a word, the Lord can have His abode and dwell with man and angel only in
His own, and not in what is solely theirs, for this is evil; if it is
good, it is still finite, which in and of itself is incapable of the
infinite. Plainly, the finite cannot possibly look to what is infinite,
but the infinite can look to the infinite-from-itself in finite beings.

54. It seems as if the infinite could not be conjoined to the finite
because no ratio is possible between them and because the finite cannot
compass the infinite. Conjunction is possible, nevertheless, both because
the Infinite created all things from Himself (as was shown in the work
_Divine Love and Wisdom,_ nn. 282-284), and because the Infinite cannot
but look in things finite to what is infinite from Him, and this
infinite-from-Him in finite beings can appear as if it were in them.
Thereby a ratio is possible between finite and infinite, not from the
finite, indeed, but from the infinite in the finite. Thereby, too, the
finite is capable of the infinite, not the finite being in himself, but
as if in himself from the infinite-from-itself in him. But of this more
in what follows.

55. (iii) _Divine providence looks to the infinite and eternal from
itself in all that it does, especially in saving mankind._ The infinite
and eternal in itself is the Divine itself, or the Lord in Himself; the
infinite and eternal _from_ itself is the proceeding Divine or the Lord
in others created by Him, thus in men and angels. This Divine is
identical with divine providence, for by the divine from Himself the Lord
provides that all things shall be held together in the order in which and
into which they were created. This the Divine in the act of proceeding
accomplishes and consequently all this is divine providence.

56. That divine providence in all that it does looks to what is infinite