1. Survey of Teachings of the New Church Meant by the New Jerusalem in the Book of Revelation

[Author’s Preface]

AFTER publishing, within the span of a few years, several larger and smaller works on the New Jerusalem (which means the new church that the Lord is going to establish), and after unveiling the Book of Revelation, I resolved to publish and bring to light the teachings of the [new] church in their fullness, and thus to present a body of teaching that was whole. But because this work was going to take several years, I developed a plan to publish an outline of it, to give people an initial, general picture of this church and its teachings. When a general overview precedes, all the details that follow, of however wide a range, stand forth in a clear light, because they each have their own place within the overall structure alongside things of the same type.

This briefing does not include detailed argumentation; it is shared as advance notice, because the points it contains will be fully demonstrated in the work itself.

First, however, I must present the teachings concerning justification as they exist today, in order to highlight the differences between the tenets of today’s church and those of the new church.

18. Brief Analysis

The churches that separated from Roman Catholicism during the Reformation consist of those who call themselves Evangelicals and those who call themselves the Reformed and also Protestants, and who are named Lutherans or Calvinists after the founders of their churches. The Anglican Church holds middle ground between them. (I am not referring here to the Orthodox churches, which separated from Roman Catholicism a long time ago.)

Many people are aware that the Protestant churches have theological disagreements with each other in a number of areas — especially concerning the Holy Supper, baptism, the person of Christ, and the process whereby people become “the chosen.”

It is not widely recognized, however, that there are four points on which all these churches agree: there is a trinity of persons in the Divine; there is such a thing as original sin; Christ’s merit is assigned to us; and we are justified by faith alone. The reason this is not widely recognized is that few people conduct research on the dogmatic differences between the churches, and therefore few realize the points the churches have in common. Members of the clergy limit themselves to an investigation of the tenets of their own church; and lay people rarely examine those tenets deeply enough to see the differences and similarities.

Nevertheless, on these four points, Protestants do agree, both generally and in most of the details, as you will find if you consult their books and listen to their sermons. (This point is established first for the sake of the points that are about to follow.)

107. Nevertheless, today these beliefs have been so thoroughly wiped out among Roman Catholics that they scarcely know the least thing about them. These beliefs have been forgotten not because they were overturned by papal decree but because they were covered over by external facets of worship. In general these are adoring the vicar of Christ, calling on the saints, and venerating images; they are especially things that affect our physical senses with an impression of holiness, such as the Mass, which is conducted in a language people do not understand, the vestments, the candles, the incense, and the spectacular processions; also the mysteries surrounding the Eucharist.

Although the early Roman church believed that faith justifies us through assigning us the merit of Christ, the external facets just listed and many others like them have moved this concept out of sight and removed it from memory, as if it were something buried in the ground, covered with a large stone, and guarded by monks so that it will not be dug up and brought back to mind. The danger in its being brought back to mind is that it would undermine people’s belief in the monks’ supernatural power to forgive their sins, and justify, sanctify, and save them; and that would end the monks’ status as holy, their dominance over others, and their quest for wealth.