ANGELIC WISDOM CONCERNING THE DIVINE PROVIDENCE
ANGELIC WISDOMCONCERNINGTHE DIVINE PROVIDENCEBYEMANUEL SWEDENBORGFirst published in Latin, Amsterdam, 1764Rotch EditionBOSTON AND NEW YORKHOUGHTON MIFFLIN COMPANYThe Riverside PressCambridge
.THE DIVINE PROVIDENCE IS THEGOVERNMENT OFTHE LORD'S DIVINE LOVE AND WISDOM.1. In order to understand what the Divine Providenceis, and that it is the Government of the Lord's DivineLove and Wisdom, it is important to know the thingsconcerning the Divine Love and Wisdom that havealready been said and shown in the treatise upon them.They are these : In the Lord the Divine Love is of theDivine Wisdom, and the Divine Wisdom is of the DivineLove (n. 34-39). The Divine Love and Divine Wisdommust needs be and exist in others, created by them (n.All things of the universe have been created by theDivine Love and Wisdom (n. 52, 53, 151-156). All thingsof the universe are recipients of the Divine Love andWisdom (n. 55-60). The Lord appears before the angelsas a Sun; ihe heat thence proceeding is love, and the lightthence proceeding is wisdom (n. 83-88, 89-92, 93-98,296-301). The Divine Love and Wisdom which proceedfrom the Lord make one (n. 99-102). The Lord frometernity, who is Jehovah, created the universe and alltbings thereof from Himself, and not from nothing (n.282-284, 290-295). These things are in the treatiseentitled "Angelic Wisdom concerning the Divine Loveand Wisdom."2. From these things, when compared with the thingsconcerning Creation presented in the same treatise, itmay
2ANGELIC WISDOM CONCERNING[No. 3.indeed be evident that the Government of the Lord'sDivine Love and Wisdom is what is called the DivineProvidence; but as creation was there treated of, and notthe preservation of the state of things after creation,which is the Lord's government, therefore this is now tobe treated of. But the present article will treat of thepreservation of the union of Divine Love and Wisdom, orof Divine Good and Truth, in the things which arecreated; and of these things we are to speak in thefollowing order : I. The universe with the things, each andall, belonging to it has been created from the Divine Loveby the Divine Wisdom. II. The Divine Love and Wisdomproceed from the Lord as one. III. This one is in a certainimage in every created thing. IV. It is of the DivineProvidence for every created thing, in general and inparticular, to be such a one; and if it is not, for it to bemade so. V. The good of love is not good any furtherthan it is united to the truth of wisdom; and the truth ofwisdom is not truth any further than it is united to thegood of love. VI. The good of love not united to thetruth of wisdom is not good in itself, but is apparentgood; and the truth of wisdom not united to the good oflove is not truth in itself, but is apparent truth. VII. TheLord does not suffer any thing to be divided; wherefore itmust either be in good and truth together, or it must be inevil and falsity together. VIII. That which is in good andtruth together is something; and that which is in evil andfalsity together is not any thing. IX. The Lord's DivineProvidence causes evil and falsity that are together toserve for equilibrium, for relation, and for purification;and thus for the conjunction of good and truth in others.3. I. The universe with the things, each and all, belonging to it hasbeen created from the Divine Love by the Divine Wisdom. It hasbeen shown in the treatise concerning the " Divine Love
and Wisdom," that the Lord from eternity, who isJehovah, is, as to essence, Divine Love and Wisdom,
No. 3-]THE DIVINE PROVIDENCE.3and that He has created the universe and all things of itfrom Himself. It follows from this, that the universe withthe things, each and all, belonging to it has been createdfrom the Divine Love by the Divine Wisdom. In thesame treatise it was also shown that love without wisdomcannot do any thing, nor can wisdom do any thingwithout love. For love without wisdom, or will withoutunderstanding, cannot think any thing, nor yet can it seeand feel any thing, nor can it say any thing; therefore lovewithout wisdom, 0r will without understanding, cannotdo any thing. In like manner wisdom without love, 0runderstanding with out will, cannot think any thing, norcan it see and feel any thing, nor yet can it say any thing;therefore wisdom with- Art love, or understandingwithout will, cannot do any thing; for if love is takenaway, there is n0 longer any willing, and so there is noacting. Since it is so with a man when he is doing anything, much more was it so with God, who is Love itselfand Wisdom