestial and the Divine Spiritual are so called relatively to receptions."
Now the infinite and uncreate is one and indivisible. It is not as though the Lord was now in one degree, and then in another; nor as though He would consult within Himself as to what degree within Himself to put into action. The Lord is nothing else than Divine Good. He is pure Love. Wisdom cannot be said to be "added" to it, for infinite Love is itself infinitely wise. Love in its infinite perfection does not "consult" wisdom. Not even the celestial angels (who are likenesses of God) do; even they act spontaneously from a "yea-yea or nay-nay" wisdom that is inscribed in their love. How much more the Lord! But we, men and angels, turning to the Lord, view Him according to the nature of our spiritual eye. Thus it is that all influx from the Divine is according to the state of the receiving vessel, whatever the state of that vessel.
Yet we (from the Writings) speak of Love and Wisdom, and we do because to us, and to angels below the highest heaven, they appear as two. We as it were separate the act from the ruling love out of which it proceeds. Frequently we are even entirely oblivious of the very existence of such a love, let alone its nature. Yet every act is nothing but love acting and every word is nothing but love speaking. In either case it is love forming itself. This, if the love is genuinely good, we call wisdom. So the Divine Operation and the Divine Word are nothing but the infinite Divine Love acting and speaking -- nor can it act or speak except in such a way as to carry out precisely what it intends, thus with perfect wisdom.
Our age, however, is spiritual rather than celestial in character. We are brought to order by means of truth, not by means of good. We can see the truth, but we have no feel for what is good, not until after regeneration. And the truth with us is in the beginning harsh and argumentative, and uncomfortably convincing. To us it is something apart from good. What it actually is in itself we have to learn, because we do not perceive it. A regenerate state does perceive it. In the meantime we have to learn that in itself truth is nothing but good, that is, the very form of good.
So, therefore, when the Lord "puts on" His Celestial in the highest heaven, or "puts on" His Spiritual in the middle heaven, or "puts on" His Natural in the New Christian Heaven and in the world, He does so by acting and speaking according to the state of the reception in each case.
It follows that the Lord's putting on the Divine Natural by coming into the world, means that His infinite love to save took to itself a new mode of accommodation. This new mode was the Word becoming Flesh and dwelling among us. And while this accommodation was a stupendous act, with stupendous and eternal consequences, yet the Word in the Flesh, or the Personified Word, called the Lord's Human Essence, "was only an Additamentum to His Divine Essence that was from eternity" (AC 1461e). After all, the infinite love that sent the Lord into the world, had foreseen all things, willed all things, from eternity. All that was now needed was to do what was ever intrinsic in the Lord's love, namely, to reach out, or down, in fulness; all that was needed was to put on Flesh.
Thus it is-that what is called "only an Additamentum" was inscribed in the Lord's Divine Essence from eternity. It follows that the Additamentum too is infinite and uncreate.