owever
remote. Such is the state of spirits and angels, who are men even as
regards their bodies. In whatever place their thought is, there they
appear, because in the spiritual world spaces and distances are
appearances, and make one with the thought that is from their affection.
From all this it can be seen that God, who appears as a sun far above
the spiritual world, and to whom there can belong no appearance of space,
is not to be thought of from space. And it can then be comprehended that
He created the universe out of Himself, and not out of nothing; also that
His Human Body cannot be thought great or small, that is, of any one
stature, because this also pertains to space; consequently that in things
first and last, and in things greatest and least, He is the same; and
still further, that the Human is the inmost in every created thing,
though apart from space. That the Divine is the same in things greatest
and least may be seen above (n. 77-82); and that the Divine apart from
space fills all spaces (n. 69-72). And because the Divine is not in space,
it is not continuous [nec est continuum], as the inmost of nature is.

286. That God unless He were a Man could not have created the universe
and all things thereof, may be clearly apprehended by any intelligent
person from this, that he cannot deny that in God there is Love and
Wisdom, mercy and clemency, and also goodness itself and truth itself,
inasmuch as these are from God. And because he cannot deny this, neither
can he deny that God is a Man; for abstractly from man not one of these
is possible; for man is their subject, and to separate them from their
subject is to say that they are not. Think of wisdom, and place it outside
of man - is it anything? Can you conceive of it as something ethereal, or
as something flaming? You cannot; unless perchance you conceive of it as
being within these; and if within these, it must be wisdom in a form such
as man has; it must be wholly in the form of man, not one thing can be
lacking if wisdom is to be in that form. In a word, the form of wisdom is
man; and because man is the form of wisdom, he is also the form of love,
mercy, clemency, good and truth, because these make one with wisdom. That
love and wisdom are not possible except in a form, see above (n. 50-53).

287. That love and wisdom are man is further evident from the fact that
the angels of heaven are men in beauty in the measure in which they are
in love and its wi