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.

399. 3. Love in general.

(a) Our love is our very life itself. The nature of our love determines the nature of our life and in fact our entire nature as a human being. Our dominant or leading love, however, is the love that constitutes us.

Our dominant or leading love has many other loves; they are derived from it in a hierarchy beneath it. No matter how these other loves may look or seem, each one of them is part of our leading love. With it they make one government, so to speak. Our dominant love is like the monarch and leader of the rest: it guides our other loves and uses them as intermediate purposes through which it focuses on and aims for its goal. Both directly and indirectly, this goal is the primary and ultimate objective for them all.

[2] (b) The focus of our dominant love is what we love above all else. What we love above all else is constantly present in our thinking, because it is in our will and ultimately constitutes our life.

For example, if we love wealth above everything else, whether that means money or property, we are constantly contemplating how to get more. When we do get more we are profoundly overjoyed. When we lose wealth we are profoundly grief-stricken. Our heart is in it.

If we love ourselves above all else, we keep ourselves in mind at all times. We think about ourselves, talk about ourselves, and act for our own benefit, because our life is a life of self.

[3] (c) Our purpose is what we love above all else. We focus on it in each and every thing we do. It exists in our will like a hidden current in a river that moves and carries things along, even when we are doing something else, because it is what motivates us. It is the factor that people look for and identify in others; then they use it either to influence the others or to cooperate with them.

[4] (d) Our nature is completely shaped by the dominant force in our lives. That force is what differentiates us from other people. If we are good, our heaven is created to accord with it. If we are evil, our hell is created to accord with it. It is our will, our self, and our nature. It is the underlying reality of our life. It cannot be changed after we die, because it is our true self.

[5] (e) For each of us, all our pleasure, joy, and happiness comes from our dominant love and depends on it. This is because whatever we love we say is enjoyable, since we feel it that way. What we think about but we do not love we are also capable of calling enjoyable, but it is not the central enjoyment of our life. What our love enjoys we experience as good, and what our love does not enjoy we experience as evil.

[6] (f) There are two types of love that act as a source for all forms of goodness and truth. There are two types of love that act as a source for all forms of evil and falsity. The two loves that originate all forms of goodness and truth are love for the Lord and love for our neighbor. The two loves that originate all forms of evil and falsity are love for ourselves and love for the world. When the latter two loves are dominant, they are completely opposite to the former two loves.

[7] (g) Love for the Lord and love for our neighbor are the two loves that constitute heaven in us, as I said. They are the dominant types of love in heaven. Since they constitute heaven in us, they also constitute the church in us.

The two loves that originate all forms of evil and falsity, which as I said are love for ourselves and love for the world, constitute hell in us, since they are the dominant types of love in hell. Therefore they also destroy the church in us.

[8] (h) The two types of love that originate all forms of goodness and truth, which are the types of love in heaven, open and form our inner spiritual self, because that is where these loves reside. The two types of love that originate all forms of evil and falsity, which as I have said are the types of love in hell, close and destroy our inner spiritual self when they are dominant. They make us earthly and sense-oriented, depending on how extensively and powerfully dominant they are.

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.