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8 DIVINE LOVE AND WISDOM §171819he is intrinsically essential reality and manifestation, but because thereare infinite things in him. An infinite being without infinite thingswithin it would be infinite in name only.The infinite things in him should not be called “infinitely many” or“infinitely all,” because of our earthly concepts of “many” and “all.” Ourearthly concept of “infinitely many” is limited, and while there is somethinglimitless about our concept of “infinitely all,” it still rests on limitedthings in our universe. This means that since our concept is earthly,we cannot arrive at a sense of the infinite things in God by some processof shifting it to a higher level or by comparison. However, since angelsenjoy spiritual concepts they can surpass us by changing to a higher leveland by comparison, though they cannot reach infinity itself.Anyone can come to an inner assurance about the presence of infinitethings in God—anyone, that is, who believes that God is a person;because if God is a person, he has a body and everything that having abody entails. So he has a face, torso, abdomen, upper legs, and lower legs,since without these he would not be a person. Since he has these components,he also has eyes, ears, nose, mouth, and tongue. He also has whatwe find within a person, such as a heart and lungs and the things that dependon them, all of which, taken together, make us human. We are createdwith these many components, and if we consider them in their interconnections,they are beyond counting. In the Divine-Human One,though, they are infinite. Nothing is lacking, so he has an infinite completeness.We can make this comparison of the uncreated Person, who is God,with us who are created, because that God is a person. It is because of[his being a person] that we earthly beings are said to have been createdin his image and in his likeness (Genesis 1:26, 27).The presence of infinite things in God is even more obvious to angelsbecause of the heavens where they live. The whole heaven, made up ofmillions of angels, is like a person in its overall form. Each individualcommunity of heaven, large or small, is the same; and therefore an angelis a person. An angel is actually a heaven in its smallest form (see Heavenand Hell 51–87 [51–86]).Heaven is in this form overall, regionally, and in individuals becauseof the divine nature that angels accept, since the extent to which angelsaccept the divine nature determines the perfection of their human form.This is why we say that angels are in God and that God is in them, andthat God is everything to them.