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.

16. Sketch of the Teachings of the New Church

WHAT follows here is a survey of the teachings of the new church meant by the New Jerusalem in Revelation 21 and 22. In the work itself, these teachings, which concern not only what to believe but also how to live, will be broken into three parts.

Part 1 will present teachings on the following topics:

1. The Lord God the Savior, and the Divine Trinity within Him

2. Sacred Scripture; Its Two Meanings, Earthly and Spiritual; and Its Resulting Holiness

3. Love for God, Love for Our Neighbor, and the Harmony between Them

4. Faith, and Its Partnership with Those Two Types of Love

5. Teachings about Life Drawn from the Ten Commandments

6. Reformation and Regeneration

7. Free Choice, and Our Cooperation with the Lord by Means of It

8. Baptism

9. The Holy Supper

10. Heaven and Hell

11. Our Partnership with Heaven or Hell, and How Our State of Life after Death Depends on That Partnership

12. Eternal Life

Part 2 will discuss the following topics:

1. The Close of the Age, the End of the Church in Existence Today

2. The Coming of the Lord

3. The Last Judgment

4. The New Church, Which Is the New Jerusalem

Part 3 will demonstrate the discordance between the tenets of the church in existence today and those of the new church.

In the present volume, too, we will spend a little time on these points of discordance, because both clergy and lay people in the church of today believe that their church is walking in the very light of the gospel and in truths that cannot be weakened, uprooted, or assailed, even by an angel, if one should come down from heaven. The church today cannot see otherwise, because it has withdrawn the intellect from matters of faith, and has supported its tenets through a kind of sight that exists beneath the intellect. That level [of the mind] is able to provide argumentation to support falsities so effectively that they appear to be truths. Once falsities have been reinforced on that level, they gain a deceptive kind of light. Where light of that kind exists, the light of truths looks like thick darkness.

For this reason we will spend a little time presenting points of discordance, and noting a few things about them by way of illustration, so that people whose intellects have not been closed off by blind faith will be able to see the differences, first as in twilight, then as in morning light, and eventually (when the work itself appears) as in the full light of day.

In general, the points of discordance are the following.

46. Brief Analysis

Surely every group of religious and reasonable people on the face of the earth knows and believes that there is one God; that doing good things is being with God; that doing evil things goes against God; that we must apply our own soul, heart, and powers to doing what is good and not doing what is evil, even though these faculties and abilities actually flow into us from God; and that the religious life consists in doing all the above. Surely everyone can see, then, that to confess three persons within the Divine and to declare that salvation has nothing to do with good works is to remove religious life from the church.

The Protestant assertion that salvation has nothing to do with good works is made in the following passages. Faith makes us just apart from good works; see §12 a, b. Good works are not necessary either for our salvation or for our faith, because salvation and faith are not preserved or maintained by our good works; see §12 g, h, l, m. Therefore there is no bond that unites faith and good works.

If we go back to the assertion that good works nevertheless spontaneously follow faith like fruit issuing forth from a tree — see §13 k, m — then we must ask this: Who does these good works? In fact, who would bother thinking about them or feel spontaneously moved to do them when they know and believe that these works contribute nothing to their salvation, and that none of us on our own can do any good for our own salvation, and so on?

If someone asserts that Protestants do nonetheless unite good works to their faith, I reply that if you deeply examine that union, you find that it is not actually a uniting but rather an appending of good works to faith. Good works are an appendage that is tacked on; they are not an integral part or even securely attached. They are like the shadows that are added to a painting to make it look more realistic. Religious practice, though, has to do with our lives; it consists in good works that we do in accordance with the truths taught by our faith. Clearly, then, religious practice is not in actuality an appendage; it is the thing itself.

To many people, though, living a religious life is like a horse’s tail; you can remove it if you want, because it serves no purpose. Who could come to any other reasonable conclusion from statements such as the following when taken at face value?

It is foolish to dream that the works enjoined by the second tablet of the Ten Commandments make us just before God; see §12 d.

Any who believe they will gain salvation because they do acts of goodwill are insulting Christ; see §12 e.

Good works must be completely excluded from any discussion of our justification and eternal life; see §12f.

There are many other such statements there as well.

When we go on to read that good works necessarily follow faith, and that if they do not follow faith, our faith is false and not true (see §13 o, p, v, and many other passages), who among us pays any attention to this? Or if we do pay attention to it, do we do good works consciously? Because good works that somehow flow out of us when we are unaware of them are surely as lifeless as if they had been done by a statue.

If we look more deeply into the cause of this teaching, we find that the leading reformers first assumed faith alone as their standard dogma in order to be differentiated from Roman Catholics, as I mentioned above (§§21, 22, 23). Later on they attached acts of goodwill so as not to go against Sacred Scripture and so that their denomination would be viewed as a religion and something wholesome.