第3节 圣言的字义是其属灵和属天之义的基础、容器和支撑（第210节）
第4节 圣言字义里面的神圣真理就在它的完全、神圣和能力中（第214节）
第5节 教会的教义应取自圣言的字义并通过字义来证实（第225节）
第6节 圣言的字义产生与主的结合，以及与天使的联结（第234节）
第8节 教会建立在圣言的基础上，个体里面的教会性质取决于他们对圣言的理解（第243节）
第10节 异端邪说取自圣言的字义，但确认它们会导致堕入地狱（第254节）
第11节 主在世时应验了圣言的全部，由此成为圣言，也就是神圣真理，甚至是以其最表层的形式（第261节）
第12节 在现今世上所拥有的圣言时代之前，还有另一本现已遗失的圣言（第264节）
第13节 圣言也有助于启示那些教会之外、没有圣言的人（第267节）
第14节 如果没有圣言，没有人知道神、天堂、地狱和死后的生命，更不知道主（第273节）
十诫的字义包含教义与生活的一般戒律，而它们的属灵和属天之义则普遍包含一切戒律（第287节）
第二诫 不可妄称耶和华你神的名；因为妄称耶和华名的，耶和华必不以他为无罪（第297节）
第三诫 当记念安息日，守为圣日。六日要劳碌作你一切的工，但第七日是向耶和华你神当守的安息日（第301节）
第四诫 当孝敬父母，使你的日子在耶和华你神所赐你的地上得以长久（第305节）
第九和第十诫 不可贪恋人的房屋；也不可贪恋人的妻子、仆婢、牛驴，并他一切所有的（第325节）
十诫包含属于对神之爱的一切事物和属于对邻之爱的一切事物（第329节）
人获得信的途径是靠近主，从圣言学习真理，并照之生活（第343节）
无仁之信并非信，无信之仁亦非仁；若非主赋予它们生命，二者皆无生命（第355节）
主、仁与信合为一体，就象人的生命、意愿与理解力合为一体；若它们分开，各自会象珍珠化为粉末一样消失（第362节）
这三种爱若安排得当，会使人更完善；否则，会使人败坏和颠倒（第403节）
每个人就个体而言，都是当爱的邻舍，不过，这取决于其良善的品质（第406节）
集体的人，即大小不等的社群，以及社群的组合，即一个人的国家，就是当爱的邻舍（第412节）
当爱的、更高等级的邻舍是教会；最高等级的邻舍则是主的国（第415节）
真正的仁爱就是在所从事的职业、生意或工作中，以及对待所接触的人秉持公正忠实（第422节）
有些仁爱的义务是公众的，有些是家庭的，有些则是私人的（第429节）
仁爱的第一步是逐出邪恶，第二步是行出有益邻舍的良善（第435节）
在操练仁爱的过程中，人只要相信一切善皆来自于主，就会避免邀功行为（第439节）
不考虑人的属灵品性而缔结的爱之友谊，死后会有伤害（第446节）
第1节 在伊甸园种上两棵树，即生命树和善恶知识树，表示人类已被赐予在属灵事物上的选择自由（第466节）
第3节 只要人还活在世上，他就被保守在天堂与地狱中间，在此处于属灵的平衡，这就是选择自由（第475节）
第4节 内在人的邪恶皆被许可，这一事实清楚表明，人在属灵事物上有选择自由（第479节）
第5节 若没有属灵事物上的选择自由，圣言毫无用处，结果教会也是（第483节）
第6节 人若在属灵事物上没有选择自由，就没有办法建立与主的相互结合。结果也没有报应，而只有可憎的预定论（第485节）
第7节 若没有属灵事物上的选择自由，神就要为恶行负责，因此也不会有任何报应（第489节）
第8节 自由进入并被自由接受的教会属灵事物会存留，但反过来不行（第493节）
第9节 虽然人的意与知享有选择自由；但无论灵界还是尘世，恶行均受制于律法，否则这两个世界的社会都将不复存在（第497节）
第10节 若人在属灵事物上没有选择自由，全世界的人能在一天之内被引导信主。但这是不可能的，因为非出于选择自由所接受的一切不会存留（第500节）
第2节 现今被说成出现在信之前，其后跟有福音安慰的悔罪不是悔改（第512节）
第4节 人生来就倾向于各种罪恶，除非他通过悔改在某种程度上移走自己的罪恶，否则他仍在罪中，而凡在罪中者必不能得救（第520节）
第6节 真正的悔改是检查自己，认识并承认自己的罪，向主祈求帮助，并开启新生活（第528节）
第7节 真正的悔改就是检查，不仅检查人的生活行为，而且检查人的意愿意图（第532节）
第8节 那些不自我反省，但由于是罪仍会避开恶行之人也悔改。那些出于宗教原因布施行善之人行的就是这种悔改（第535节）
第9节 当在主神、救主面前作出忏悔，然后祈求帮助和力量以抵制邪恶（第538节）
第10节 真正的悔改对于多次悔改的人来说，是容易的，但对于那些从不悔改的人来说，则是一项非常艰巨的任务（第561节）
第11节 一个从不悔改或从不检视和检查自己的人，最终不再知道何为诅咒的邪恶和得救的良善（第564节）
第1节 除非人重生，可以说重新被造，否则他不能进神的国（第572节）
第2节 主唯独通过仁与信这两种方法，加上人的合作实现新生或新造（第576节）
第3节 由于所有人都已被救赎，因此所有人皆可按各自的状态重生（第579节）
第4节 人的重生类似他的受孕、在子宫孕育、出生、教育的过程（第583节）
第5节 新生的第一步就是所谓的改造，这一过程涉及觉知；第二步则是所谓的重生，这一过程涉及意愿，并由此涉及觉知（第587节）
第6节 内在人必须先被改造，然后外在人通过它被改造，人就是这样重生的（第591节）
第7节 当这一切进行时，内在人和外在人之间的冲突会随之而来，获胜者会控制对方（第596节）
第8节 重生者会获得一个新的意愿和一个新的觉知（第601节）
