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

Voetnoten:

4. 2. Divine love and wisdom radiate from the Lord as a single whole. We can see this from several things that I explained in Divine Love and Wisdom, especially the following.

In the Lord, reality and its manifestation are both distinguishable and united (14-17 [Divine Love and Wisdom 14-16]).

In the Lord, infinite things are distinguishably one (Divine Love and Wisdom 17-22).

Divine love is a property of divine wisdom, and divine wisdom is a property of divine love (Divine Love and Wisdom 34-39).

Unless it is married to wisdom, love cannot accomplish anything (Divine Love and Wisdom 401-403).

Love or volition does not do anything without wisdom or discernment (Divine Love and Wisdom 409-410).

As spiritual warmth and light radiate from the Lord as the sun, they make a unity the way divine love and divine wisdom make a single whole in the Lord (99-132 [Divine Love and Wisdom 99-102]).

We can see the truth of the present proposition from what is explained in these passages. However, since people do not know how two things can act in unison if they are different from each other, I should like to show at this point that no unity occurs apart from a form. Rather, the form itself is what makes the whole. Then I should like to show that a form makes a whole more perfectly as its constituents are distinguishably different and yet united.

[2] No whole occurs apart from a form. Rather, the form itself is what makes the whole. Anyone who thinks with real mental focus will see clearly that no whole occurs apart from a form. If a whole occurs, it is a form. Whatever comes into being derives from its form what we refer to as its quality, attributes, changes of state, relationships, and the like. So anything that is not in some form is of no effect, and anything that is of no effect is of no substance. The form itself is the source of all these qualities. Further, since all the constituents of a form--if the form is complete--relate to each other like link to link in a chain, it follows that the form itself is what makes the whole and therefore is the object to which we can attribute quality, state, effect, and so on, all depending on the completeness of the form.

[3] Everything we see with our eyes in this world is this kind of whole, and so is everything we do not see with our eyes, either in the depths of nature or in the spiritual world. An individual is this kind of whole, and so is a human community. Further, the church is this kind of whole, and so is the whole angelic heaven in the Lord's sight. In short, the created universe is this kind of whole not only in its entirety but also in every detail.

If the whole and every part is to be a form, it is necessary that the one who created them all should be form itself and that all the things that have been created in their particular forms should come from that essential form. That is the reason for a number of statements in Divine Love and Wisdom; for example, the following: Divine love and wisdom is substance and is form (Divine Love and Wisdom 40-43). Divine love and wisdom are form in and of themselves, and are therefore wholly "itself" and unique (Divine Love and Wisdom 44-46). Divine love and divine wisdom are a single whole in the Lord (14-17 [Divine Love and Wisdom 14-16], 18-22 [Divine Love and Wisdom 17-22]). They emanate from the Lord as a single whole (Divine Love and Wisdom 99-102 and elsewhere [Divine Love and Wisdom 125]).

[4] A form makes a unity more perfectly as its constituents are distinguishably different, and yet united. It is hard for our discernment to accept this unless it is raised up, because it seems as though the only way a form can make a single whole is if its constituents have some regular similarity.

I have often talked with angels about this. They have told me that this is a mystery clearly grasped by the wise among them but dimly grasped by the less wise. Still, the truth is that a form is more perfect as its constituents are distinguishably different but still united in some particular way. In support of this, angels have cited the communities in the heavens. Taken all together, these communities make up the form of heaven. They have also cited the angels in each community, saying that the more clearly individual angels are on their own--are therefore free--and love the other members of their community on the basis of their own affection, in apparent freedom, the more perfect is the form of the community.

They have also referred by way of illustration to the marriage of what is good and what is true. The more clearly these are two, the more perfectly they can form a unity. It is the same with love and wisdom. Anything unclear is confused, and this is what gives rise to all imperfection of form.

[5] Angels have also offered abundant evidence of the way completely different things are united so that they form a single whole. They have called attention particularly to things within a person, where all the countless parts are similarly differentiated and yet are united--differentiated by membranes and united by ligaments. They have said that it is the same with love and all its components and with wisdom and all its components, which are perceived simply as unities.

There is more on this subject in Divine Love and Wisdom 14-22 and in Heaven and Hell 56, 489 [Heaven and Hell 56, 71, 418]. I include all this because it is a matter of angelic wisdom.

333. The premise is that for our salvation, divine providence begins at our birth and continues to the end of our life. To understand this, we need to realize that the Lord knows the kind of person we are and the kind of person we want to be and therefore the kind of person we will be. Further, he cannot deprive us of the freedom of our volition if we are to be human and therefore immortal, as amply explained above; so he foresees what our state will be after death and provides for it from our birth all the way to the end of our life. He does this for evil people by both allowing and constantly leading them away from their evils, and for good people by constantly leading them to what is good. So divine providence is constantly at work for our salvation; but it cannot save more of us than want to be saved. We want to be saved if we believe in God and are led by him, and we do not want to be saved if we do not believe in God and we lead ourselves. In the latter case, we are not thinking about eternal life or salvation, while in the former case we are. The Lord sees all this and still leads us, doing so under the laws of his divine providence, laws he cannot violate because that would be to violate his divine love and his divine wisdom, and therefore himself.

[2] Since he foresees everyone's state after death and foresees our place as well--in hell for people who do not want to be saved and in heaven for people who do--it follows that, as just stated, he provides places for the evil by permitting and leading them away and for the good by leading them to their places. It follows also that if this were not being done constantly for everyone from birth to the end of life, neither heaven nor hell would endure. Without this foresight and providence, that is, there would be neither a heaven nor a hell, only confusion. (See 202-203 above on the fact that we are all provided with places by the Lord in his foresight.)

[3] To illustrate this by a comparison, if an archer or musketeer were to aim at a target and a straight line a mile long were drawn behind the target, then if the aim were off just a hair, at the end of that mile the arrow or ball would have strayed far from the line behind the target. That is what it would be like if the Lord did not have his eye on eternity at every moment, every least moment, in his foresight and provision for everyone's place after death. The Lord does this, though, because to him the whole future is present, and to him everything present is eternal.

On the fact that divine providence focuses on what is infinite and eternal in everything it does, see above, 46-69, 214 and following.