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

Note a piè di pagina:

277a. 1. We are all involved in evil and need to be led away from it in order to be reformed. It is well known in the church that we all have an inherited evil nature and that this is the source of our obsession with many evils. This is also why we can do nothing good on our own. The only kind of good that evil can do is good with evil within it. The inner evil is the fact that we are doing it for selfish reasons, and solely for the sake of appearances.

We know that we get this inherited evil from our parents. Some do say that it comes from Adam and his wife, but this is wrong. We all get it by birth from our parents, who got it from their parents, who got it from theirs. So it is handed down from one to another, growing greater and stronger, piling up, and being inflicted on the offspring. That is why there is nothing sound within us, why everything in us is so evil. Does anyone feel that there is anything wrong with loving oneself more than others? If not, then who knows what evil is, since this is the head of all evils?

[2] We can see from much that is common knowledge in our world that our heredity comes from our parents, grandparents, and great-grandparents. For example, we can tell what household and larger family and even nation people belong to simply from their faces; the face bears the stamp of the spirit, and the spirit is determined by our desires of love. Sometimes the face of an ancestor crops up in a grandchild or great-grandchild. I can tell simply from their faces whether people are Jewish or not, and I can tell what family group others belong to. I have no doubt that others can do the same.

If our desires of love are derived and passed down from our parents in this way, then it follows that their evils are as well, since these are matters of desire.

I need now to state where this similarity comes from.

[3] For all of us, the soul comes from the father and simply puts on a body in the mother. The fact that the soul comes from the father follows not only from what has just been said but also from a number of other indications. One of these is the fact that the baby of a black or Moorish man by a white or European woman will be born black, and the reverse. In particular, the soul dwells in the semen, for this is what brings about impregnation, and this is what the mother clothes with a body. The semen is the elemental form of the father's characteristic love, the form of his dominant love and its immediate derivatives, the deepest desires of that love.

[4] In all of us, these desires are veiled by the decencies of moral life and the virtues that are partly matters of our civic life and partly matters of our spiritual life. These make up the outward form of life even for evil people. We are all born with this outer form of life. That is why little children are so lovable; but as they get older or grow up, they shift from this outer form toward their deeper natures and ultimately to the dominant love of their fathers. If the father was evil, and if this nature is not somehow softened and deflected by teachers, then the child's love becomes just like that of the father.

Still, evil is not uprooted, only set aside, as we shall see below [279]. We can tell, then, that we are all immersed in evil.

277b. No explanation is necessary to see that we need to be led away from our evils in order to be reformed, since if we are given to evil in this world, we will be given to evil after we leave this world. This means that if our evil is not set aside in this world, it cannot be set aside afterwards. The tree lies where it falls; and so too our life retains its basic quality when we die. We are all judged according to our deeds. It is not that these deeds are tallied up but that we return to them and behave the same. Death is a continuation of life, with the difference that then we cannot be reformed.

All our reformation is thorough--that is, it includes both things first and things last. The last things are reformed in this world in harmony with the first ones. They cannot be reformed afterwards, because the outermost things of our lives that we take with us after death become dormant and simply cooperate or act in unison with the inner ones.

11. (iv) THERE ARE MANY REASONS WHY NATIONS AND PEOPLES HAVE FORMED VARYING IDEAS OF THE NATURE OF THAT ONE GOD, AND CONTINUE TO DO SO.

The first reason is that knowledge about God, and consequently acknowledgment of God, is impossible without revelation, and that knowledge about the Lord and consequently the acknowledgment that 'in Him all the fulness of the Godhead dwells bodily' can only come from the Word, which is the crown of revelations. Because revelation has been granted, a person is able to go to meet God and be acted upon by Him, and so from being natural become spiritual. The revelation of early ages spread throughout the world, and was perverted by natural men in many ways. This is the origin of the divisions, dissensions, heresies and schisms which have affected religions.

The second reason is that a natural man cannot form and apply to himself any perception of God, but only of the world. This is why it is one of the principles of the Christian Church that the natural man is opposed to the spiritual and they fight each other. This too is why those who have learned the existence of God from the Word [or] another revelation have differed and still do concerning the nature of God and His oneness.

[2] For this reason those whose mental vision has been dependent upon the bodily senses, and have none the less wished to see God, have made for themselves images of gold, silver, stone and wood, so that in these forms as visible objects they could worship God. This is why also others whose religion led them to reject such images, made themselves images of God out of the sun, the moon and the stars and various terrestrial objects. But those who thought their intelligence above the common herd, yet remained natural men, were led by the immensity of God and His omnipresence in creating the world to acknowledge nature as God, in some cases in its inmost, in others in its outermost forms. Some, in order to maintain a distinction between God and nature, thought up some extremely universal principle, which they called 'the Being of the Universe'; and because they know nothing more about God, this Being becomes for them a mere concept, which is meaningless.

[3] Is there anyone who cannot grasp that things known about God are mirrors held up to God? Those who know nothing of God see Him not in a mirror held up to their eyes, but in a mirror turned back to front, which is covered with quicksilver or a black composition that does not reflect an image but blots it out. Belief in God comes into man by the front door, that is, from the soul into the higher regions of the understanding. But knowledge about God comes in by the back door, because it is absorbed by the understanding from the revelation of the Word by means of the bodily senses. The two paths leading in meet in the midst of the understanding; there, natural belief, which is merely a strongly held opinion, becomes spiritual, that is to say, a real acknowledgment. So the human understanding is like an exchange where currencies are changed.