Här är vi på 2000-talet. Vi vet att universum är en enorm plats. Vi spricker bara av vetenskaplig kunskap. Men hur har vi det med de ännu större idéerna? Våra mänskliga samhällen verkar radera dem eller ignorera dem - kanske tror vi att vi är för upptagna för dem.

Här på webbplatsen New Christian Bible Study, kommer vi att utveckla trenden. Vi vill utforska de stora idéerna som ger oss en ram för att leva bättre liv. Här är en början på en lista med stora idéer ur ett nytt kristen perspektiv. För varje idé finns det en fotnot som listar några referenser i Swedenborgs teologiska verk:

1. Gud existerar. Bara en Gud, som skapade och upprätthåller hela universumet i alla dess dimensioner, andliga och fysiska. ¹

2. Guds väsen är kärleken själv. Det är kraften som driver allt. ²

3. Guds väsen blir till, det vill säga att den existerar, i och genom skapelsen. ³

4. Det finns nivåer eller grader av skapelse - allt från andliga som vi inte kan upptäcka med våra fysiska sinnen eller sensorer, till nivån i det fysiska universum där det mesta av vår medvetenhet är när vi lever här. ⁴

5. Det skapade universum härstammar från Gud, och det upprätthålls av Gud, men på ett viktigt sätt är det separerat från Gud. Han vill att det ska vara separat så att friheten kan existera. ⁵

6. Gud fungerar från kärlek genom visdom - villiga goda saker och förståelse för hur de ska åstadkommas. ⁶

7. Den fysiska skapelsenivån finns för att ge människor en möjlighet att välja i frihet, med rationalitet, oavsett om man erkänner eller samarbetar med Gud eller inte. ⁷

8. Gud ger alla människor överallt, oavsett religion, frihet att välja att leva ett kärleksliv till Gud och till grannen. ⁸

9. Gud älskar alla. Han vet att sann lycka bara kommer när vi är osjälviska; när vi verkligen motiveras av en kärlek till Herren som är grundad i en kärlek till grannen. Han strävar efter att leda alla, men kommer inte att tvinga oss att följa mot vår vilja. ⁹

10. Gud dömer oss inte. Han berättar vad som är bra och vad som är ont, och flyter in i våra sinnen för att leda oss mot det goda. Men vi är fria att avvisa hans ledande och istället välja att älska oss själva mest. Dag för dag skapar vi vanor av generositet eller själviskhet och lever ut ett liv i enlighet med dessa vanor. Dessa vanor blir de verkliga "oss", vår härskande kärlek. ¹⁰

11. Våra fysiska kroppar dör så småningom, men den andliga delen av våra sinnen fortsätter. Det har redan fungerat på ett spirituellt plan, men vår medvetenhet förändras - så att vi blir fullt medvetna om den andliga verkligheten. ¹¹

Bilješke:

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.

129. It Is a Law of Divine Providence That We Should Not Be Compelled by Outside Forces to Think and Intend and So to Believe and Love in Matters of Our Religion, but That We Should Guide Ourselves and Sometimes Compel Ourselves

This law of divine providence follows from the two preceding ones, namely, that we should act in freedom and in accord with reason (71-99), and that we should do this for ourselves, even though it is being done by the Lord--that is, in apparent autonomy (100-128). Since it is not from freedom and according to reason and not in autonomy to be compelled but comes from the absence of freedom and from someone else, this law of divine providence follows directly from the two earlier ones. Everyone recognizes that none of us can be compelled to think what we do not want to think or to intend what we think we do not want to intend. So we cannot be compelled to believe what we do not believe and certainly not anything that we do not want to believe; or to love what we do not love and certainly not anything that we do not want to love. Our spirit or mind has complete freedom to think, intend, believe, and love. This freedom comes to us by an inflow from the spiritual world, which does not compel us. Our spirit or mind is actually in that world. The freedom does not flow in from the physical world, which accepts the inflow only when the two worlds are in unison.

[2] We can be compelled to say that we think and intend something or that we believe and love something, but unless this is or becomes a matter of our own desire and our consequent reasoning, it is not something that we really think, intend, believe, and love. We can also be compelled to speak in favor of religion and to act according to religion, but we cannot be compelled to think in its favor as a matter of our own faith and to intend it as a matter of our own love. In countries where justice and judgment are cherished, everyone is obliged not to speak against religion or to violate it in action, but still no one can be compelled to think and intend in its favor. This is because each of us has a freedom to think in sympathy with hell and to intend in its favor, or to think in sympathy with heaven and to intend in its favor. Still, our reason tells us what the quality is of the one and of the other and what lot awaits the one and what lot awaits the other. Our ability to intend on the basis of reason is our capacity to choose and to decide.

[3] This may serve to show that what is outside cannot compel what is inside. However, it does happen sometimes, and I need to show that it is harmful in the following sequence.

1. No one is reformed by miracles and signs, because they compel.

2. No one is reformed by visions or by conversations with the dead, because they compel.

3. No one is reformed by threats or by punishment, because they compel.

4. No one is reformed in states where freedom and rationality are absent.

5. Self-compulsion is not inconsistent with rationality and freedom.

6. Our outer self has to be reformed by means of our inner self, and not the reverse.