itself, when He created and made theuniverse and all things thereof. That the uni verse withthe things, each and all, belonging to it has been createdfrom the Divine Love by the Divine Wisdom may beproved from all things submitted to the sight in theworld. Only take a particular object, and examine it withsome wisdom, and you will be convinced. Take a tree, orits seed, its fruit, its flower, or its leaf, gather the wisdomthat is in you, View the object with a good microscope,and you will see wonderful things; and the interiors,which you do not see, are more wonderful still. Mark theorder in its progression; how the tree grows from theseed even till new seed is produced; and considerwhether at every successive stage there is not a continualendeavor to propagate itself further; for the last thing towhich it is tending is seed, in which is its prolific
principle anew. If then you wish to think spiritually also,and you can do this if you desire, will you not seewisdom here ? And if you are willing to go far enough inspiritual thought, will you not furiher
4ANGELIC WISDOM CONCERNING[No.see that this is not from the seed, nor from the sun of theworld, which is pure fire, but that it is in the seed fromGod the Creator, whose wisdom is infinite ? And that itnot only was in the seed at creation, but is continually init afterwards ?— for upholding is perpetual creation, assubsistence is perpetual existence. This is just as if youshould take away will from action; the work then stops :it from speech you take away thought, speech stops; or iffrom motion you take away effort, motion stops; in aword, if from an effect you take away the cause, theeffect perishes; and so on. Every such created thing isgifted with power; but power acts not from itself, butfrom him who gave the power. Subject any thing else onearth to observation, as the silkworm, the bee, or someother little object of the animal kingdom; look at it firstnaturally, afterwards rationally, and at length spiritually :then, if you can think deeply, you will be astonished at allthings; and if you let wisdom speak within you, you willsay in amazement, " Who does not see the Divine inthese things ? All things are of the Divine Wisdom." Stillmore will this be so, if you look to the uses of all createdthings, seeing how They follow on in their order even toman, and from man to the Creator from whom they are;seeing, too, that upon the conjunction of the Creatorwith man the connection of all things is dependent; and,if you are willing to acknowledge it, the preservation ofall things. In what follows it will be seen that the DivineLove created all things, but nothing without the DivineWisdom.4. II. The Divine Love and Wisdom proceed from the Lord asone. This, also, is manifest from what was shown in thetreatise concerning the " Divine Love and Wisdom,"especially from these things there : Esse and Existere [to beand to exist] are in the Lord distinctly o ie (n. 14–17). Inthe Lord infinite things are distinctly one (n. 17-22). TheDivine Love is of the Divine Wisdom, and the DivineWisdom is of the Divine Love (n. 34-39). Love without
No- 4-1THE DIVINE PROVIDENCE.3marriage with wisdom cannot do any thing (n. 401-403).Love acts in nothing except in conjunction with wisdom(n. 409, 40). Spiritual heat and spiritual light, in proceeding from the Lord as a Sun, make one, as the DivineLove and Divine Wisdom in the Lord are one (n. 99102). From what is shown in the places referred to, thetruth of the proposition is manifest. But as it is notknown how two things distinct from each other can actas one, I wish to show here that there cannot be a onewithout a form, but the form itself makes the one; andnext, that the form makes a one the more perfectly, asthe things entering into the form are individually distinctand yet united.There cannot be a one without a form, but the form iselfmakes the one .—Every person who thinks intently, may seeclearly that there is not a one without a form, and if thereis a one it is a form; for every thing existing derives fromits form that which is called quality, and whatever iscalled predicate, also that which is called change of state,that too which is called relation, and the like. Wherefore,that which is not in a form is not [the subject] of anypower to affect; and what is not [the subject] of anypower to affect is [the subject] of nothing real. Formitself gives all these things. And because all the thingswhich are in a form, if the form is perfect, mutuallyregard each 0ther, as link does link in a chain, therefore itfollows that the form itself makes the one; and thusmakes a subject, of which may be predicated quality,state, power to affect, thus any thing, according to theperfection of the form. Such a one is every thing tbat theeye can see in tbe world; and such a one also is everything that is not seen with the eye, whetber it be in interior nature or in the spiritual world : such a one is man,
