1. I. La Divina Provvidenza è il governo del Divino amore e della Divina sapienza del Signore

Affinché sia noto cosa sia la Divina Provvidenza, e quale sia il governo del Divino amore e della Divina sapienza del Signore, è necessario conoscere ciò che è stato detto e mostrato sul Divino amore e sulla Divina sapienza nell’opera omonima dedicata a questo soggetto, con riguardo alle seguenti proposizioni:

nel Signore il Divino amore amore appartiene alla Divina sapienza (nn. Divino amore e Divina sapienza 34–39);

il Divino amore e la Divina sapienza non possono che essere in altri oggetti creati da essi (nn. Divino amore e Divina sapienza 47 – 51);

tutte le cose dell’universo sono state create dal Divino amore e dalla Divina sapienza (nn. 52, 53, 151 – 156);

tutte le cose dell’universo sono recipienti del Divino amore e della Divina sapienza (nn. Divino amore e Divina sapienza 54 – 60);

il Signore dinanzi agli angeli appare come sole. Il calore che ne procede è l’amore; e la luce che ne procede è la sapienza (nn. Divino amore e Divina sapienza 83–98; 296–301);

il Divino amore e la Divina sapienza che procedono dal Signore sono uno (nn. Divino amore e Divina sapienza 99 – 102);

il Signore ab eterno, che è Jehovah, ha creato l’universo e tutte le cose dell’universo da se stesso e non dal nulla (nn. Divino amore e Divina sapienza 282–284; 290–295).

52. Everything in the universe was created by the divine love and wisdom of the Divine-Human One. The universe, from beginning to end and from first to last, is so full of divine love and wisdom that you could call it divine love and wisdom in an image. This is clearly evidenced by the way everything in the universe answers to something in us. Every single thing that comes to light in the created universe has such an equivalence with every single thing in us that you could call us a kind of universe as well. There is a correspondence of our affective side and its consequent thought with everything in the animal kingdom, a correspondence of our volitional side and its consequent discernment with everything in the plant kingdom, and a correspondence of our outermost life with everything in the mineral kingdom.

This kind of correspondence is not apparent to anyone in our physical world, but it is apparent to observant people in the spiritual world. We find in this latter world all the things that occur in the three kingdoms of our physical world, and they reflect the feelings and thoughts of the people who are there--the feelings that come from their volition and the thoughts that come from their discernment--as well as the outermost aspects of their life. Both their feelings and their thoughts are visible around them looking much like the things we see in the created universe, though we see them in less perfect representations.

From this it is obvious to angels that the created universe is an image depicting the Divine-Human One and that it is his love and wisdom that are presented, in image, in the universe. It is not that the created universe is the Divine-Human One: rather, it comes from him; for nothing whatever in the universe is intrinsic substance and form or intrinsic life or intrinsic love and wisdom. We are not "intrinsic persons." It all comes from God, who is the intrinsic person, the intrinsic wisdom and love, and the intrinsic form and substance. Whatever has intrinsic existence is uncreated and infinite; while what comes from it, possessing nothing within itself that has intrinsic existence, is created and finite. This latter presents an image of the One from whom it derives its existence and manifestation.