26. (Verse 5) And from Jesus Christ. That this signifies, from the Lord as to the Divine Human, is evident from the fact that this was the name of the Lord in the world, thus the name of His Human; but, as to His Divine, His name was Jehovah and God. It is called the Divine Human, because the Lord made His Human Divine when He was in the world; for He united it to His Divine, which was in Him from conception, and which He had as a soul from the Father, consequently, which was His life. For the soul of every one is his life; and the body, which is human, lives from it; therefore, when the Divine was united to the Human in the Lord, as the soul to the body, it is called the Divine Human. (That it is according to the doctrine of the church, that, as the soul and body make one man, so the Divine and Human make one Christ, as also that His Divine and Human were one person, may be seen above, n. 10.) They therefore, who think of the Lord's Human and not at the same time of His Divine, will on no account admit the expression "Divine Human;" for they think separately of His Human and of His Divine, which is like thinking of a man separately from his soul or life, which, however, would not be to think of the man at all; still less of the Lord. Because such a separate idea is in their thought, they pray the Father to have compassion for the sake of the Son; when, nevertheless, the Lord Himself should be prayed to have compassion, in whom, according to the universal doctrine of the church, the Divine is such as that of the Father; for that doctrine teaches, that as the Father, so also the Son, is uncreate, infinite, eternal, almighty, God, and Lord; and neither is before or after the other, nor greater or less than the other (from the Athanasian Creed). This is also in accordance with the doctrine taught by the Lord Himself, which is; That He and the Father are one; ¹ and that he who seeth Him seeth the Father, ² because He is in the Father and the Father in Him; ³ that He is the way, the truth, and the life; ⁴ and that no one cometh to the Father but by Him. ⁵ It is therefore evident how much they turn aside from the way and from the truth, who pass by the Lord, and approach the Father directly. But as I have conversed a good deal upon this subject with angels, and also with spirits, who, when they lived in the world, belonged to the Reformed Church, and some to the Papal religion, I wish to relate these things in the following pages; from which it will be seen what kind of light the church would have concerning the Divine, which is its first and primary, if the Divine Human of the Lord were acknowledged and believed.

Footnotes:

78. IT IS FROM THE LORD'S DIVINE HUMAN THAT HEAVEN AS A WHOLE AND IN PART REFLECTS MAN.

That it is from the Lord's Divine Human that heaven as a whole and in part reflects man, follows as a conclusion from all that has been stated and shown in the preceding chapters, namely: (i) That the God of heaven is the Lord. (ii) It is the Divine of the Lord that makes heaven. (iii) Heaven consists of innumerable societies; and each society is a heaven in a smaller form, and each angel in the smallest form. (iv) All heaven in the aggregate reflects a single man. (v) Each society in the heavens reflects a single man. (vi) Therefore every angel is in a complete human form. All this leads to the conclusion that as it is the Divine that makes heaven, heaven must be human in form. That this Divine is the Lord's Divine Human can be seen still more clearly, because in a compendium, in what has been collected, brought together and collated from the Arcana Coelestia and placed as a supplement at the end of this chapter. That the Lord's Human is Divine, and that it is not true that His Human is not Divine, as those with in the church believe, may also be seen in the same extracts, also in the chapter on The Lord, in The New Jerusalem and its Heavenly Doctrine, at the end.