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1 Kniha (o) rodu Ježíše Krista syna Davidova, syna Abrahamova.

2 Abraham zplodil Izáka. Izák pak zplodil Jákoba. Jákob zplodil Judu a bratří jeho.

3 Judas pak zplodil Fáresa a Záru z Támar. Fáres pak zplodil Ezroma. Ezrom zplodil Arama.

4 Aram pak zplodil Aminadaba. Aminadab pak zplodil Názona. Názon zplodil Salmona.

5 Salmon zplodil Bóza z Raab. A Bóz zplodil Obéda z Rut. Obéd pak zplodil Jesse.

6 Jesse zplodil Davida krále. David pak král zplodil Šalomouna, z té, kteráž někdy byla žena Uriášova.

7 Šalomoun zplodil Roboáma. Roboám zplodil Abiáše. Abiáš zplodil Azu.

8 Aza zplodil Jozafata. Jozafat zplodil Joráma. Jorám zplodil Oziáše.

9 Oziáš pak zplodil Joátama. Joátam pak zplodil Achasa. Achas zplodil Ezechiáše.

10 Ezechiáš pak zplodil Manasesa. A Manases zplodil Amona. Amon pak zplodil Joziáše.

11 Joziáš pak zplodil Jekoniáše a bratří jeho v zajetí Babylonském.

12 A po zajetí Babylonském Jekoniáš zplodil Salatiele. Salatiel pak zplodil Zorobábele.

13 A Zorobábel zplodil Abiuda. Abiud pak zplodil Eliachima. Eliachim zplodil Azora.

14 Azor potom zplodil Sádocha. Sádoch zplodil Achima. Achim pak zplodil Eliuda.

15 Eliud zplodil Eleazara. Eleazar zplodil Mátana. Mátan zplodil Jákoba.

16 Jákob pak zplodil Jozefa, muže Marie, z nížto narodil se JEŽÍŠ, jenž slove Kristus.

17 A tak všech rodů od Abrahama až do Davida bylo rodů čtrnácte. A od Davida až do zajetí Babylonského rodů čtrnácte. A od zajetí Babylonského až do Krista rodů čtrnácte.

18 Jezukristovo pak narození takto se stalo: Když matka jeho Maria snoubena byla Jozefovi, prve než se sešli, nalezena jest těhotná z Ducha svatého.

19 Ale Jozef muž její spravedlivý jsa, a nechtěv jí v lehkost uvésti, chtěl ji tajně propustiti.

20 Když pak on o tom přemyšloval, aj, anděl Páně ve snách ukázal se jemu, řka: Jozefe synu Davidův, neboj se přijíti Marie manželky své; nebo což v ní jest počato, z Ducha svatého jest.

21 Porodíť pak syna, a nazůveš jméno jeho Ježíš; onť zajisté vysvobodí lid svůj od hříchů jejich.

22 Toto pak všecko stalo se, aby se naplnilo, což povědíno bylo ode Pána skrze proroka, řkoucího:

23 Aj, panna těhotná bude, a porodí syna, a nazůveš jméno jeho Emmanuel, jenž se vykládá: S námi Bůh.

24 Procítiv pak Jozef ze sna, učinil, jakož mu přikázal anděl Páně, a přijal manželku svou.

25 Ale nepoznal jí, až i porodila Syna svého prvorozeného, a nazvala jméno jeho Ježíš.

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Doctrine of the Lord # 29

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29. The Lord Made His Humanity Divine from the Divine in Him, and So Was United with the Father

The doctrine of the church, accepted throughout the Christian world, is this:

...our Lord Jesus Christ, the Son of God, is God and man.... But although He is God and man, still there are not two Christs but one, being one because the Divine took to Himself a humanity; yet still completely one, for...He is one person. For as soul and body form one person, so God and man are one Christ....

These words are taken from the doctrine of the Athanasian Creed, which has been accepted throughout the Christian world. They constitute the essential teaching there regarding the union of the Divine and human in the Lord. Everything else said in this same doctrine regarding the Lord — this we will explain in its own section.

It is apparent, clearly, from the above citation, that it accords with the Creed of the Christian Church to say that the Divine and the human in the Lord are not two entities but one, as soul and body are one person; and that it was the Divine in Him that took on the human.

[2] It follows from this that the Divine cannot be separated from the human, nor the human from the Divine, as separating them would be like separating soul and body.

The reality of this is something everyone acknowledges who reads what we have cited above in nos. 19 and 21 from the two Gospels that tell of the Lord’s birth, namely from Luke 1:26-35 and from Matthew 1:18-25. These descriptions make clear that Jesus was conceived of Jehovah God and born from the virgin Mary, thus that the Divine was present in Him and was His soul.

Now because His soul was the Divinity itself of the Father, it follows that His body or humanity became also Divine; for when one element is Divine, the other must be also.

In this way and no other are the Father and Son one — the Father being in the Son, and the Son in the Father —and all things of the Son are the Father’s, and all things of the Father are the Son’s, as the Lord Himself teaches in His Word.

[3] But how the union was formed — this we will tell point by point as follows:

1. The Lord from eternity is Jehovah.

2. The Lord from eternity, or Jehovah, assumed a humanity in order to save mankind.

3. He made His humanity Divine from the Divinity in Him.

4. He made His humanity Divine through temptations or trials that He underwent.

5. The complete union of the Divine and the human in Him was achieved by His suffering of the cross, which was the last of those temptations or trials.

6. He gradually put off the humanity received from the mother and put on a humanity from the Divinity in Him, which is the Divine humanity and the Son of God.

7. Thus God became human in final elements as well as in first ones.

  
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Published by the General Church of the New Jerusalem, 1100 Cathedral Road, Bryn Athyn, Pennsylvania 19009, U.S.A. A translation of Doctrina Novae Hierosolymae de Domino, by Emanuel Swedenborg, 1688-1772. Translated from the Original Latin by N. Bruce Rogers. ISBN 9780945003687, Library of Congress Control Number: 2013954074.

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