For anyone who believes in heaven, one question stands above all the others: How can I get there? How can I be saved?

Christianity has offered a variety of answers over the millennia, from early sects that simply followed the example of Jesus to monasticism to the elaborate rites and rituals of medieval catholicism to crusading warfare to the Protestants’ hope in the mercy and blood of Jesus.

For the most part, those concepts have regarded heaven as a paradise, where anyone would be happy no matter what he or she did to get there, and no matter what kind of person he or she is. This actually does not make a lot of sense if you think about it. If the cruel and power-hungry could attain heaven alongside the kind and caring, then surely they would make heaven a hell through their cruelty and desire to rule. And if the cruel and power-hungry were rendered non-cruel and non-power-hungry, would they still be themselves anymore?

Swedenborg’s idea of heaven - and hell - is different. In his theology both are simply spiritual states where we live with others who love the same things we do. If those loves are good and kind it will be a wonderful life of sharing and joy; if those loves are cruel and selfish we will end up in endless contention with others who are cruel and selfish.

Salvation, then, is a matter of letting the Lord change our hearts from the naturally selfish state to a heavenly, loving state. We do this by learning what is right and good, using our minds to lead us in doing those things, and asking the Lord to change our hearts. If we continue and stick to it. He will little by little do that, so that eventually we can reach a state where we love what is good and know what is true.

So is that salvation by faith? Salvation by works? In a way both, and neither. Works are involved, because we have to make ourselves do what we know is good and loving. Faith is involved because we have to invite the Lord into our hearts to make a true change. But neither can get us there without the other, and the ultimate judgment is on what we love, not what we’ve done or what we believe.

(References: Divine Providence 258 [3], 338, 339; True Christian Religion 150, 726)

726. Without linking with the Lord, everlasting life and salvation are impossible, because He is Himself both of these. It is clear from passages in the Word that He is everlasting life, including this from John:

Jesus Christ is the true God and everlasting life. 1 John 5:20.

He is also salvation, because salvation and everlasting life are one and the same thing. His name Jesus also means salvation, and He is for this reason all over the Christian world given the title of Saviour. Still only those approach the Holy Supper worthily who are inwardly linked with the Lord, and these are those who have been regenerated. Who the regenerated are has been shown in the chapter on reformation and regeneration.

[2] There are many besides who confess the Lord and do good to the neighbour; but they are not regenerated unless they do this out of love towards the neighbour and faith in the Lord. For in doing good to the neighbour they can be motivated solely by reasons which concern the world or themselves, but not the neighbour as such. Their deeds are purely natural, with no spiritual content hidden in them. For such people make a confession of the Lord only with their mouths and lips, while their hearts are far away. Real love towards the neighbour and real faith come only from the Lord; and both are conferred upon a person when he of his own free will does good on the natural level to the neighbour, and believes truths with his reason, and looks to the Lord, doing all these three things because of the commandments in the Word. Then the Lord plants charity and faith in his midst, and makes both of these spiritual. So the Lord links a person to Himself, and the person links himself to the Lord; for linking is impossible if it is not reciprocal. But these propositions have been fully demonstrated in the chapters on charity, faith, free will and regeneration.