第9节 重生者和天堂天人交往，未重生者则和地狱灵交往（第607节）
第10节 人只有重生，他的罪才能被移走，这移走就是罪的赦免（第611节）
第11节 在属灵的事上若没有选择自由，重生是不可能的（第615节）
第12节 没有形成信并与仁结合的真理，重生是不可能的（第618节）
第1节 当今教会之信（它被认为是称义的唯一要求）和报应为一体（第626节）
第2节 属当今之信的报应是一个双份报应。基督功德的报应和从而救赎的报应（第628节）
第4节 转嫁基督功德的信对于早期使徒教会来说闻所未闻，圣言也没有一处教导这信（第636节）
第6节 存在报应，但它是善与恶的报应，同时也是信的报应（第643节）
第7节 新教会的信与报应决不会和前教会的信与报应共存；如果它们共存，这种碰撞和冲突会导致人内教会的一切皆灭亡（第647节）
第8节 主将善归给所有人，但地狱将恶归给所有人（第650节）
第9节 信及其结合的东西决定了判决；若信与善结合，判决就是永生；但若信与恶结合，判决就是永死（第654节）
第1节 若没有圣言灵义的知识，没人能知道两项圣礼，即洗礼与圣餐会涉及和影响什么（第667节）
第2节 被称为洗礼的施洗意味着属灵的洗涤，即从恶与假中洁净，从而重生（第670节）
第3节 设立洗礼是为了取代割礼，因为包皮割礼是心之割礼的象征。洗礼的作用就在于此，以便内在教会可以成功取代每一个细节皆预示内在教会的外在教会（第674节）
第4节 洗礼的第一个作用就是引入基督教会，同时加入灵界的基督徒中（第677节）
第5节 洗礼的第二个作用是，基督徒可以认识并承认主耶稣基督，救世主、救主，并跟从祂（第681节）
第6节 洗礼的第三个作用，也就是最终的作用，是人的重生（第684节）
第7节 通过约翰的施洗预备道路，以便主耶和华能降世完成救赎（第688节）
第1节 若没有属世物与属灵物对应的知识，就不可能认识到圣餐的作用与好处（第698节）
第2节 对应的知识能使我们理解主的肉与血的含义，同样理解饼与酒的含义，即主的肉与饼表祂的爱之圣善，以及一切仁之良善；主的血与酒表祂的智之圣真，以及一切信之真理；吃表成为人自己的（第702节）
第3节 若理解了所有这一切，谁都能领悟到，圣餐包含了教会和天堂的一切事物，无论总体还是细节（第711节）
第5节 主与配领圣餐者同在，并向他们敞开天堂，祂也和不配领者同在，但没有向他们敞开天堂。结果，正如洗礼就是被引入教会，所以圣餐就是被引入天堂（第719节）
第6节 配领圣餐者是那些拥有对主之信和对邻之仁的人，即重生者（第722节）
第7节 配领圣餐者在主里面，主也在他们里面；因此，正是通过圣餐他们才与主联结起来（第725节）
第8节 对配领圣餐者来说，圣餐就是成为神儿子的一种标志和印章（第728节）
第2节 当今时代是主在福音书与启示录中所预言和描述的基督教会的末期（第757节）
第3节 基督教会的末期就是先前教会终结时所处的黑夜（第760节）
第5节 主来并非表示祂要来摧毁可见的天和可居的地，然后创造一个新天新地，就象迄今很多不理解圣言灵义的人所想象的那样（第768节）
第7节 主第二次降临不是以人的形式，而是以圣言的形式，圣言出于祂，就是祂自己（第776节）
第8节 主第二次降临是藉着一个人进行的，祂亲自向这人显示祂自己，用圣灵充满他，以便他能从主通过圣言教导新教会的教义（第779节）
第9节 这就是启示录所描述的“新天新地”，以及由此降临的“新耶路撒冷”的含义（第781节）
第10节 这新教会是迄今为止地上存在的所有教会的王冠（第786节）
By Emanuel Swedenborg, Servant of the Lord Jesus Christ
Daniel 7:13-14: I saw visions in the night, and behold, there was someone coming with the clouds of the heavens - someone like the Son of Humankind. He was given dominion, glory, and a kingdom. All peoples, nations, and tongues will worship him. His dominion is a dominion of an age that will not pass, and his kingdom is one that will not perish.
Revelation 21:1-2, 5, 9-10: I, John, saw a new heaven and a new earth. And I saw the holy city, the new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And the angel spoke with me saying, "Come, I will show you the bride, the wife of the Lamb. "And [the angel] carried me away in the spirit to the top of a mountain great and high, and showed me the great city, holy Jerusalem, coming down out of heaven from God.