and such a one is human society; the church is such aone, and the whole angelic heaven before the Lord; in aword, such a One is the created universe, not only ingeneral but also in every particular. For things, each andall, to be
6ANGELIC WISDOM CONCERNING[No.forms, it must needs be that He who created all things isForm itself, and that all things which have been createdin forms are from Form itself : this, therefore, is whatwas shown in the treatise concerning the " Divine Loveand Wisdom," as follows : The Divine Love and Wisdomare substance and are form (n. 40-43). The Divine Loveand Wisdom are Form in itself, thus the Itself [whichalone is, n. 45], and the Only [from which all else is, n.45], n. 44-46. The Divine Love and Wisdom are one inthe Lord (n. n. 18-22). And they proceed as one from theLord (n. 99-102, and in other places). The form makes a onethe more perfectly, as the things entering into the form areindividually distinct and yet united :— This comes withdifficulty into the understanding, unless it is elevated; forthe appearance is that a form can make a one only bysimilitudes coming from uniformity in the ihings thatenter into the form. On this subject I have frequentlyspoken with angels, who said that it is an arcanum whichtheir wiser ones perceive clearly, and the less wiseobscurely; but that the truth is, that a form is the moreperfect as the things that make it are individually distinct,and yet, each in its own way, united. They confirmed thisby the societies in the heavens, which, taken together,constitute the form of heaven; also by the angels of eachsociety, for the form of a society is more perfect inproportion as each angel is more distinctly his own [suus],and thus free, and so loves his consociates as fromhimself and his affection. They illustrated it also by themarriage of good and truth; showing that the moredistinctly they are two, the more perfectly they can makeone; so, too, with love and wisdom; and that what is notdistinct is confused, giving rise to every imperfection ofform. But how things perfectly distinct are united and somake one, they also proved by many things, especially bythe ihings that are in the human body, in whichinnumerable parts are thus distinct and yet united,distinct by their coverings
No. 5-]THE DIVINE PROVIDENCE.7and united by their ligaments; showing that it is likewiseso with love and all that belongs to it, and with wisdomand all the things belonging to it, which are perceivedonly as one. More on these subjects may be seen in thetreatise on the "Divine Love and Wisdom" (n. 14-22),and in the work concerning " Heaven and Hell " (n. 56and 489). This has been adduced because it is of AngelicWisdom.5. III. This one is in a certain image in every created thing.That the Divine Love and Wisdom, which in the Lordare one and proceed as one from Him, are in a certainimage in every created thing may be evident from what isshown throughout the treatise concerning the DivineLove and Wisdom, and especially in n. 47-51, 55- G0,282-284, 290-295,313-318,319-326,349-357; where it isshown that the DiVine is in every created thing, becauseGod the Creator, Who is the Lord from eternity, hadproduced from Himself the Sun of the spiritual world,and by that Sun all things *of the universe; consequentlythat that Sun, which is from the Lord, and in which theLord is, is not only the first substance, but is also theonly substance from which all things are; and because itis the only substance, it follows that it is in every createdthing, but with infinite Variety according to uses. Nowbecause Divine Love and Wisdom are in the Lord, andDivine fire and brightness are in the Sun from Him, andfrom the Sun are spiritual heat and spiritual light, andthese two make one, it follows that this one is in acertain image in every created thing. Hence it is that allthings in the universe have relation to good and truth,yea, to their conjunction; or, what is the same, that allthings in the universe have relation to loVe and wisdom,and to their conjunction; for good is of love, and truth isof wisdom; for love calls all belonging to it good, andwisdom calls all belonging to it truth. That there is aconjunction of these in every created thing will be seenin what follows.
