Godhead bodily,” and maintains that the whole Trinity is centred in his Person. “In consequence,” he says, “of separating the Divine Trinity into Three Persons each of which is declared to be God and Lord, a sort of frenzy has infected the whole system of theology as well as the Christian Church so called from its Divine Founder.... That a trinity of gods occupies the minds of Christians, although they deny it from shame, is very evident from the ingenuity of many who contrive methods to prove that three are one, and one three, by geometry, arithmetic, and physics.... Others have trifled with the Divine Trinity as jugglers play one with another. Their juggling on this subject may be compared to those sick of a fever who see a single object, such as a man, a table, or a candle, as three; or three as one.” The basis of this orthodox Christian teaching with regard to the Trinity is, of course, the Athanasian Creed, which attempts to explain the matter by the absurd method of a juxtaposition of contradictions. It is well to bear in mind, in view of the enormous amount of theological twaddle that has been talked on this subject, that the Athanasian Creed was in the nature of a political concordat to meet the exigencies of a time of acute religious difficulty, and in no sense an exposition of spiritual truth. As the orthodox doctrine of the Trinity was false, argued Swedenborg, and there were no three Persons, as supposed, it was, of course, impossible for one of them, the Son, to offer Himself as sacrifice to appease the wrath of another, the Father. The doctrine of the atonement, therefore, as taught by the Church, had no basis in fact. God needed no reconciliation to His creatures. It was they who needed to be reconciled to Him before they could be fitted to appear in His presence. Christ took upon Himself human nature that He might conquer mankind’s spiritual enemies which were keeping him in bondage and estranged from his Divine Source.