The One sitting on the throne said, "Behold, I am making all things new; and said to me, Write, because these words are true and trustworthy. "
[Author's] Table of Contents
Introduction: The Faith of the New Heaven and the New Church
The Faith of the New Heaven and the New Church in Both Universal and Specific Forms / 1-3
Chapter 1: God the Creator
The Oneness of God
1. The whole of Sacred Scripture teaches that there is one God, and therefore so do the theologies of the churches in the Christian world. / 6-7
2. The recognition that God exists and that there is one God flows universally from God into human souls. / 8
3. As a result, every nation in the whole world that possesses religion and sound reason acknowledges that God exists and that there is one God. / 9-10
4. For various reasons, different nations and peoples have had and still have a diversity of opinions on the nature of that one God. / 11
5. On the basis of many phenomena in the world, human reason is capable of perceiving and concluding, if it wants to, that God exists and that there is one God. / 12
6. If there were not one God the universe could not have been created or maintained. / 13
7. Those who do not acknowledge God are cut off from the church and damned. / 14
8. Nothing about the church is integrated in people who acknowledge many gods rather than one. / 15
The Underlying Divine Reality or Jehovah
1. The one God is called Jehovah from "being," that is, from the fact that he alone is [and was] and will be, and that he is the First and the Last, the Beginning and the End, the Alpha and the Omega. / 19
2. The one God is substance itself and form itself. Angels and people are substances and forms from him. To the extent that they are in him and he is in them, to that extent they are images and likenesses of him. / 20
3. The underlying divine reality is intrinsic reality and is also an intrinsic capacity to become manifest. / 21-22
4. The intrinsic, underlying divine reality and intrinsic capacity to become manifest cannot produce anything else divine that is intrinsically real and has an intrinsic capacity to become manifest. Therefore another God of the same essence is impossible. / 23
5. The plurality of gods in ancient times, and nowadays as well, has no other source than a misunderstanding of the underlying divine reality. / 24
The Infinity of God: His Immensity and Eternity
1. God is infinite because he is intrinsic reality and manifestation, and all things in the universe have reality and manifestation from him. / 28
2. God is infinite because he existed before the world - before time and space came into being. / 29
3. Since the world was made, God has existed in space independently of space, and in time independently of time. / 30
4. God's infinity in relation to space is called immensity; in relation to time it is called eternity. Yet although these are related, there is nonetheless no space in God's immensity, and no time in his eternity. / 31
5. From many things in the world, enlightened reason can see the infinity of God. / 32
6. Every created thing is finite. The Infinite is in finite objects the way something is present in a vessel that receives it; the Infinite is in people the way something is present in an image of itself. / 33-34
The Essence of God: Divine Love and Wisdom
1. God is love itself and wisdom itself. These two constitute his essence. / 37
2. Because goodness comes from love and truth comes from wisdom, God is goodness itself and truth itself. / 38
3. Because God is love itself and wisdom itself, he is life itself in its essence. / 39-40
4. Love and wisdom are united in God. / 41-42
5. The essence of love is loving others who are outside of oneself, wanting to be one with them, and blessing them from oneself. / 43-45
6. These essential characteristics of divine love were the reason the universe was created, and they are the reason it is maintained. / 46-47
God's Omnipotence, Omniscience, and Omnipresence
1. It is divine wisdom, acting on behalf of divine love, that has omnipotence, omniscience, and omnipresence. / 50-51
2. We cannot comprehend God's omnipotence, omniscience, and omnipresence unless we know what the divine design is, and unless we learn that God is the divine design, and that he imposed that design on the universe as a whole and on everything in it as he created it. / 52-55
3. In the universe and everything in it, God's omnipotence follows and works through the laws of its design. / 56-58
4. God is omniscient; that is, he is aware of, sees, and knows everything down to the least detail that happens in keeping with the divine design, and by contrast is aware of, sees, and knows what goes against the divine design. / 59-62
5. God is omnipresent in his design from beginning to end. / 63-64
6. Human beings were created as forms of the divine design. / 65-67
7. The more we follow the divine design in the way we live, the more we receive power against evil and falsity from God's omnipotence, receive wisdom about goodness and truth from God's omniscience, and are in God because of God's omnipresence. / 68-70
The Creation of the Universe
None of us can get a fair idea of the creation of the universe unless some preliminary global concepts （which are listed) first bring our intellect into a state of perception. / 75
The creation of the universe is the topic of five memorable occurrences. / 76-78-80
Chapter 2: The Lord the Redeemer
1. Jehovah God came down and took on a human manifestation in order to redeem people and save them. / 82-84
2. Jehovah God came down as the divine truth, which is the Word; but he did not separate the divine goodness from it. / 85-88
3. In the process of taking on a human manifestation, God followed his own divine design. / 89-91
4. The "Son of God" is the human manifestation in which God sent himself into the world. / 92-94
5. Through acts of redemption the Lord became justice. / 95-96
6. Through those same acts the Lord united himself to the Father and the Father united himself to him. / 97-100
7. Through this process God became human and a human became God in one person. / 101-103
8. When he was being emptied out he was in a state of progress toward union; when he was being glorified he was in a state of union itself. / 104-106
9. From now on, no Christians will go to heaven unless they believe in the Lord God the Savior. / 107-108