8ANGELIC WISDOM CONCERNING[N0.6. It is acknowledged by many that there is an only sub.stance, which is also the first, from which all things are;but what that substance is in quality is not known. It isbelieved to be so simple that nothing is more simple; thatit may be likened to a point, with no dimension; and thatfrom an infinite number of such the forms of dimensionhave their existence. This, however, is a fallacy, originating from the idea of space; for, from this idea, thereseems to be such a least thing; but still the truth is, thatthe simpler and purer any thing is, the more and the fullerit is. For this reason, the more deeply any object isexamined, the more wonderful, perfect, and beautiful arethe things seen in it; and thus in the first substance are themost wonderful, perfect, and beautiful of all. This is so,because the first substance is from the spiritual Sun,which, as was said, is from the Lord, and the Lord is in it;thus that Sun is itself the only substance which, as it is notin space, is the all in all, and is in the greatest and the leastthings of the created universe. Since that Sun is the firstand only substance, from which all things are, it followsthat there are in that substance infinitely more things thancan appear in the substances originating from it, whichare called substantiated [D. L. & W. n. 229], and at lengthmatter; they cannot appear in these, because they descendtrom that Sun by degrees of a twofold kind, according towhich all perfections decrease. Hence, as was said above,the more deeply any thing is examined, the more wonderful, perfect, and beautiful are the things that are seen.These things are said, to prove that in a certain image theDivine is in every created thing; but that it is less and lessapparent in descending through the degrees, and still lesswhen the lower degree, separated from the higher byclosing, is blocked up with earthly matters. But these
things musi needs seem obscure, unless the things havebeen read and understood which are shown in the treatiseon the "Divine Love and Wisdom," concerning thespiritual Sun, n. 83-
No. 8-]THE DIVINE PROVIDENCE.9173; concerning degrees, n. 173-281; and concerning thecreation of the universe, n. 282-357.7. IV. It is of the Divine Providence for every created thing,in general and in particular, to be such a one; and if it is not, for itto be made so : that is, that in every created thing thereshall be something from the Divine Love and at thesame time from the Divine Wisdom; or, what is thesame, that in every created thing there is good and truth,or the conjunction of good and truth. Since good is oflove and truth is of wisdom, as was said above (n. 5), inthe following pages the terms good and truth will beused throughout instead of love and wisdom; and themarriage of good and truth, instead of the union of loveand wisdom.8. From the preceding article it is manifest that theDivine Love and Wisdom, which in the Lord are one,and which proceed as one from the Lord, are in a certainimage in every thing created by Him. Now, also, something shall be said particularly concerning that one, orthe union which is called the marriage of good and truth.This marriage is, I. In the Lord Himself; for, as was said,the Divine Love and the Divine Wisdom are one in Him.II. It is from the Lord; for, in every thing that proceedsfrom Him, love and wisdom are fully united; the twoproceed from the Lord as a Sun, the Divine Love asheat, and the Divine Wisdom as light. III. They areindeed received as two by the angels, but they are unitedin them by the Lord; so, too, with the men of thechurch. IV. It is from the influx of love and wisdom asone from the Lord wiih the angels of heaven and themen of the church, and from their reception by angelsand men, that the Lord is called in the Word theBridegroom and the Husband, and heaven and thechurch are called the bride and the wife. V. As far,
therefore, as heaven and the church in general, and anangel of heaven and a man of the church in particular,are in that union, or in the marriage of good and truth,so far1*
10ANGELIC WISDOM CONCERNING[No. 1wthey are the Lord's image and likeness; since these two areone in the Lord, yea, are the Lord. VI. Love and wisdom,in heaven and in the church in general, also in an angel ofheaven and in a man of the church, are one when the willand the understanding, thus when good and truth, makeone; or, what is the same, when charity and faith makeone; or, what is still the same, when doctrine from theWord and a life according to it make one. VII. How ihetwo make one in man and in all belonging to him isshown in the treatise concerning the " Divine Love andWisdom " (Part V., 0. 358-432), where it treats of thecreation of man, and especially of the correspondence ofthe will and understanding with the heart and lungs.9. In what now follows it will throughout be told howthe two make One in things below man or external tohim, in the animal and the vegetable kingdoms; but thesethree things are to be premised : First, In the universe andin each and all of the things belonging to it, as created bythe Lord, there was the marriage of good and truth.Second, This marriage was severed in man after creation.Mird, It is of the Divine Providence that the separatedshould be made one, and thus the marriage of good andtruth restored. As these three things are abundantlyproved in the ireatise concerning the "Divine Love andWisdom," further proof is unnecessary. Any one may alsosee from reason, that, as there was from creation themarriage of good and truth in every creaied thing, and asit was afterwards severed, the Lord is continually workingto restore it; consequently that its restoration, and thencethe conjunction of the created universe with the Lordthrough man, is of the Divine Providence.0. V. The good of love is not good any further than it is united tothe truth of wisdom; and the truth of wisdom is not truth any
