1. THE FAITH OF THE NEW HEAVEN AND THE NEW CHURCH

A statement of faith, set out in both universal and particular terms, is placed at the beginning to serve as a preface to the book which follows, to be like a doorway leading into a church, and a summary presenting in a short compass what follows at more length. It is called the faith of the new heaven and the new church, because heaven, where the angels are, and the church among men form a single unit, just as the internal and external sides of the personality make up a single individual. This is why a member of the church who possesses the good of love which arises from the truths of faith, and possesses the truths of faith which arise from the good of love, is, so far as the interiors of his mind are concerned, an angel of heaven. Therefore too after dying he comes into heaven, and there enjoys happiness depending upon how far the good and truth are linked. It should be known that in the new heaven, which is at the present time being established by the Lord, this statement of faith serves as its preface, doorway and summary.

670. II. The washing called baptism means spiritual washing, which is purification from evils and falsities, and so regeneration.

Acts of washing were enjoined upon the Children of Israel, as is well known from the statutes laid down by Moses. For instance, that Aaron should wash himself before putting on his garments as minister (Leviticus 16:4, 24); and before approaching the altar to minister (Exodus 30:18-21; 40:30-32). The same was enjoined upon the Levites (Numbers 8:6-7); and also others who had become unclean through sins, and they were said to be sanctified by acts of washing (Exodus 29:1, 4; 40:12; Leviticus 8:6). Therefore the bronze sea and many basins were placed near the temple, so that they could wash themselves (1 Kings 7:23-39). They were instructed to wash the vessels and utensils, such as tables, benches, beds, plates and cups (Leviticus 11:32; 14:8-9; 15:5-12; 17:15-16; Matthew 23:25-26).

[2] But the reason why washing and similar acts were ordered and enjoined upon the Children of Israel was that the church established among them was a representative one, and had the character it did so as to prefigure the Christian church which was to come. When therefore the Lord came into the world, He abolished representative acts, all of which were external, and established a church which was in all respects internal. So the Lord banished the symbols and revealed the actual forms, as when someone lifts a curtain or opens a door, allowing what is inside not only to be seen but also approached. Out of all the previous representative acts the Lord retained only two, to contain everything the internal church has in a single pair; these are baptism to replace the acts of washing and the Holy Supper to replace the lamb which was sacrificed every day, and in full measure on the feast of the Passover.

394. ¹ I. There are three universal loves, the love of heaven, the love of the world, and self-love.

These three loves make the starting point, because they are universal and the foundation of all others, and because charity has something in common with each of them. The love of heaven means love to the Lord, and also love towards the neighbour, and since either of these has some service as its end in view, it may be called the love of service. The love of the world is not only the love of wealth and possessions, but also the love of everything the world supplies for the delight of the bodily senses; for instance the beauty that charms the eyes, the harmony that charms the ears, the fragrance that charms the nose, the delicacies that charm the tongue, the soothing touches that charm the skin, not to mention fine clothes, comfortable homes, parties, and all the pleasures given by these and many other objects. Self-love is not only the love of honours, glory, fame and eminence, but also the love of winning and angling for offices, and thus dominating others. The reason charity has something in common with each of these three loves is that charity regarded in essence is the love of being of service. Charity wants to do good to the neighbour (and good is the same as being of service); and each of these loves has services as its end in view, the love of heaven spiritual services, the love of the world natural services, which can be termed civic, and self-love bodily services, which can also be termed domestic ones for oneself and one's own people.

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