10. A supplement about the state of the church before and after the Lord's Coming / 109
Redemption
1. Redemption was actually a matter of gaining control of the hells, restructuring the heavens, and by so doing preparing for a new spiritual church. / 115-117
2. Without that redemption no human being could have been saved and no angels could have continued to exist in their state of integrity. / 118-120
3. The Lord therefore redeemed not only people but also angels. / 121-122
4. Redemption was something only the Divine could bring about. / 123
5. This true redemption could not have happened if God had not come in the flesh. / 124-125
6. Suffering on the cross was the final trial the Lord underwent as the greatest prophet. It was a means of glorifying his human nature. It was not redemption. / 126-131
7. Believing that the Lord's suffering on the cross was redemption itself is a fundamental error on the part of the church. That error, along with the error about three divine Persons from eternity, has ruined the whole church to the point that there is nothing spiritual left in it anymore. / 132-133
Chapter 3: The Holy Spirit and the Divine Action
1. The Holy Spirit is the divine truth and also the divine action and effect that radiate from the one God, in whom the divine Trinity exists: the Lord God the Savior. / 139-141
2. Generally speaking, the divine actions and powerful effects meant by the Holy Spirit are the acts of reforming and regenerating us. Depending on the outcome of this reformation and regeneration, the divine actions and powerful effects also include the acts of renewing us, bringing us to life, sanctifying us, and making us just; and depending on the outcome of these in turn, the divine actions and powerful effects also include the acts of purifying us from evils, forgiving our sins, and ultimately saving us. / 142-145
3. In respect to the clergy, the divine actions and powerful effects meant by "the sending of the Holy Spirit" are the acts of enlightening and teaching. / 146-148
4. The Lord has these powerful effects on those who believe in him. / 149-152
5. The Lord takes these actions on his own initiative on behalf of the Father, not the other way around. / 153-155
6. Our spirits are our minds and whatever comes from them. / 156-157
A supplement to show that although the Holy Spirit is frequently mentioned in the New Testament, nowhere in the Old Testament do we read that the prophets spoke from the Holy Spirit; they spoke from Jehovah God / 158
The Divine Trinity
1. There is a divine Trinity, which is the Father, the Son, and the Holy Spirit. / 164, 165
2. These three, the Father, the Son, and the Holy Spirit, are three essential components of one God. They are one the way our soul, our body, and the things we do are one. / 166-169
3. This Trinity did not exist before the world was created. It developed after the world was created, when God became flesh. It came into existence in the Lord God the Redeemer and Savior Jesus Christ. / 170, 171
4. At a conceptual level, the idea of a trinity of divine persons from eternity （meaning before the world was created) is a trinity of gods. This idea is impossible to wipe out just by orally confessing one God. / 172, 173
5. The apostolic church knew no trinity of persons. The idea was first developed by the Council of Nicaea. The council introduced the idea into the Roman Catholic church; and it in turn introduced the idea into the churches that have since separated from it. / 174-176
6. The Nicene and Athanasian views of the Trinity led to a faith in three gods that has perverted the whole Christian church. / 177, 178
7. The result is the abomination of desolation and the affliction such as will never exist again, which the Lord foretold in Daniel, the Gospels, and the Book of Revelation. / 179, 180, 181
8. In fact, if the Lord were not building a new heaven and a new church, the human race would not be preserved. / 182
9. Many absurd, alien, imaginary, and misshapen ideas of God have come into existence from the Athanasian Creed's assertion of a trinity of persons, each of whom is individually God. / 183, 184
Chapter 4: Sacred Scripture, the Word of the Lord
1. Sacred Scripture, the Word, is divine truth itself. / 189-192
2. The Word has a spiritual meaning that has not been known until now. / 193
（1) What the spiritual meaning is / 194
There is a heavenly divine influence, a spiritual divine influence, and an earthly divine influence that emanate from the Lord. / 195
（2) A demonstration that there is a spiritual meaning throughout the Word and in every part of it / 196, 197, 198
The Lord spoke in correspondences when he was in the world. While he was talking in an earthly way, he was also talking in a spiritual way. / 199
（3) It is the spiritual meaning that makes the Word divinely inspired and holy in every word. / 200
（4) The spiritual meaning has been unknown until now; but it was known to ancient peoples. They also knew about correspondences. / 201-207
（5) From this point on, the spiritual meaning will be given only to people who have genuine truths from the Lord. / 208
（6) The Word has amazing qualities because of its spiritual meaning. / 209
3. The Word's literal meaning is the foundation, the container, and the structural support for its spiritual and heavenly meanings. / 210-213
4. In the literal meaning of the Word, divine truth exists in its completeness, holiness, and power. / 214, 215, 216
（1) By their correspondence, the precious stones that constituted the foundations of the New Jerusalem mentioned in the Book of Revelation mean the truths in the Word's literal meaning. / 217
（2) The Urim and Thummim on Aaron's ephod correspond to the things that are good and true in the Word's literal meaning. / 218
（3) The precious stones from the Garden of Eden that the king of Tyre is said to have worn （see Ezekiel 28:12-13) mean the outermost kind of goodness and truth - the kind found in the Word's literal meaning. / 219
（4) The curtains, veils, and pillars in the tabernacle represented the same thing. / 220
（5) The same thing is also meant by the exteriors of the Temple in Jerusalem. / 221
（6) When the Lord was transfigured he represented the Word in its glory. / 222
（7) The Nazirites represented the power of the Word in its outermost form. / 223