further than it is united to the good of love. Good and truth havethis from their origin. Good in its origin s in ihe Lord,and likewise truth; for the Lord is Good
N0. 1llTILE DIVINE PROVIDENCE.IIitself and Truth itself; and the two in Him are one. Henceit is, that good in the angels of heaven and in men of anearth is not good in itself, except so far as it is united totruth; and that truth is not truth in itself, except so far asit is united to good. It is known that every good and everytruth is from tbe Lord; hence, as good makes One withtruth, and truih with good, it follows that good to begood in itself, and truth to be truth in itself, must makeone in ihe recipient; that is, in an angel of heaven and aman of an earth.11. It is indeed known that all things in the universehave relation to good and truth; because by good isunderstood that which universally comprehends andinvolves all things of love, and by truth is understood thatwhich universally comprehends and involves all things ofwisdom. But it is not yet known that good is not anything unless united to truth, and that truth is not anything unless united to good. The appearance indeed isthat good is something without truth, and that truth issomething without good, but still they are not; for love(all things of which are called goods) is the esse [to be] of athing; and wisdom (all things of which are called truths) isthe existere [to exist] of a thing from that esse, as is shown inthe treaiise concerning "Divine Love and Wisdom " (n.14-16); wherefore, as esse without existere is not any thing,nor existere without esse, so good without truth is not anything, nor truth without good. So, too, what is goodwithout relation to something ? Can it be called good, asit does not affect, and causes no perception ? Thesomething connected with good, which affects, andwhich gives itself to be perceived and felt, has relation totruth, for it has relation to what is in the understanding.Speak to any one simply of good, not saying that this orthat is good, and is the good any thing ? But from this or
from that which is perceived as one with the good, it issomething. This is united to good nowhere but in theunderstanding, and every thing of ihe understanding
I2ANGELIC WISDOM CONCERNING[No 12.has relation to truth. It is the same with willing; to w 11,wiihout knowing, perceiving, and thinking what onewills, is not any thing; but together with these, itbecomes something. All willing is of the love, and hasrelation to good; and all knowing, perceiving, andthinking are of the understanding, and have relation totruth; hence it is manifest that willing is not any thing,but willing this or that is something. It is the same withevery use, because a use is a good. Unless determined tosomething with which it may be one, it is not use, andthus it is not any thing. Use derives from theunderstanding its something to which it may bedetermined; and what comes from the understanding,and is conjoined or adjoined to the use, has relation totruth; and from it the use derives its quality. From thesefew things it may be evident that good without truth isnot any thing; also, that truth without good is not anything. It is said that good with truth and truth with goodare something; and from this it follows, that evil withfalsity and falsity with evil are not any thing; for the latterare opposite to the former, and opposition destroys, andin this case destroys that something. But moreconcerning this in what follows.12. But there is a marriage of good and truth in thecause, and there is a marriage of good and truth from thecause in the effect. The marriage of good and truth inthe cause is the marriage of will and understanding, or oflove and wisdom; this marriage is in every thing which aman wills and thinks, and which he thence concludes andpurposes. This marriage enters the effect and makes itbut in passing into effect the good and the truth appeardistinct, because the simultaneous then makes thesuccessiVe. For example : While a man is willing and
thinking about being fed, clothed, having a dwelling,doing business and work, or enjoying society, then atfirst he wills and thinks of it, both at once, or concludesand purposes; but when he has determined the good andtruth into effects, then one
