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.

117. The faith of the new heaven and the new church in a specific form is this: Jehovah God is love itself and wisdom itself, or goodness itself and truth itself. As divine truth, or the Word, which was “God with God,” he came down and took on a human manifestation for the purpose of forcing everything in heaven, everything in hell, and everything in the church back into the divine design. The power of the Devil, that is, hell, had become stronger than the power of heaven, and on earth the power of evil had become stronger than the power of goodness; therefore total damnation stood threatening at the door.

[2] By means of his human manifestation, which was divine truth, Jehovah God lifted this pending damnation and redeemed both people and angels. Afterward, in his human manifestation, he united divine truth to divine goodness. In this way he returned to the divine nature that he had had from eternity, together with the human manifestation, which had been glorified. These things are meant by this statement in John: “The Word was with God, and the Word was God. And the Word became flesh” (John 1:1, 14). And in the same Gospel, “I came forth from the Father and have come into the world. Again, I leave the world and go to the Father” (John 16:28). From all this it is clear that if the Lord had not come into the world no one could have been saved.

The situation today is similar. Therefore if the Lord does not come into the world again in the form of divine truth, which is the Word, no one can be saved.

[3] For our part, the specifics of faith are these: 1. There is one God, the divine trinity exists within him, and he is the Lord God the Savior Jesus Christ. 2. Believing in him is a faith that saves. 3. We must abstain from doing things that are evil — they belong to the Devil and come from the Devil. 4. We must do things that are good — they belong to God and come from God. 5. We must do these things as if we ourselves were doing them, but we must believe that they come from the Lord working with us and through us.

The first two points have to do with faith; the second two have to do with goodwill; and the fifth has to do with the partnership between goodwill and faith, the partnership between the Lord and us. (On these points, see also §44 above.)

31. Brief Analysis

First I will say something about the origins of the idea that there is a trinity of persons in the Divine, and therefore there are three gods. There are three creeds that specifically mention a trinity; they are known as the Apostles’ Creed, the Nicene Creed, and the Athanasian Creed. The Apostles’ Creed and the Nicene Creed mention the Trinity; the Athanasian Creed specifies a trinity of persons.

These three creeds are found in many psalm books. The Apostles’ Creed is set to music in a hymn that is sung; the Nicene Creed appears after the Ten Commandments; and the Athanasian Creed appears by itself.

The Apostles’ Creed was actually written after the time of the apostles. The Nicene Creed was written as part of the council that was held in the Bithynian city of Nicaea. In the year 325 the emperor Constantine summoned all the bishops of the Near East, Africa, and Europe to attend this council. After the council, some person or people composed the Athanasian Creed for the purpose of overthrowing the Arians; later on it was received by many churches as an ecumenical creed.

The first two creeds led to the confession of the Trinity. The third, the Athanasian Creed, promoted the claim that there was a trinity of persons; as we will see in the following sections [§§33– 34], this led to the idea that there are three gods.