（8) The Word has indescribable power. / 224
5. The church's body of teaching has to be drawn from the Word's literal meaning and supported by it. / 225, 229, 230
（1) The Word is not understandable without a body of teaching. / 226, 227, 228
（2) [A body of teaching has to be drawn from the Word's literal meaning and supported by it. / 229, 230]
（3) The genuine truth in the Word's literal meaning, the truth that is needed for a body of teaching, becomes manifest only to those who have enlightenment from the Lord. / 231, 232, 233
6. The Word's literal meaning provides a connection to the Lord and association with angels. / 234-239
7. The Word exists throughout the heavens; it is the source of angelic wisdom. / 240, 241, 242
8. The church is based on the Word; the nature of the church in individuals depends on their understanding of the Word. / 243-247
9. There is a marriage between the Lord and the church, and therefore a marriage between goodness and truth, in the individual details in the Word. / 248-253
10. We may derive heretical ideas from the Word's literal meaning, but we are condemned only if we become adamant about those ideas. / 254-260
（1) Many things in the Word are apparent truths; real truths lie hidden inside them. / 257
（2) Becoming adamant about apparent truths leads to false ideas. / 258
（3) The Word's literal meaning is a protection for the genuine truths that lie inside it. / 260
（4) Angel guardians mean the Word's literal meaning; that is what they stand for in the Word. / 260
11. While in the world, the Lord fulfilled everything in the Word; by doing so he became the Word or divine truth even on the last or outermost level. / 261, 262, 263
12. Before the Word that exists in the world today, there was a Word that has been lost. / 264, 265, 266
13. Because of the Word, even people who are outside the church and who do not have the Word have light. / 267-272
14. If the Word did not exist, no one would know about God, heaven, hell, or life after death, still less about the Lord. / 273-276
Chapter 5: The Catechism, or Ten Commandments, Explained in Both Its Outer and Its Inner Meanings
1. The Ten Commandments were the holiest thing in the Israelite church. The text here also contains material about how holy the ark was considered to be because of the law that was kept inside it. / 283-286
2. In their literal meaning, the Ten Commandments contain general principles of faith and life; in their spiritual and heavenly meanings, they contain absolutely everything. / 287-290
3. The first commandment: There is to be no other God before my face. / 291-296
4. The second commandment: You are not to take the name of Jehovah your God in vain, because Jehovah will not hold guiltless someone who takes his name in vain. / 297-300
5. The third commandment: Remember the Sabbath day in order to keep it holy; for six days you will labor and do all your work, but the seventh day is the Sabbath for Jehovah your God. / 301-304
6. The fourth commandment: Honor your father and your mother so that your days will be prolonged and it will be well with you on earth. / 305-308
7. The fifth commandment: You are not to kill. / 309-312
8. The sixth commandment: You are not to commit adultery. / 313-316
9. The seventh commandment: You are not to steal. / 317-320
10. The eighth commandment: You are not to bear false witness against your neighbor. / 321-324
11. The ninth and tenth commandments: You are not to covet your neighbor's household; you are not to covet your neighbor's wife or his servant or his maid or his ox or his donkey or anything that is your neighbor's. / 325-328
12. The Ten Commandments contain everything about how to love God and how to love our neighbor. / 329-331
Chapter 6: Faith
Prefatory remarks: From the standpoint of time, faith is primary, but from the standpoint of purpose, goodwill is primary. / 336
1. The faith that saves us is faith in the Lord God our Savior Jesus Christ, / 337-339
because he is a God who can be seen, in whom is what cannot be seen. / 339
2. Briefly put, faith is believing that people who live good lives and believe the right things are saved by the Lord. / 340-342
The first step toward faith in him is acknowledging that he is the Son of God. / 342
3. The way we receive faith is by turning to the Lord, learning truths from the Word, and living by those truths. / 343-348
The underlying reality of this faith; the essence of this faith; the states of this faith; the form this faith takes / 344
Merely earthly faith is actually a persuasion that pretends to be faith. / 345-348
4. Having a quantity of truths that are bound together like strands in a cable elevates and improves our faith. / 349-354
The truths of faith can be multiplied to infinity. / 350
Truths of faith come together to form structures that are like fascicles of nerves. / 351
Our faith improves depending on the quantity of truths we have and how well they fit together. / 352, 353
However numerous these truths of faith are and however divergent they appear, they are united by the Lord. / 354
The Lord is the Word; the God of heaven and earth; the God of all flesh; the God of the vineyard, or the church; the God of faith; the light itself; the truth itself; and eternal life （includes quotations from the Word). / 354
5. Faith without goodwill is not faith. Goodwill without faith is not goodwill. Neither of them is living unless it comes from the Lord. / 355-361
（a) We are able to acquire faith for ourselves. / 356
（b) We are able to acquire goodwill for ourselves. / 357
（c) We are also able to acquire the life within faith and goodwill for ourselves. / 358
（d) Nevertheless, no faith, no goodwill, and none of the life within faith or goodwill come from ourselves; instead they come from the Lord alone. / 359
The difference between earthly faith and spiritual faith. When we believe in the Lord, our earthly faith has spiritual faith within it. / 360, 361
6. The Lord, goodwill, and faith form a unity in the same way our life, our will, and our intellect form a unity. If we separate them, each one crumbles like a pearl that is crushed to powder. / 362-367
（a) The Lord flows into everyone with all his divine love, all his divine wisdom, and all his divine life. / 364
（b) Therefore the Lord flows into everyone with the entire essence of faith and goodwill. / 365
