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Survey of Teachings of the New Church #108

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108. The first reason why Roman Catholics are better equipped than Protestants to become part of the New Jerusalem (that is, the new church) is this: The belief that we are justified by being assigned Christ’s merit, which is wrong and cannot live alongside the faith of the new church (see §§102104), has been wiped out among Roman Catholics, and should be completely eradicated. This belief is firmly fixed in Protestants, however, as if it were carved into their being. It is the chief teaching in their church.

The second reason is that Roman Catholics have more of an idea than Protestants that there is divine majesty in the Lord’s human manifestation. This is abundantly clear in the extremely sacred way in which Roman Catholics venerate the Host.

The third reason is that Roman Catholics see goodwill, good works, repentance, and the effort to live a new life as essential to salvation; the new church, too, considers them essential. Protestants who are committed to faith alone, though, have a very different view. They see these as playing a nonessential role or even no role at all in our faith; they see them as contributing nothing to our salvation.

These are three reasons why Roman Catholics, if they turn to God the Savior himself directly rather than indirectly and if they take both elements in the Holy Eucharist, are better equipped than Protestants to receive a living faith in place of a dead one and be led by the Lord, through the agency of his angels, to the gates of the New Jerusalem (the new church) and brought in shouting for joy.

[The Assignment of Christ’s Merit]

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.

Nga veprat e Swedenborg

 

Survey of Teachings of the New Church #6

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6. Concerning free choice:

(a) Free choice was by no means extinguished by Adam’s sin, but was attenuated in its powers and bent down (Session 6, chapter 1).

(b) If any say that our free choice, once it is moved and stirred by God, does not cooperate at all through giving assent to God’s stirring and calling, in order to dispose and prepare us for obtaining the grace of justification, or that even if it wants to, it cannot refuse its consent, but, like something inanimate, does nothing whatever and is merely passive, let them be anathema (Session 6, canon 4).

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.