rcanum is
that the Lord came into the world, and took upon Him the Human, in order
to put Himself into the power of subjugating the hells, and of reducing
all things to order both in the heavens and on the earth. This Human He
put on over His former Human. This Human which He put on in the world was
like the human of a man in the world. Yet both Humans are Divine, and
therefore infinitely transcend the finite humans of angels and men. And
because He fully glorified the natural Human even to its outmosts, He
rose again with the whole body, differently from any man. Through the
assumption of this Human the Lord put on Divine Omnipotence not only
for subjugating the hells, and reducing the heavens to order, but also
holding the hells in subjection to eternity, and saving mankind. This
power is meant by His "sitting at the right hand of the power and might
of God." Because the Lord, by the assumption of a natural Human, made
Himself Divine Truth in outmosts, He is called "the Word," and it is said
that "the Word was made flesh;" moreover, Divine Truth in outmosts is
the Word in the sense of the letter. This the Lord made Himself by
fulfilling all things of the Word concerning Himself in Moses and the
Prophets. For while every man is his own good and his own truth, and man
is man on no other ground, the Lord, by the assumption of a natural Human,
is Divine Good itself and Divine Truth itself, or what is the same, He is
Divine Love itself and Divine Wisdom itself, both in Firsts and in Lasts.
Consequently the Lord, since His advent into the world, appears as a sun
in the angelic heavens, in stronger radiance and in greater splendor than
before His advent. This is an arcanum which is brought within the range
of the understanding by the doctrine of degrees. The Lord's omnipotence
before His advent into the world will be treated of in what follows.

222. THERE ARE DEGREES OF BOTH KINDS IN THE GREATEST AND IN THE LEAST
OF ALL CREATED THINGS.

That the greatest and the least of all things consist of discrete and
continuous degrees, that is, of degrees of height and of breadth, cannot
be illustrated by examples from visible objects, because the least things
are not visible to the eyes, and the greatest things which are visible
seem undistinguished into degrees; consequently this matter does not
allow of demonstration otherwise than by universals. And since angels
are in wisdom from universals, and from that in knowledge of particul