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

Mga talababa:

597. Our Freedom Depends on the Balance between Heaven and Hell

I have just described the balance between heaven and hell and have shown that the balance is between what is good from heaven and what is evil from hell, which means that it is a spiritual balance that in essence is a freedom.

The reason this spiritual balance is essentially a freedom is that it exists between what is good and what is evil and between what is true and what is false, and these are spiritual realities. So the ability to intend either good or evil and to think either truth or falsity, the ability to choose one instead of the other, is the freedom I am dealing with here.

The Lord grants this freedom to every individual, and it is never taken away. By virtue of its source it in fact belongs to the Lord and not to us because it comes from the Lord; yet still it is given us along with our life as though it were ours. This is so that we can be reformed and saved, for without freedom there can be no reformation or salvation.

Anyone who uses a little rational insight can see that we have a freedom to think well or badly, honestly or dishonestly, fairly or unfairly, and that we can talk and act well, honestly, and fairly but not badly, dishonestly, and unfairly because of the spiritual, moral, and civil laws that keep our outward nature in restraint.

We can see from this that the freedom applies to our spirit, which does our thinking and intending, but not to our outer nature, which does our talking and acting, except as this follows the aforementioned laws.

363. (1) Love and wisdom, and consequently the will and intellect, constitute a person's very life. Scarcely anyone knows what life is. When anyone thinks about it, it seems as though it were something vaporous, of which no idea is possible. It seems so because people do not know that God alone is life, and that His life is Divine love and wisdom. Consequently it is apparent that nothing else is the life in a person, and that it is the life in him in the degree that he receives it.

People know that the sun radiates heat and light, of which all things in the universe are recipients, and that in the degree that they receive them they are warmed and illuminated. So it is with the sun where the Lord is, the heat radiating from it being love, and the light radiating from it being wisdom, as we showed in Part Two.

Life therefore comes from these two elements which emanate from the Lord as a sun.

[2] That love and wisdom from the Lord are life can also be seen from the fact that as love wanes in a person he becomes listless, and as wisdom fades, dull-witted; and if these were to vanish altogether, he would cease to live.

There are many properties of love which have been given other names, because they are derivations of it, such as affections, lusts, appetites, and their pleasures and delights. There are also many properties of wisdom, such as perception, reflection, recollection, cogitation, and attention to something. In addition there are many properties of both love and wisdom together, such as consent, resolve, and determination to a course of action, among others. Actually, all of these are properties of both, but they are characterized by the one that is predominant and more immediately present.

[3] Deriving finally from these two are sensations, which are those of sight, hearing, smell, taste and touch, with their delights and gratifications. The appearance is that the eye sees, but it is the intellect which sees through the eye. Consequently seeing is predicated also of the intellect. The appearance is that the ear hears, but it is the intellect which hears by means of the ear. Consequently hearing is predicated also of paying attention and listening, which is a function of the intellect. The appearance is that the nose smells, and that the tongue tastes, but it is the intellect with its perception which smells, and also tastes. Consequently smelling and tasting are predicated also of perception. And so on.

The founts of all of these phenomena are love and wisdom, from which it can be seen that these two constitute a person's life.