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:

326. We need to look at these one at a time and expand on them.

(a) Belief in God brings about God's union with us and our union with God; and denial of God brings about severance. Some may believe that people who do not believe in God can be saved just like people who do, provided they lead moral lives. "What does belief accomplish?" they say. "Is it anything but a thought? I could easily believe in God if I knew for certain that God actually existed. I have heard about him, but I haven't seen him. Show me, and I'll believe." Many people who deny the existence of God talk like this when they are given space to argue freely with someone who does believe in God.

But I shall illustrate the fact that belief in God unites and denial of God separates by sharing what I have learned in the spiritual world. If people there think about others and want to talk with them, they are immediately present. This is taken for granted there and never fails. The reason is that there is no distance in the spiritual world the way there is in this physical world, but only an appearance of distance.

[2] Then too, just as thinking about others, together with some awareness of them, causes presence, so a feeling of love for them causes union. This is what makes people accompany each other and converse amiably along the way, live in the same houses or in the same community, meet with each other often, and work on tasks together. The opposite happens, too, if people do not love each other, and even more so if they dislike each other. They do not see each other or get together. They are as far from each other as their lack of love or their active dislike. If by any chance they do meet, that meeting triggers the dislike, and they vanish.

[3] These few examples show what makes for presence and what makes for union in the spiritual world. Specifically, presence comes from remembering others and wanting to see them, and union comes from a feeling that arises from our love.

The same holds true for everything in our minds. There are countless elements there, all arranged and united in accord with our feelings, or the way one element loves another.

[4] This union is spiritual union; and it works the same in widely inclusive instances and in individual ones. The source of this spiritual union is in the union of the Lord with the spiritual world and with the physical world, again in inclusive and in individual instances. We can see, then, that to the extent that we believe in the Lord and think about him on the basis of what we understand, the Lord is present, while to the extent that we believe in him on the basis of a loving feeling, the Lord is united with us. Conversely, to the extent that we do not believe in the Lord, the Lord is absent; and to the extent that we deny him, we are separated from him.

[5] A result of union is that the Lord turns our faces toward him and then leads us; and a result of separation is that hell turns our faces toward it and leads us. So all the angels of heaven face toward the Lord as the sun, and all the spirits of hell face away from the Lord. This shows what belief in God does and what denial of God does.

Further, people who deny God in the world deny him after death. They are inwardly structured as described in 319; and the structure adopted in this world remains forever.

[6] (b) Our belief in God and union with him depend on our living a good life. Everyone who knows anything religious can know about God. People can talk about God from this knowledge or from memory, and some of them can even think intelligently about God. If they do not live good lives, though, this brings only a presence. They are still perfectly capable of turning away from him and turning toward hell, which they do if they live evil lives.

Heartfelt belief in God, though, is possible only for people who live good lives. Depending on those good lives, the Lord turns them away from hell and toward himself. This is because it is only they who actually love God. They love the divine values that come from him by living them. The divine values that come from God are the commandments of his law. These commandments are God, since he is the divine nature that emanates from him. This is also loving God, which is why the Lord said, "Whoever does my commandments is the one who loves me, but whoever does not do my commandments does not love me" (John 14:21-24 [John 14:21, 24]).

[7] This is why there are two tablets of the Ten Commandments, one for God and the other for us. God is constantly at work to enable us to accept the things that are on his tablet. However, if we do not do the things that are on our tablet, we are not open to the heartfelt acceptance of the things that are on God's tablet; and if we are not open to them, we are not united. As a result, the two tablets are united as a single one and are called "the tablets of the covenant," and "covenant" means "union."

The reason our belief in God and union with him depend on our living good lives is that good lives are like the goodness that is in the Lord and that therefore comes from the Lord. So when we are engaged in living good lives, the union is accomplished. The opposite happens with people living evil lives. Then there is a rejection of the Lord.

[8] (c) A good life, or living rightly, is abstaining from evils because they are against our religion and therefore against God. There is ample support for the proposition that this is a good life, or living rightly, in Teachings about Life for the New Jerusalem, from beginning to end. I would add only this, that if you do all the good you can, if you build churches and decorate and fill them with your offerings, if you devote your wealth to hospitals and hospices, if you give alms every day, if you help widows and orphans, if you faithfully attend divine worship, even if you think, talk, and preach about these things in all apparent sincerity, and still do not abstain from evils as sins against God, all these good deeds are not really good at all. They are either hypocritical or self-serving, because there is still evil within them. Our life is in absolutely everything that we do, and good deeds become good only by the removal of evil from them.

We can see from this that abstaining from evils because they are against our religion and therefore against God is leading a good life.

[9] (d) These are the general principles of all religions, through which everyone can be saved. Belief in God and refusal to do evil because it is against God are the two elements that make a religion a religion. If either is lacking, we cannot call it a religion, since believing in God and doing evil are mutually contradictory, as are doing what is good and not believing in God. Neither is possible apart from the other.