N0. 4.]1THE DIVINE PROVIDENCE.13of them follows the 0ther, while in his will and thoughtthey still continue to make One. In these effects the usesare what belong to love 0r to good, while the means tothe uses belong to the understanding 0r to truth. AnyOne may confirm these general truths by particulars, if heperceives distinctly what has relation to the good of love,and what to the truth of wisdom, and also how therelation is in the cause, and how it is in the effect.13. It has been said several times that love makesman's life; but this does not mean love separate fromwisdom, or good separate from truth, in the cause; forlove separate, or good separate, is not any thing;wherefore the love which makes man's inmost life, whichlife is from the Lord, is love and wisdom together; thelove, too, that makes the life of man so far as he is arecipient, is not love separate in the cause, but in theeffect; for love cannot be understood apart from itsquality, and its quality is wisdom; and quality, or wisdom,can be given only from its esse [to be], which is love; hencethey are one. It is the same with good and truth. Nowbecause truth is from good, as wisdom is from love,therefore both taken together are called love or good; forlove in its form is wisdom, and good in its form is truth.From form and from no otber source is all quality. Fromthese things it may now be evident that good is not goodany further than as it is united to its truth, and that truthis not truth any further than as it is united to its good.14. VI. The good of love not united to the truth of wisdom isnot good in itself, but is apparent good; and the truth of wisdom notunited to the good of love is not truth in itself; but iiapparent truth. The truth is that there is no good which isgood in itself, unless united to its truth; nor any truthwhich is truth in itself, unless united to its good.Nevertheless good is found separate from truth, and truth
separate from good. They are so in hypocrites andflatterers, in evil persons of every kind, and also in thosewho are in natural good
14ANGELIC WISDOM CONCERNING[No. 1s.and no spiritual good. Both of these classes can do goodto the church, their country, society, their fellow-citizens,the needy, the poor, the widow, and the orphan; and theyalso can understand truths, from understanding can thinkof them, and from thought can speak and teach them; butstill, the goods and truths in them are not interiorly, thusnot in themselves, goods and truths, but they are sooutwardly, and thus are only apparent; for they are onlyfor the sake of self and the world, and not for the sake ofgood itself and truth itself, consequently they are notfrom good and truth; so they are of the mouth and thebody only, and not of the heart. They may be likened togold and silver with which dross or rotten wood or dungis overlaid; and the truths that are uttered are like a breaththat passes away, or a delusive light that vanishes, thoughthey appear outwardly like real truths. In those who speakthem, however, such truths are only apparent; but still,they may be otherwise to those who hear and receivethem, not knowing this; for an external thing affects everyone according to his internal; a truth, from whatevermouth it is uttered, enters into another's hearing, and istaken up by the mind according to its state and quality.Nearly the same as has been described is really the casewith those who are hereditarily in natural good and are inno spiritual good; for the internal of every good and ofevery truth is spiritual, and this repels falsities and evils;but these are favored by the natural alone; and to favorevils and falsities and to do good are not in agreement.15. Good may be separated from truth, and truth fromgood, and, when separated, still appear as good and truth,because man has the faculty of acting, which is calledliberty, and the faculty of understanding, which is calledrationality. It is from the abuse of these faculties that mancan seem in externals different from what he is in
internals; and that a bad man can do good and speaktruth, or that a devil can feign himself an angel of light.But 0n this subject
No. 16.]THE DIVINE PROVIDENCE.15see the following passages in the treatise on the DivineLove and Wisdom : " The origin of evil is from theabuse of the faculties proper to man, which are calledrationality and liberty (n. 264-270). As these two facultiesare in the good, so they are in the evil (n. 425). LoVewithout marriage with wisdom, or good withoutmarriage with truth, cannot do any thing (n. 401). Loveacts in nothing except in conjunction with wisdom or theunderstanding (n. 409). Love conjoins itself with wisdomor the understanding, and it causes wisdom or theunderstanding to be reciprocally conjoined with it (410412). Wisdom 0r the understanding, from the powergiven it by love, may be elevated, and perceive the thingswhich are of the light from heaVen, and may receivethem (n. 413). Love can in like manner be elevated, andreceive the things which are of the heat from heaven, if itloves its partner wisdom in that degree (n. 414, 415).Otherwise love draws wisdom or the understandingdown from its elevation, to act as one with itself (n. 416418). Love is purified in the understanding, if they areelevated together (n. 419-421). Love purified by wisdomin the understanding becomes spiritual and heavenly[celestial]; but love defiled in the understanding becomessensual and corporeal (n. 422-424). It is the same withcharity and faith and their conjunction as it is with loveand wisdom and their conjunction (n. 427-430). Whatcharity is in the heavens (n. 431).16. VII. The Lord does not safer any thing to be divided;wherefore it must either be in good and at the same time in truth,or it must be in evil and at the same time in falsity. Tbe DivineProvidence of the Lord especially has for its end thatman should be
EMANUEL SWEDENBORG . First published in Latin, Amsterdam, 1764 . Rotch Edition . BOSTON AND NEW YORK HOUGHTON MIFFLIN COMPANY The Riverside Press Cambridge . THE DIVINE PROVIDENCE IS THE GOVERNMENT OF THE LORD'S DIVINE LOVE AND WISDOM. 1. In order to understand what the Divine Providence
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