1. True Christianity

Containing a Comprehensive Theology of the New Heaven and the New Church

The Faith of the New Heaven and the New Church

THE faith of the new heaven and the new church is stated here in both universal and specific forms to serve as the face of the work that follows, the doorway that allows entry into the temple, and the summary that in one way or another contains all the details to follow. I say "the faith of the new heaven and the new church" because heaven, where there are angels, and the church, in which there are people, act together like the inner and the outer levels in a human being. People in the church who love what is good because they believe what is true and who believe what is true because they love what is good are angels of heaven with regard to the inner levels of their minds. After death they come into heaven, and enjoy happiness there according to the relationship between their love and their faith. It is important to know that the new heaven that the Lord is establishing today has this faith as its face, doorway, and summary.

267. 13. Because of the Word, Even People Who Are outside the Church and Who Do Not Have the Word Have Light.

No connection to heaven is possible unless somewhere on earth there is a church where the Word exists and where the Lord is known through that Word. This is because the Lord is the God of heaven and earth - without the Lord there is no salvation. (For the Word providing a connection to the Lord and association with angels, see 234-239 above.) It is enough if there is one church where the Word exists. Even if this church consists of comparatively few people, still the Lord is present throughout the world by means of the Word, since heaven is connected to the human race through the Word.

674. Baptism Was Instituted as a Replacement for Circumcision Because Circumcision of the Foreskin Symbolized Circumcision of the Heart; the Intent Was to Create an Internal Church to Replace the External Church, Which as a Whole and in Every Detail Was an Allegory of That Internal Church

It is well known throughout Christianity that we have an inner self and an outer self, that our outer self is the same as our earthly self, and that our inner self is the same as our spiritual self, because it contains our spirit. It is also known that because the church consists of human beings, there is such a thing as a church that is internal in nature and such a thing as a church that is external in nature.

If we conduct research on the succession of churches over time from ancient times to our own, we see that the former churches were external in nature. Their worship consisted of external actions that symbolized the internal practices taught by the Christian church, whose foundation the Lord laid when he was in the world, and which he is now building for the first time.

Circumcision was the main practice that differentiated the Israelite church from the other churches in the Middle East (and differentiated it later on from the Christian church as well).

Since, as mentioned before [], all the rituals of the Israelite church (which were external in nature) prefigured the practices of the Christian church (which are internal in nature), the primary sign that someone belonged to that church was inwardly similar to the primary sign that someone is Christian. Circumcision represented rejecting the cravings of the flesh, and therefore being purified from evils. Baptism means the same thing.

Clearly then, there are two reasons why baptism was commanded as a replacement for circumcision: (1) to differentiate the Christian church from the Jewish church; and (2) to make it more easily recognizable that the Christian church is internal in nature, which is something the functions of baptism (soon to be covered here [677-687]) make clear.