The Lord has provided that there should be some religion almost everywhere and that everyone who believes in God and does not do evil because it is against God should have a place in heaven. Heaven, seen in its entirety, looks like a single individual, whose life or soul is the Lord. In that heavenly person there are all the components that there are in a physical person, differing the way heavenly things differ from earthly ones.

[10] We know that there are within us not only the parts formed as organs from blood vessels and nerve fibers--the forms we call our viscera. There are also skin, membranes, tendons, cartilage, bones, nails, and teeth. They are less intensely alive than the organic forms, which they serve as ligaments, coverings, and supports. If there are to be all these elements in that heavenly person who is heaven, it cannot be made up of the people of one religion only. It needs people from many religions; so all the people who make these two universal principles of the church central to their own lives have a place in that heavenly person, that is, in heaven. They enjoy the happiness that suits their own nature. On this subject, though, there is more in 254 above.

[11] We are assured that these two principles are basic to every religion by the fact that these two principles are what the Ten Commandments teach, and they were the basis of the Word. They were given from Mount Sinai by the very voice of Jehovah and written on two tablets of stone by the finger of God. Then they were placed in the ark named for Jehovah and constituted the Holy of Holies in the tabernacle and the very center of the temple in Jerusalem. Everything else was holy simply by being there. We are told a great deal more about the Ten Commandments in the ark in the Word: see the passages collected in Teachings about Life for the New Jerusalem 53-61, to which I may add the following.

We are told in the Word that the ark containing the two tablets with the commandments written on them was captured by the Philistines and set up in the shrine of Dagon in Ashdod. Dagon fell to the ground before it, after which his head and his hands were found lying apart from his body on the threshold of the shrine. Because of the ark, the people of Ashdod and Ekron by the thousands were plagued by hemorrhoids, and their land was ravaged by mice. Then, on the advice of their leaders, the Philistines made five golden hemorrhoids and five golden mice and a new cart. They put the ark on the cart with the golden hemorrhoids and mice beside it and sent the ark back to the Israelites drawn by two cows that lowed along the way, in front of the cart. The Israelites sacrificed the cows and the cart (1 Samuel 5, 6).

[12] Now let us see what all this means. The Philistines meant people who believe in faith separated from charity. Dagon portrayed that system of belief. The hemorrhoids that afflicted them meant earthly loves, which are unclean when they are separated from spiritual loves; and the mice meant the destruction of the church by distortions of the truth. The new cart on which they sent back the ark meant a new teaching, though on the earthly level, because a chariot in the Word meant a teaching derived from spiritual truths. The cows meant good earthly feelings, the golden hemorrhoids earthly loves purified and made good, and the golden mice the destruction of the church taken away by goodness (gold in the Word means what is good). The lowing of the cows along the way pointed to the difficulty of turning the obsessions with evil of our earthly self into good desires, and the sacrifice of the cows and the cart meant that the Lord was appeased.

[13] This is what this story means spiritually. Put it all together into a single meaning and see how it can be applied.

On the meaning of the Philistines as people who believe in faith separated from charity, see Teachings for the New Jerusalem on Faith 49-54; and on the ark meaning the holiest values of the church because it contained the Ten Commandments, see Teachings about Life for the New Jerusalem 53-61.

4302. 'And he was limping on his thigh' means that truths were not yet arranged into such an order that together with good they could all enter celestial-spiritual good. This is clear from the meaning of 'limping' as possessing good which does not as yet contain genuine truths but does contain general truths into which genuine ones can be instilled and which are such as do not disagree with genuine ones, dealt with below. In the highest sense, however, in which the Lord is the subject, 'limping on the thigh' means that truths were not yet arranged into such an order that with good they could all enter celestial-spiritual good - 'the thigh' meaning celestial-spiritual good, see above in 4277, 4278.

[2] As regards the order which truths must possess when they enter good, in this case celestial-spiritual good, no intelligible explanation of it is possible, for one needs to know before that what order is, and then what kind of order goes with truths, also what celestial-spiritual good is and then how these truths enter by way of good into that celestial-spiritual good. Even if these matters were described they would not be understood except by those who see with heavenly perception; nothing at all would be understood by those who see with merely natural perception. For those who see with heavenly perception dwell in the light of heaven which comes from the Lord, a light that holds intelligence and wisdom within it. But those who dwell in natural light do not possess any intelligence or wisdom except insofar as the light of heaven flows into that natural light and uses it in such a way that things belonging to heaven may be seen - as in a mirror or in some representative image - within things belonging to natural light. For natural light does not render any spiritual truth visible unless the light of heaven is flowing into it.

[3] This alone can be said regarding the order in which truths must exist to enable them to enter good. As with goods, all truths - not only the general ones but also the particular, and indeed the most specific - must in heaven have been arranged into that order so that one truth relates to another within a form like that in which the members, organs, and viscera of the human body relate to one another. That is, their uses relate to one another in general, also in particular, as well as most specifically, and act so as to be a single whole. From this - that is to say, from the order in which truths and goods exist - heaven itself is called the Grand Man. Its actual life comes from the Lord, who from Himself arranges every single thing into such order. Consequently heaven is a likeness and image of the Lord. When therefore truths have been arranged into an order like that into which heaven is arranged they exist in heavenly order and are able to enter good. Truths and goods exist in such order with every angel, and they are also being arranged into such order with every person who is being regenerated. In short, the order of heaven consists in the proper arrangement of truths that are the truths of faith within goods that are those of charity towards the neighbour, and the arrangement of these goods within the good that is the good of love to the Lord.

