Here we are in the 21st century. We know that the universe is an enormous place. We're just bursting with scientific knowledge. But how are we doing with the even-bigger ideas? Our human societies seem to be erasing them, or ignoring them - maybe we think we're too busy for them.

Here on the New Christian Bible Study site, we'll buck the trend. We want to explore the big ideas that give us a framework for living better lives. Here's a start on a list of big ideas from a New Christian perspective. For each idea, there is a footnote that lists some references in Swedenborg's theological works:

1. God exists. Just one God, who created and sustains the entire universe in all its dimensions, spiritual and physical. ¹

2. God's essence is love itself. It's the force that drives everything. ²

3. God's essence comes into being, that is, it exists, in and through creation. ³

4. There are levels, or degrees, of creation - ranging from spiritual ones that we can't detect with our physical senses or sensors, to the level of the physical universe where most of our awareness is when we're alive here. ⁴

5. The created universe emanates from God, and it's sustained by God, but in an important way it is separate from God. He wants it to be separate, so that freedom can exist. ⁵

6. God operates from love through wisdom - willing good things, and understanding how to bring them about. ⁶

7. The physical level of creation exists to provide human beings with an opportunity to choose in freedom, with rationality, whether or not to acknowledge and cooperate with God. ⁷

8. God provides all people everywhere, regardless of their religion, the freedom to choose to live a life of love to God and to the neighbor. ⁸

9. God loves everyone. He knows that true happiness only comes when we're unselfish; when we're truly motivated by a love of the Lord which is grounded out in a love of the neighbor. He seeks to lead everyone, but will not force us to follow against our will. ⁹

10. God doesn't judge us. He tells us what's good, and what's evil, and flows into our minds to lead us towards good. However, we're free to reject his leading, and instead opt to love ourselves most. Day by day, we create habits of generosity or of selfishness, and live out a life in accordance with those habits. Those habits become the real "us", our ruling love. ¹⁰

11. Our physical bodies die eventually, but the spiritual part of our minds keeps going. It's been operating on a spiritual plane already, but our awareness shifts - so that we become fully aware of spiritual reality. ¹¹

Footnotes:

1880. Additional Remarks -

As regards spirits and angels in general, all of whom are the souls of people living on after the death of the body, they possess far more perfect sensory powers than men, that is, the powers of sight, hearing, smell, and touch, but not of taste. Spirits however are not able, and angels are even less able, to see anything whatever in the world with their sight, that is, with the sight of the spirit. For the light of the world, or of the sun, is to them as pitch darkness, just as man cannot with his sight, that is, with the sight of the body, see anything whatever in the next life; for to him the light of heaven, or the Lord's heavenly light, is as pitch darkness.

[2] Nevertheless, when it pleases the Lord, spirits and angels are able to see the things that exist in the world through the eyes of one in the world, though the Lord does not allow such a thing to happen with anyone except someone for whom the Lord makes it possible to converse with spirits and angels, and to be together with them. Through my own eyes they have been allowed to see the things that are in the world, and to see them as plainly as I myself saw them, and also to hear the people talking to me. On occasions it has come about that through me some have seen their friends whom they had had during their lifetime, as present then as formerly; and at this they have been dumbfounded. They have also seen their married partners and their children, and have wished me to tell them that they were present and could see them, and to report about their state in the next life. But I was forbidden to tell this to them and to reveal to them that they were seen as described, the reason for this being that they would have said I was insane or would have thought that such reports were delirious wanderings of the mind. For I knew very well that although they would say with their lips that spirits exist and that the dead have risen, they would still not believe it in their hearts.

[3] When my interior sight was first opened and through my eyes they saw the world and what was in it, spirits and angels were so astonished that they said it was the greatest miracle of all time, and a new found joy entered into them that in this way a communication now existed of earth with heaven, and of heaven with earth. This delight lasted for several months, but after that it became commonplace, and now they do not wonder at it at all. I have been informed that spirits and angels present with other people do not see anything at all of things in the world, but merely perceive the thoughts and affections of those with whom they are present.

[4] From these considerations it has become clear that man was created in such a way that while living on earth among men he might live at the same time in heaven among angels, and vice versa. He was so created that heaven and earth might co-exist and act as one, with men knowing what was going on in heaven and angels what was going on in the world. And when they departed the earthly life men might accordingly pass from the Lord's kingdom on earth into the Lord's kingdom in the heavens, passing not as into a different kingdom, but as into the same one in which they had been when they lived in the body. But because man has become so bodily-minded he has closed heaven against himself.

3498. 'I do not know the day of my death' means the life within the natural. This is clear from the meaning of 'day' as state, dealt with in 23, 487, 488, 493, 893, 2788, and from the meaning of 'death' as rising again or awakening into life, dealt with in 3326. 'The day of death' accordingly means a state of awakening to life, or what amounts to the same, it means life - the life within the natural, it is evident, being meant in particular here, because that life is the subject here. What is implied in all this does not become clear unless one knows about the life of the rational, and the life of the natural, or what amounts to the same, about the life of the internal man and the life of the external man. The life of the rational or internal man is distinct and separate from that of the natural or external man, so distinct indeed that the life of the rational or internal man may exist quite independently of the life of the natural or external man; but the life of the natural or external man cannot exist apart from that of the rational or internal man. For the external man lives from the internal man, so much so that if the life of the internal man ceased to be, the life of the external man would instantly be no more. Exterior things are accordingly dependent on interior in the way that things which are posterior exist from those that are prior, or as an effect exists from its efficient cause. For if the efficient cause ceased to be, the effect would instantly be no more. The same is also so with the life of the external man in relation to the life of the internal man.

[2] This may be seen even more clearly in the human being, for while a person is in the world, that is, while he lives in the body, his rational is distinct and separate from the natural, so much so that he can be raised above the level of external sensory perceptions which belong to the body, and even to a certain extent above the level of inner sensory perceptions which belong to his natural man, and to be aware on the level of his rational, and so of spiritual thought. This is even more evident from the fact that when a person dies he leaves behind him altogether the external sensory perceptions that belong to the body, retaining at the same time the life of his interior man. Indeed he brings with him even the facts that exist in the external or natural memory, though he does not have the use of them, see 2475-2477, 2479-2483, 2485, 2486. From this it is evident that the rational or internal man is distinct and separate from the external man. But while a person is living in the body his rational does not seem to be distinct and separate from the natural, the reason being that he is living in the world or the natural order. That being so the life of the rational manifests itself within the natural, so much so that the rational does not seem to have any life at all if the natural does not at the same time have any. The amount of life that the rational seems to have in this case depends on how far the natural corresponds to it - see above in 3493. From this it may be seen that there is a corresponding life in the natural, which life is meant by the words which Isaac addressed to Esau, 'I do not know the day of my death'. For 'Isaac' represents the rational, and 'Esau' the natural, in both cases as regards good.