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Isaiah 1

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1 The vision of Isaiah, the son of Amoz, which he saw about Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.

2 Give ear, O heavens, and you, O earth, to the word which the Lord has said: I have taken care of my children till they became men, but their hearts have been turned away from me.

3 Even the ox has knowledge of its owner, and the ass of the place where its master puts its food: but Israel has no knowledge, my people give no thought to me.

4 O nation full of sin, a people weighted down with crime, a generation of evil-doers, false-hearted children: they have gone away from the Lord, they have no respect for the Holy One of Israel, their hearts are turned back from him.

5 Why will you have more and more punishment? Why keep on in your evil ways? Every head is tired and every heart is feeble.

6 The body, from head to foot, is all diseased; it is a mass of open wounds, marks of blows, and broken flesh: the flow of blood has not been stopped, and no oil has been put on the wounds.

7 Your country has become waste; your towns are burned with fire; as for your land, it is overturned before your eyes, made waste and overcome by men from strange lands.

8 And the daughter of Zion has become like a tent in a vine-garden, like a watchman's house in a field of fruit, like a town shut in by armies.

9 If the Lord of armies had not kept some at least of us safe, we would have been like Sodom, and the fate of Gomorrah would have been ours.

10 Give ear to the word of the Lord, you rulers of Sodom; let your hearts be turned to the law of our God, you people of Gomorrah.

11 What use to me is the number of the offerings which you give me? says the Lord; your burned offerings of sheep, and the best parts of fat cattle, are a weariness to me; I take no pleasure in the blood of oxen, or of lambs, or of he-goats.

12 At whose request do you come before me, making my house unclean with your feet?

13 Give me no more false offerings; the smoke of burning flesh is disgusting to me, so are your new moons and Sabbaths and your holy meetings.

14 Your new moons and your regular feasts are a grief to my soul: they are a weight in my spirit; I am crushed under them.

15 And when your hands are stretched out to me, my eyes will be turned away from you: even though you go on making prayers, I will not give ear: your hands are full of blood.

16 Be washed, make yourselves clean; put away the evil of your doings from before my eyes; let there be an end of sinning;

17 Take pleasure in well-doing; let your ways be upright, keep down the cruel, give a right decision for the child who has no father, see to the cause of the widow.

18 Come now, and let us have an argument together, says the Lord: how may your sins which are red like blood be white as snow? how may their dark purple seem like wool?

19 If you will give ear to my word and do it, the good things of the land will be yours;

20 But if your hearts are turned against me, I will send destruction on you by the sword; so the Lord has said.

21 The upright town has become untrue; there was a time when her judges gave right decisions, when righteousness had a resting-place in her, but now she is full of those who take men's lives.

22 Your silver is no longer true metal, your wine is mixed with water.

23 Your chiefs have gone against the Lord, they have become friends of thieves; every one of them is looking for profit and going after rewards; they do not give right decisions for the child who has no father, and they do not let the cause of the widow come before them.

24 For this reason the Lord, the Lord of armies, the Strong One of Israel, has said, I will put an end to my haters, and send punishment on those who are against me;

25 And my hand will again be on you, washing away what is unclean as with soap, and taking away all your false metal;

26 And I will give you judges again as at the first, and wise guides as in the past; then you will be named, The Town of Righteousness, the true Town.

27 Upright acts will be the price of Zion's forgiveness, and by righteousness will men be living there.

28 But a common destruction will overtake sinners and evil-doers together, and those who have gone away from the Lord will be cut off.

29 For you will be put to shame because of the trees of your desire, and because of the gardens of your pleasure.

30 For you will be like a tree whose leaves have become dry, and like a garden without water.

31 And the strong will be as food for the fire, and his work as a flame; and they will be burned together, with no one to put out the fire.

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On the Athanasian Creed #30

  
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30. CONCERNING THE CREED OF ATHANASIUS

This is in complete harmony if only one God is acknowledged, so that there is no thought of three persons. If, in accordance therewith, the Creed of Athanasius is read, without allowing any other idea to enter, then full harmony is effected.

1. It is denied by no one that the Divine which took on the Human was His Divine, thus that the Lord suffered Himself to be born. Thence it follows that this is the Divine of Whom it is written in Matthew and in Luke. Nor was there another Father from whom He was conceived but the very Divine which He called His Father. Nor was there any other. This accords with the words in Matthew that Joseph "touched her not," [1:25] and again in Luke when Mary said that "she knew not a man" [1:34], and when Joseph "found that she was with child, and so was minded to put her away." [Matthew 1:19.]

2. The Divine of the Lord took on the Human. If the Divine is one, it follows that the Divine Itself, which is one, assumed the Human. Nor is any good done by the idea that the Divine which created the universe put on the Human. For in the Creed it is said that the Divine of the one Person, and the Divine of the other Person are entirely equal, as in these words - "Just as the Father is infinite, eternal, uncreate, omnipotent, God the Lord, so is the Son. For no one of them is first or last, greatest or least, but they are altogether equal." What, then, matters it whether I think that the Divine of the Lord or the Divine of the Father assumed the Human, so long as there exists the same idea in either case? Yet when it is said that the Divine of the Father put on the Human, the idea today in the Christian world is opposed. Nevertheless, it is exactly the same since the one Divine is altogether equal with the other.

3. It is said that the Lord was perfect God and perfect Man. Or, concerning the Human it is said that He was perfect Man consisting of a rational soul and a perfect body, and thence that he was Man from the nature of the mother. No one who thinks about this matter from the Divine order known to everyone, is able to accept it into his faith, for it would be to say that the Lord can exist as rational Man, or perfect Man from the mother alone. For was He not from the Father? And is it not the case that life and the initiament of life is from the father and its additions from the mother? To believe that the Lord was perfect Man from the mother alone, is quite contrary to all order and to what is said. Is there not the image of the father in children equally with that of the mother? The very love or ruling affection of the father stands out clearly in grandchildren and in families. In a word, there must be father and mother that man may be perfect man. How then is it to be believed that He was perfect Man from the mother?

4. Does it not then follow that the Divine was in the Lord from conception as is the soul in the case of every man.

5. This was considered by Athanasius when he said that God and Man are one Christ, not two but a united person like soul and body. From these statements it is clear that, according to our creedal faith, the Divine and the Human in the Lord are together in one Person, and not that the Divine is outside the Human as many crazily imagine.

6. Again, it is further stated that the two natures were not co-mingled, but that the Divine took to itself the Human. Neither are soul and body co-mingled with any man; but with every one, the soul clothes itself with a body and so takes to itself that which is called the human. In this also there is agreement.

7. And so when the Divine takes to itself the Human, uniting Itself with the Human as soul and body, so that there is one united person, then also the Human participates in the Divine, namely by becoming one [with it]. Thence also it can be confirmed that the Human, too, is Divine.

8. This also is confirmed in the Word, as in the Old Testament, that a Son was born whose name shall be God, The Everlasting Father, God with us, Jehovah our Righteousness. These names refer to the Human of the Lord, for it is said that thus shall the Son be called [Isaiah 9:6]; also elsewhere, as particularly in Revelation, where such things are said concerning "The Son of Man" by which name, also, the Divine Human of the Lord is meant.

  
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Thanks to the Swedenborg Society for the permission to use this translation.