[4] The fact that 'limping' means possessing good which does not as yet contain genuine truths but does nevertheless contain general truths into which genuine ones can be instilled, and which are the kind that do not disagree with genuine truths; and thus the fact that 'the lame' are those who do possess good though not genuine good because they are without knowledge of truth - good such as gentiles possess who lead charitable lives with one another - becomes clear from those places in the Word where the lame and those who limp are mentioned in the good sense, as in Isaiah,

The eyes of the blind will be opened. and the ears of the deaf will be opened; then will the lame man leap like a hart, and the dumb man sing with his tongue. Isaiah 35:5-6.

In Jeremiah,

Behold, I am bringing them from the north land, and I will gather them from the extremities of the earth, among them the blind one and the lame, the woman who is with child and her who is giving birth, together. Jeremiah 31-8.

In Micah,

On that day, said Jehovah, I will bring together her who limps and will gather her who has been driven away. And I will make her who limps into the remnant, and her who was driven away into a numerous nation; and Jehovah will reign over them in Mount Zion, from now on and for ever. Micah 4:6-7.

In Zephaniah,

At that time I will save her who limps and will gather her who has been driven away, and I will make them a praise and a name. Zephaniah 3:19.

Anyone can see that in these places 'the lame' and 'her who limps' does not mean the lame or one who limps; for it is said of them that they will leap, be gathered together, be made into the remnant, and be saved. But it is evident that people who are governed by good and less so by truths are meant, as upright gentiles are and also those like them within the Church.

[5] Such persons are also meant by 'the lame' to whom the Lord refers in Luke,

Jesus said, When you give a feast invite the poor, the maimed, the lame, and the blind, and you will be blessed. Luke 14:13-14.

And in the same gospel,

The householder said to his servant, Go out quickly into the streets and lanes of the city and bring in here the poor, and the maimed, and the lame, and the blind. Luke 14:21.

The Ancient Church distinguished the neighbour or neighbours to whom they were to perform charitable works into different categories. Some they called the maimed, others the lame, some the blind, and others the deaf, by which they meant those who were spiritually such. Some they also called the hungry, the thirsty, strangers, the naked, the sick, or prisoners, as in Matthew 25:35-36, and likewise widows, orphans, the needy, the poor, and the wretched, by whom they meant none others than those who were such so far as truth and good were concerned, who were to be furnished with whatever was appropriate to their needs, led into 'the way', and thereby receive counsel regarding their souls. But because at the present day charity does not constitute the Church but faith, what those categories of people are used to mean in the Word is totally unknown. Yet it is evident to everyone that it is not an inviting of the maimed, the lame, and the blind to a feast that is meant, nor that the householder commanded such persons to be brought in, but that those who are like this spiritually are meant. It is also evident to them that every single utterance of the Lord contains what is Divine, and so has a celestial and a spiritual sense.

[6] The Lord's words in Mark have a similar meaning,

If your foot causes you to stumble cut it off, it is better for you to enter into life lame than having two feet to be cast into the Gehenna of fire, into the unquenchable fire. Mark 9:45; Matthew 18:8.

A foot which has to be cut off if it causes stumbling means the natural which constantly sets itself against the spiritual and has to be destroyed if it is trying to crush truths, and so means that because of the disagreement and contrary-mindedness of the natural man it is preferable to be governed by simple good even though there is a denial of truth. This is what 'entering into life lame' means. As regards 'the foot' meaning the natural, see 2162, 3147, 3761, 3986, 4280.

[7] 'The lame' also means in the Word those who possess no good at all and consequently no truth, as in Isaiah,

Then the prey will be divided; the prey multiplying, those who limp will take the prey. Isaiah 33:23.

In David,

When I am limping they are glad and are gathered together; the lame whom I do not know are gathered together against me. Psalms 35:15.

Such persons being meant by 'the lame' it was also forbidden to sacrifice anything that was lame, Deuteronomy 15:21-22; Malachi 1:8, 13. Also, no lame person belonging to the seed of Aaron could serve in the priesthood, Leviticus 21:18. As with the lame likewise with the blind, for 'the blind' in the good sense means people who have no knowledge of truth, and in the contrary sense those who are subject to falsities, 2383.

[8] In the original language one word is used to express a person who is lame, another a person who limps. In the proper sense one who is lame means people who are governed by natural good into which spiritual truths are unable to flow owing to the outward natural appearances and the delusions of the senses, while in the contrary sense one who is lame means those who are not governed by any natural good but by evil, which totally blocks the inflow of spiritual truth. One who limps however means in the proper sense those who are governed by natural good into which general truths are allowed to enter but not particular and specific truths owing to lack of knowledge, whereas in the contrary sense one who limps means those who are subject to evil and so do not even allow general truths to enter in.