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.

31. 4. God's infinity in relation to space is called immensity; in relation to time it is called eternity. Yet although these are related, there is nonetheless no space in God's immensity, and no time in his eternity. God's infinity in relation to space is called "immensity" because immense is associated with "large" and "huge," and also with extension and spaciousness within extension. God's infinity in relation to time, however, is called eternity because the phrase "to eternity" means "in an endless succession of stages measurable in units of time. " To clarify: we describe the earth itself and its surface in spatial terms and the earths rotation and orbit in temporal terms. The earths motions anchor our measurements of time, and the earth itself anchors our measurements of space. In consequence of our senses, space and time are also present in a similar way in the perception of our minds as we reflect. In God, however, there is no space and time, as I have shown just above, yet space and time originate from God. Therefore "immensity" means his infinity in relation to space, and "eternity" means his infinity in relation to time.

[2] Angels in heaven see God's immensity as the divineness of his underlying reality and God's eternity as the divineness of his capacity to become manifest. They also see God's immensity as the divineness of his love and God's eternity as the divineness of his wisdom. The reason is that angels remove space and time from divinity; this gives rise to the concepts just mentioned. Since we on earth cannot help basing our thinking on ideas that are spatial and temporal, we cannot conceive of the immensity of God before there was space or the eternity of God before there was time. In fact, if we try to conceive of them, our mind more or less loses consciousness, like a shipwrecked person who has fallen in the ocean or like someone being swallowed in an earthquake. Indeed, if we rashly persevere in that pursuit, we can easily go insane and end up denying the existence of God.

[3] Once I myself was in a state like that. I thought and thought about what God did from eternity, what he did before the world was constructed. I wondered whether he debated the act of creation and worked out a sequence he would follow. I pondered whether mental debate was possible in a pure vacuum, and other useless questions. To prevent these considerations from driving me insane, the Lord lifted me into the atmosphere and light of inner angels. As factors related to space and time in my former thinking were somewhat removed there, I became able to understand that God's eternity is not an eternity of time. Since there was no time before the world came about, I realized that it was completely pointless to ponder such questions about God. Furthermore, since the Divine "from eternity," that is, the Divine independent of time, did not involve days, years, and centuries - they were all an instant for God - I concluded that God did not create the world in a preexisting context of time; time was first introduced by God as part of creation.

[4] In addition, I would like to relate something worth mentioning. At one extreme end of the spiritual world, two statues of monstrous human forms appear with wide open mouths and gaping jaws. People whose thinking about God from eternity is pointless and insane seem to themselves to be swallowed up by these statues. The statues are really the delusions people hurl themselves into when they think discordant and unseemly thoughts about God before he created the world.

354. [d] However numerous these truths of faith are and however divergent they appear, they are united by the Lord who is the Word; the God of heaven and earth; the God of all flesh; the God of the vineyard, or the church; the God of faith; the light itself; the truth itself; and eternal life. The truths of faith are various, and appear divergent to us. For example, some are about God the Creator, some are about the Lord the Redeemer, some are about the Holy Spirit and the divine action, some are about faith and about goodwill, some are about free choice, repentance, reformation, regeneration, the assignment of spiritual credit and blame, and so on. Yet they are united in the Lord, and the Lord unites them in us, the way one vine unites many branches (John 5:1 and following). The Lord connects scattered and divided truths into one form so that they present one picture and form one action.

This can be illustrated by a comparison with the limbs, internal organs, and other organs in one body. Although they are different from each other and appear to our sight to be distinct, the human being composed of them does not feel like more than one entity. When a human being uses them all to act, he or she performs that action as if all these components constituted a single entity.

The same is true of heaven. Although it is divided into countless communities, before the Lord it nevertheless looks like one thing - in fact, like one human being, as I have shown above [65, , 268; ]. The same thing is true of a country. Although it is broken up into many jurisdictions, provinces, and cities, it is united under a monarch who exercises justice and judgment. It is the same with the truths of faith that the Lord uses to make the church a church. This is because the Lord is the Word; the God of heaven and earth; the God of all flesh; the God of the vineyard, or the church; the God of faith; the light itself; the truth itself; and eternal life.

[2] It is clear from John that the Lord is the Word and is therefore all the truth in heaven and the church: "The Word was with God, and the Word was God. And the Word became flesh" (John 1:1, 14).

It is clear from Matthew that the Lord is the God of heaven and earth: "Jesus said, 'All power in heaven and on earth has been given to me'" (Matthew 28:18).

It is clear from John that the Lord is the God of all flesh: "The Father has given the Son power over all flesh" (John 17:2).

It is clear from Isaiah and from John that the Lord is the God of the vineyard, or the church: "My beloved had a vineyard" (Isaiah 5:1-2); "I am the vine; you are the branches" (John 15:5).

It is clear from Paul that the Lord is the God of faith: "You have the justice that comes from faith in Christ, from the God of faith" (Philippians 3:9).

It is clear from John that the Lord is the light itself: "He was the true light that enlightens everyone who comes into the world" (John 1:9). In another passage Jesus said, "I have come into the world as a light so that all who believe in me would not remain in darkness" (John 12:46).

It is clear from John that the Lord is the truth itself: "Jesus said, 'I am the way, the truth, and the life. '" (John 14:6).

It is clear from John that the Lord is eternal life: "We know that the Son of God came into the world so that we would know the truth. We are in the truth in Jesus Christ. He is the true God and eternal life" (1 John 5:20).

[3] To these things I should add that because people are busy in this world, they cannot acquire for themselves more than a few truths of faith. Nevertheless, if they turn to the Lord and worship him alone, they gain the ability to recognize all truths. For this reason, as soon as all true worshipers of the Lord hear some truth of faith they had not known before, they immediately see it, acknowledge it, and accept it. The reason is that the Lord is in them and they are in the Lord. Therefore the light of truth is in them and they are in the light of truth because, as I said before, the Lord is the light itself and the truth itself.

I can support this point from experience. I saw a spirit who seemed simple in his interaction with other spirits because he acknowledged the Lord alone as the God of heaven and earth, basing this faith of his on a few truths from the Word. He was taken up into heaven among the wiser angels. I was told that when he was there he was just as wise as they were. In fact, he uttered a great many truths, completely as if they were his own ideas, although he had known none of them before.

[4] Those who come into the Lord's new church will experience the same state. This is the state that is described in Jeremiah:

This will be the covenant that I will make with the house of Israel after these days. I will put my law inside them. I will write it on their hearts. No longer will people teach their friends, and brothers and sisters, saying "Know the Lord. " They will all know me, from the least of them to the greatest of them. (Jeremiah 31:33-34)

This state will also be like Isaiah's description:

A branch will come out of the trunk of Jesse. The truth will wrap his thighs. Then the wolf will live with the lamb, and the leopard will lie down with the goat. A nursing child will play over a cobra's hole, and a weaned child will reach a hand over the den of a poisonous snake, because the earth will be full of the knowledge of Jehovah as the waters cover the sea. In that day the nations will seek the root of Jesse and glory will be his rest. (Isaiah 11:1, )