（c) The qualities that flow in from the Lord are received by us according to our state and form. / 366
（d) If we separate the Lord, goodwill, and faith, however, instead of being a form that accepts these qualities we are a form that destroys them. / 367
7. The Lord is goodwill and faith within us. We are goodwill and faith within the Lord. / 368-372
（a) Our partnership with God is what gives us salvation and eternal life. / 369
（b) It is impossible for us to have a partnership with God the Father. What is possible is a partnership with the Lord, and through the Lord, with God the Father. / 370
（c) Our partnership with the Lord is reciprocal: we are in the Lord and the Lord is in us. / 371
（d) This reciprocal partnership between the Lord and us comes about through goodwill and faith. / 372
8. Goodwill and faith come together in good actions. / 373-377
（a) "Goodwill" is benevolence toward others; "good works" are good actions that result from benevolence. / 374
（b) Goodwill and faith are transient and exist only in our minds unless, when an opportunity occurs, they culminate in actions and become embodied in them. / 375, 376
（c) Goodwill alone does not produce good actions; even less does faith alone produce them. Good actions are produced by goodwill and faith together. / 377
9. There is faith that is true, faith that is illegitimate, and faith that is hypocritical. / 378-381
From its cradle, the Christian church was attacked and torn apart by schisms and heresies. / 378
（a) There is only one true faith; it is faith in the Lord God our Savior Jesus Christ. It exists in people who believe that he is the Son of God, that he is the God of heaven and earth, and that he is one with the Father. / 379
（b) Illegitimate faith is all faith that departs from the one and only true faith. Illegitimate faith exists in people who climb up some other way and view the Lord not as God but only as a human being. / 380
（c) Hypocritical faith is no faith at all. / 381
10. Evil people have no faith. / 382-384
（a) Evil people have no faith, because evil relates to hell and faith relates to heaven. / 383
（b) All people in Christianity who are dismissive of the Lord and the Word have no faith, no matter how morally they behave or how rationally they speak, teach, or write, even if their subject is faith. / 384
Chapter 7: Goodwill （or Loving Our Neighbor) and Good Actions
1. There are three universal categories of love: love for heaven; love for the world; and love for ourselves. / 394, 395, 396
（1) The will and the intellect / 397
（2) Goodness and truth / 398
（3) Love in general / 399
（4) Love for ourselves and love for the world in specific / 400
（5) Our outer and inner selves / 401
（6) People who are merely earthly and sense-oriented / 402
2. When the three universal categories of love are prioritized in the right way they improve us; when they are not prioritized in the right way they damage us and turn us upside down. / 403, 404, 405
3. All individual members of humankind are the neighbor we are to love, but [in different ways] depending on the type of goodness they have. / 406-411
4. The neighbor we are to love is humankind on a wider scale in the form of smaller and larger communities and humankind in the aggregate as a country of such communities. / 412, 413, 414
5. On an even higher level, the neighbor we are to love is the church, and on the highest level, our neighbor is the Lord's kingdom. / 415, 416
6. Loving our neighbor is not in fact loving the person but loving the goodness that is inside the person. / 417, 418, 419
7. Goodwill and good actions are two distinct things: wishing people well and treating them well. / 420, 421
8. Goodwill itself is acting justly and faithfully in our position and our work and with the people with whom we interact. / 422, 423, 424
9. Acts of kindness related to goodwill consist in giving to the poor and helping the needy, although with prudence. / 425-428
10. There are obligations that are related to goodwill. [Some of them are public]; some relate to the household; and some are personal. / 429-432
11. The recreations related to goodwill are lunches, dinners, and parties. / 433, 434
12. The first step toward goodwill is removing evils; the second step is doing good things that are useful to our neighbor. / 435-438
13. As long as we believe that everything good comes from the Lord, we do not take credit for the things we do as we practice goodwill. / 439-442
14. A life of goodwill is a moral life that is also spiritual. / 443, 444, 445
15. A bond of love that we form with others without considering their spiritual nature is damaging after death. / 446-449
16. There are such things as illegitimate goodwill, hypocritical goodwill, and dead goodwill. / 450-453
17. The bond of love between evil people is actually a deep mutual hatred. / 454, 455a and b
18. The connection between loving God and loving our neighbor. / 456, 457, 458
Chapter 8: Free Choice
1. The precepts and dogmas of the church of today regarding human free choice / 463, 464, 465
2. The fact that two trees - the tree of life, and the tree of the knowledge of good and evil [Genesis 2:9] - were placed in the Garden of Eden means that free choice in spiritual matters has been granted to humankind. / 466-469
3. We are not life, but we are vessels for receiving life from God. / 470-474
4. As long as we are alive in this world, we are held midway between heaven and hell and kept in spiritual equilibrium there, which is free choice. / 475-478
5. The fact that evil is an option available to everyone's inner self makes it obvious that we have free choice in spiritual matters. / 479-482
6. If we had no free choice in spiritual matters, the Word would be useless and therefore the church would be nothing. / 483, 484
7. If we had no free choice in spiritual matters, there would be nothing in us that would allow us to forge a partnership with the Lord, and therefore [there would be] no ascribing [of goodness to us], only mere predestination, which is detestable. / 485
This section brings to light how horrible the notion of predestination is. / 486, 487, 488
8. If we had no free choice in spiritual matters, God would be the cause of evil, and we could not be credited [with goodwill or faith]. / 489-492
9. Every spiritual gift the church has to offer that comes to us in freedom and that we freely accept stays with us; what comes to us in other ways does not. / 493-496
