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.

59. Brief Analysis

The statement that the intellect has to be held under obedience to faith serves as a kind of standard opening disclaimer for the tenets of the church of today. (See §54 above for an indication that what lies within them are mysteries or secrets so “transcendent” that they are incapable of flowing into the higher regions of the intellect and making sense.)

When still in school, ambitious ministers in the church who long to have a reputation as outstandingly wise and to be considered oracles in spiritual matters give special attention to teachings that are beyond the grasp of others. Although these teachings are very difficult for them to learn, they pursue them avidly. When, as a result, they gain a reputation for being wise, and become rich and famous because they possess these hidden treasures, they are granted the caps of distinguished professors or the robes of bishops.

In their thinking and in their teaching from the pulpit they focus almost exclusively on the mysteries concerning justification by faith alone and the good works that serve as faith’s lowly servants. Drawing on all they know about faith and good works, they have an amazing way of separating the two at one moment and bringing them together at another.

It is as if they were holding naked faith in one hand and works of goodwill in the other. At one moment they extend their arms wide to separate them; at another, they bring their hands together and combine the two.

Let some examples serve as illustrations. They teach that good works are not necessary for our salvation, because if we ourselves are doing them, we are doing them for some reward. Yet at the same time, they teach that good works do necessarily follow the faith that, for them, is the same as salvation itself.

They teach that faith without good works is alive and justifies us. Yet at the same time they teach that faith without good works is dead and does not justify us.

They teach that faith is not preserved or maintained by good works. Yet at the same time they teach that good works flow forth from faith like fruit from a tree, light from the sun, and heat from a fire.

They teach that good works, when appended to faith, bring it to fulfillment. Yet at the same time they teach that when good works are united as in a marriage or constitute a single form, they deprive faith of its essential ability to save us.

They teach that Christians are not under the law, and yet at the same time they teach that Christians must have a daily practice of following the law.

They teach that our good works are harmful if they become entangled in our being saved by faith — for example, if they become involved in our being forgiven our sins, justified, regenerated, brought to life, or saved. Yet they teach that our good works are profitable to us as long as they do not become entangled in our faith.

They teach that God gives us good works and crowns them with rewards, including spiritual rewards, but not with salvation or eternal life, because these are the rewards with which he crowns a faith that is separate from good works.

They teach that this faith of theirs is like a queen, who parades in magnificence because she is attended by good works as servants following along behind; but if these good works embrace her face-to-face and give her a kiss, she will be dethroned and called a whore.

Especially when they teach about the interaction between faith and good works, they suggest that from one point of view the interaction is beneficial and from another point of view it is not. They carefully choose particular words and skillfully weave them together in such a way that what they say has two meanings. There is one meaning for lay people and another for clergy. The meaning aimed at lay people covers up what they are really saying, but the meaning aimed at clergy reveals it.

Consider, if you will, whether any of the people who hear messages like these will be able to extract any teaching that will lead them to salvation? Will they not instead be blinded by the apparent contradictions in what is taught? And once blinded, will they not grope around for the means of salvation as if they were walking in total darkness? Based on the evidence of our own actions, which of us can tell whether we have any faith or not? Who knows whether it is better for us to do good works, because we fear missing out on the reward if we do not; or not to do good works, because we fear losing our faith if we do?

My friend, disentangle yourself from teachings like these. Abstain from what is evil because it is sinful, do what is good, and believe in the Lord. If you do these things, you will experience a process of being justified that will actually save you.

5. Concerning faith, goodwill, good works, and rewards:

(a) When the apostle says that we are justified by faith and we are justified freely [Romans 3:24, 28], these words are to be understood in the sense that the perpetual consent of the Catholic Church has held and expressed: namely, that we are said to be justified by faith because faith is the beginning of human salvation, and the foundation and root of all justification. Without faith, it is impossible to please God and to come into the company of his children. We are said to be justified freely because none of the things that precede justification — whether faith or works — merit the grace itself of justification. If it is by grace, then it is not by works; otherwise grace would not be grace (Session 6, chapter 8).

(b) Although no one can be just except those with whom the rewards for the suffering of our Lord Jesus Christ are shared, this does in fact happen in the process of justification, when by the merit of that same most holy suffering, the goodwill of God is poured forth by the Holy Spirit into the hearts of those who are justified, and becomes inherent in them. As a result, as we are justified and our sins are forgiven, we receive all these [gifts] infused at once through Jesus Christ, onto whom we are grafted through faith, hope, and goodwill. Unless goodwill is added to it, faith does not unite us perfectly with Christ, and does not make us a living member of his body (Session 6, chapter 7, §3).

(c) Christ is not only a redeemer in whom we are to trust but also a legislator whom we are to obey (Session 6, chapter 16, canon 21).

(d) Faith without works is dead and profitless, because in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith that works through goodwill. Faith without hope and goodwill cannot bestow everlasting life. As a result, we immediately hear these words of Christ: “If you will enter into life, keep the commandments.” Therefore, when receiving true and Christian justice, we are told, immediately upon being born again, to preserve it pure and spotless, as the first robe given us through Jesus Christ in lieu of the robe that Adam, by his disobedience, lost for himself and for us, so that we may bear it before the judgment-seat of our Lord Jesus Christ and have life everlasting (Session 6, chapter 7, §4).

(e) As the head into the members and the vine into the branches, Jesus Christ himself continually infuses his virtue into those who have been justified. This virtue always precedes and accompanies and follows our good works; without it they could not in any way be pleasing or meritorious before God. Therefore we must believe that for the justified nothing further is lacking that would in any way diminish their being considered, by the works they have done in God, as deserving of eternal life in due time (Session 6, chapter 16).

(f) Our own justice is therefore not established as our own, as from ourselves; for the justice that is called ours actually belongs to God, because it is infused into us by God through the merit of Christ. Nevertheless God forbid that Christians should either trust or glory in themselves and not in the Lord, whose bounty toward all is so great that he wants things that are his own gifts to be their rewards (Session 6, chapter 16).

(g) We can do nothing of ourselves, as of ourselves; but with the cooperation of him who strengthens us, we can do all things. Therefore we have nothing in which to glory; all our glory is in Christ in whom we live, by whom we merit, and by whom we make satisfaction, bringing forth fruits worthy of repentance, which have their efficacy from him, are offered to the Father by him, and are accepted by the Father through him (Session 14, chapter 8).

(h) If any say that we can be justified before God by our own works (whether done through the power of our own human nature or through following the teaching of the law) without the grace of God through Jesus Christ, let them be anathema (Session 6, canon 1).

(i) If any say that without previous inspiration of the Holy Spirit, and without his help, we can believe, hope, or love [that is, have faith, hope, or goodwill] as we ought, so that the grace of justification may be bestowed upon us, let them be anathema (Session 6, canon 3).

(j) If any say that we can be made just without the justice of Christ through which he gained merit for us, let them be anathema (Session 6, canon 10).

There are many other statements there that could be quoted as well, especially concerning the union of faith and goodwill or good works, and the damnation that comes of separating these two.