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

სქოლიოები:

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.

985. Who hath authority over these plagues, signifies no fear of the Last Judgment by the Lord, and of the condemnation and punishment at that time of the evils and consequent falsities that have devastated the church. This is evident from the signification of "having authority," as being, in reference to God whose name they blasphemed, the Lord as to the Last Judgment; also from the signification of "plagues," as being the evils and consequent falsities, and the falsities and the consequent evils that have devastated the church (See n. 949). It is the Lord in regard to judgment that is signified by "who hath authority over the seven plagues" that are treated of in this chapter, because the end of the church, when these plagues, that is, these evils and falsities exist, is what is here treated of; and after that the judgment is wrought by the Lord. By the Last Judgment all that are in these plagues, that is, in the evils and falsities that have devastated the church, are cast into hell, and thus the New Church which is then to be established is cleansed of them. This makes clear the signification of "having authority over these plagues."

(Continuation respecting the Sixth Commandment)

[2] How profane and thus how much to be detested adulteries are can be seen from the holiness of marriage. All things in the human body, from the head to the heel of the foot, both interior and exterior, correspond to the heavens, and in consequence man is a heaven in its least form, and also angels and spirits are in form perfectly human, for they are forms of heaven. All the members devoted to generation in both sexes, especially the womb, correspond to societies of the third or inmost heaven, and for the reason that love truly conjugial is derived from the Lord's love for the church, and from the love of good and truth which is the love of the angels of the third heaven; therefore conjugial love, which descends therefrom as the love of the heavens, is innocence, which is the very being [esse] of every good in the heavens. And for this reason embryos in the womb are in a state of peace, and after birth infants are in a state of innocence; so, too, is the mother in relation to them.

[3] As this is the correspondence of the genital organs of both sexes, it is evident that from creation they are holy, and therefore they are devoted solely to chaste and pure conjugial love, and are not to be profaned by the unchaste and impure love of adultery, by which man converts the heaven with himself into hell; for as the love of marriage corresponds to the love of the highest heaven, which is love to the Lord from the Lord, so the love of adultery corresponds to the love of the lowest hell. The love of marriage is so holy and heavenly because it has its beginning in the inmosts of man from the Lord Himself, and it descends according to order to the ultimates of the body, and thus fills the whole man with heavenly love and brings him into a form of the Divine love, which is the form of heaven, and is an image of the Lord, as has been said above. But the love of adultery has its beginning in the ultimates of man from an impure lascivious fire there, and thus, contrary to order, penetrates towards the interiors, always into the things that are man's own [proprium], which are nothing but evil, and brings these into a form of hell, which is an image of the devil. Therefore a man who loves adultery and turns away from marriage is in form a devil.

[4] As the organs of generation in each sex correspond to the societies of the third heaven, and the love of a marriage pair corresponds to the love of good and truth, so those organs and that love correspond to the Word. The reason is that the Word is the Divine truth united to the Divine good proceeding from the Lord; and this is why the Lord is called "the Word," also why in every particular of the Word there is a marriage of good and truth, or a heavenly marriage. That there is such a correspondence is an arcanum not yet known in the world, but it has been made evident and proved to me by much experience. From this also it is clear how holy and heavenly marriages are in themselves, and how profane and diabolical adulteries are. And for this reason adulterers make no account of Divine truths and thus of the Word, and if they were to speak from the heart they would even blaspheme the holy things that are in the Word. This they do when they have become spirits after death, for every spirit is compelled to speak from the heart that his interior thoughts may be revealed.