10. Although our will and intellect exist in this state of free choice, the doing of evil is forbidden by law in both worlds, the spiritual and the earthly, since otherwise society in both realms would perish. / 497, 498, 499
11. If we did lack free choice in spiritual matters, then in a single day everyone on the whole planet could be induced to believe in the Lord; but in fact this cannot happen, because what we do not accept through our free choice does not stay with us. / 500, 501, 502
Miracles are not happening today because they are coercive; they take away our free choice in spiritual matters. / 501
Chapter 9: Repentance
1. Repentance is the beginning of the church within us. / 510, 511
2. The "contrition" that is nowadays said to precede faith and to be followed by the consolation of the Gospel is not repentance. / 512-515
3. By itself, an oral confession that we are sinners is not repentance. / 516-519
4. From birth we have a tendency toward evils of every kind. Unless we at least partly remove them through repentance, we remain in them, and if we remain in them we cannot be saved. / 520-524
What "fulfilling the law" really means / 523, 524
5. Having a concept of sin and then looking for sin in ourselves is the beginning of repentance. / 525, 526, 527
6. Active repentance is examining ourselves, recognizing and admitting our sins, praying to the Lord, and beginning a new life. / 528-531
7. True repentance is examining not only the actions of our life but also the intentions of our will. / 532, 533, 534
8. Repentance is also practiced by those who do not examine themselves but nevertheless stop doing evils because evils are sinful; this kind of repentance is done by people who do acts of goodwill as a religious practice. / 535, 536, 537
9. We need to make our confession before the Lord God the Savior, and also to beg for his help and power in resisting evils. / 538, 539, 560
10. Active repentance is easy for people who have done it a few times; those who have not done it, however, experience inner resistance to it. / 561, 562, 563
11. Those who have never practiced repentance or looked at or studied themselves eventually do not even know what damnable evil or saving goodness is. / 564, 565, 566
Chapter 10: Reformation and Regeneration
1. Unless we are born again and created anew, so to speak, we cannot enter the kingdom of God. / 572-575
2. The Lord alone generates or creates us anew, provided we cooperate; he uses both goodwill and faith as means. / 576, 577, 578
3. Because we have all been redeemed, we are all capable of being regenerated, each of us in a way that suits the state we are in. / 579-582
4. Regeneration progresses analogously to the way we are conceived, carried in the womb, born, and brought up. / 583-586
Some thoughts on the masculine and feminine sexes in the plant kingdom / 585
5. The first phase in our being generated anew is called "reformation"; it has to do with our intellect. The second phase is called "regeneration"; it has to do with our will and then our intellect. / 587-590
6. Our inner self has to be reformed first; our outer self is then reformed through our inner self. This is how we are regenerated. / 591-595
7. Once our inner self is reformed, a battle develops between it and our outer self; whichever self wins will control the other self. / 596-600
8. When we have been regenerated, we have a new will and a new intellect. / 601-606
9. People who have been regenerated are in fellowship with the angels of heaven; people who have not been regenerated are in fellowship with the spirits of hell. / 607-610
10. The more we are regenerated, the more our sins are laid aside; this relocating of them is the "forgiving of sins. " / 611-614
11. Regeneration would be impossible without free choice in spiritual matters. / 615, 616, 617
12. Regeneration is not possible without the truths that shape faith and are joined with goodwill. / 618, 619, 620
Chapter 11: The Assignment of Spiritual Credit or Blame
1. The faith of the church of today, which is claimed to be the sole thing that makes us just, and the belief that Christ's merit is assigned to us amount to the same thing. / 626, 627
2. The concept of assigning that is part of the faith of today has a doubleness to it: there is an assigning of Christ's merit, and there is an assigning of salvation as a result. / 628-631
3. The concept of a faith that assigns us the merit and justice of Christ the Redeemer first surfaced in the decrees of the Council of Nicaea concerning three divine persons from eternity; from that time to the present this faith has been accepted by the entire Christian world. / 632-635
4. The concept of a faith that assigns the merit of Christ was completely unknown in the apostolic church that existed before the Council of Nicaea; and nothing in the Word conveys that concept either. / 636-639
5. The merit and justice of Christ cannot be assigned to anyone else. / 640, 641, 642
6. There is an assigning of spiritual credit, but it is based on whether our actions have been good or evil. / 643-646
7. There is no way in which we can simultaneously hold the views of the new church and the views of the former church on faith and the assignment of spiritual credit; if we did hold both these views at once, they would collide and cause so much conflict that everything related to the church would be destroyed in us. / 647, 648, 649
8. The Lord ascribes goodness to everyone; hell ascribes evil to everyone. / 650-653
9. It is what our faith is united to that determines the verdict we receive. If we have a true faith that is united to goodness, the verdict is eternal life; if we have a faith that is united to evil, the verdict is eternal death. / 654-657
10. No spiritual credit or blame is assigned to us on the basis of what we think; it is assigned only on the basis of what we will. / 658, 659, 660
Chapter 12: Baptism
1. Without knowing that the Word has a spiritual meaning, no one can know what the two sacraments （baptism and the Holy Supper) entail and what they do for us. / 667, 668, 669
2. The washing called baptism means a spiritual washing, which is the process of being purified from evils [and falsities] and therefore the process of being regenerated. / 670-673
3. Baptism was instituted as a replacement for circumcision because circumcision of the foreskin symbolized circumcision of the heart; the intent was to create an internal church to replace the external church, which as a whole and in every detail was an allegory of that internal church. / 674, 675, 676
4. The first function of baptism is to bring people into the Christian church and at the same time to bring them into the company of Christians in the spiritual world. / 677-680
5. The second function [of baptism] is for Christians to know and acknowledge the Lord Jesus Christ as Redeemer and Savior, and to follow him. / 681, 682, 683
6. The third function of baptism, and its ultimate purpose, is to lead us to be regenerated. / 684-687
7. The baptism of John prepared the way so that Jehovah God could descend into the world and bring about redemption. / 688[-691]
Chapter 13: The Holy Supper
1. Without knowing about the correspondences of physical things with spiritual things, no one can know the functions and benefits of the Holy Supper. / 698-701
2. When we know correspondences, we realize what "the Lord's flesh" and "the Lord's blood" mean; we see that they mean the same thing as "bread" and "wine" do. That is, "the Lord's flesh" and "bread" mean the divine goodness that comes from his love and also all the goodness related to goodwill, and "the Lord's blood" and "wine" mean the divine truth that comes from his wisdom and also all the truth related to faith; "eating" them means making them our own. / 702-710
Passages from the Word are quoted:
to show the meaning of: "flesh"; / 704, 705
to show the meaning of "blood"; / 706
to show the meaning of "bread"; / 707
to show the meaning of "wine. " / 708
3. Understanding what has just been presented makes it possible to see that the Holy Supper includes all the qualities of the church and all the qualities of heaven, both generally and specifically. / 711-715
4. The Lord himself and his redemption are fully present in the Holy Supper. / 716, 717, 718
5. The Lord is present and opens heaven to those who approach the Holy Supper worthily; he is also present with those who approach it unworthily, but he does not open heaven to them. Therefore as baptism brings us into the church, so the Holy Supper brings us into heaven. / 719, 720, 721
6. We come forward worthily to take the Holy Supper when we have faith in the Lord and goodwill toward our neighbor - that is, when we have been regenerated. / 722-724
7. When we come forward worthily to take the Holy Supper, we are in the Lord and the Lord is in us; therefore through the Holy Supper we enter into a partnership with the Lord. / 725, 726, 727
8. When we come forward worthily to take it, the Holy Supper functions as [God's] signature and seal confirming that we have been adopted as his children. / 728, 729, 730
Chapter 14: The Close of the Age; the Coming of the Lord; and the New Church
1. The "close of the age" means the end of the church, when its time is over. / 753-756
2. Today the church is at its end; the Lord foretold and described this event in the Gospels and in the Book of Revelation. / 757, 758, 759
3. This, the Christian church's final hour, is the same kind of night in which the former churches came to an end. / 760-763
4. After this night comes the morning, which is the Lord's Coming. / 764-767
5. The Lord's Coming is not his coming to destroy the visible heaven and the inhabitable earth and to create a new heaven and a new earth, as many have supposed because they have not understood the Word's spiritual meaning. / 768-771
6. The purpose of this coming of the Lord - his Second Coming - is to separate the evil from the good, to save those both past and present who believe in him, and to form them into a new angelic heaven and a new church on earth; if he did not do this, "no flesh would be saved" （Matthew 24:22). / 772-775
7. This Second Coming of the Lord is not taking place in person but in the Word, since the Word is from him and therefore he is the Word. / 776, 777, 778
8. This Second Coming of the Lord is taking place by means of someone to whom the Lord has manifested himself in person and whom he has filled with his spirit so that that individual can present the teachings of the new church on the Lord's behalf through the agency of the Word. / 779, 780
9. "The new heaven" and "the new Jerusalem" in the Book of Revelation chapter 21 mean this [Second Coming of the Lord]. / 781-785
10. This new church is the crown of all the churches that have ever existed on this planet. / 786-791
Additional Material
1. The nature of the spiritual world / 792-795
2. Luther in the spiritual world / 796
3. Melanchthon in the spiritual world / 797
4. Calvin in the spiritual world / 798-799
5. The Dutch in the spiritual world / 800-805
6. The British in the spiritual world / 806-812
7. Germans in the spiritual world / 813-816
8. Roman Catholics in the spiritual world / 817-821
9. Roman Catholic saints in the spiritual world / 822-827
10. Muslims in the spiritual world / 828-834
11. Africans, and non-Christians in general, in the spiritual world / 835-840
12. Jews in the spiritual world / 841-845
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THE TRUE CHRISTIAN RELIGION, containing the complete theology of the New Church as foretold by the Lord in Daniel 7:13-14 and in Revelation 21:2
by Emanuel Swedenborg, Servant of the Lord Jesus Christ
Translated from the original Latin by John Chadwick
London, The Swedenborg Society, 1988
Daniel 7:13-14: I was watching in the visions of the night, and I saw the Son of Man coming with the clouds of the heavens. And to him were given dominion and glory and the kingdom, and all peoples, nations and tongues will worship him. His dominion will be a dominion for ever, which will not pass away, and his kingdom one that will not perish.
Revelation 21:1-2, 5, 9-10: I, John, saw a new heaven and a new earth; and I saw the holy city, the New Jerusalem, coming down from God out of heaven, prepared like a bride adorned for her husband. And the angel spoke with me, saying, Come, I will show you the bride, the wife of the Lamb. And he carried me away in the spirit onto a great and high mountain, and showed me the great, holy city of Jerusalem, coming down out of heaven from God. He that sat on the throne said, Behold, I make all things new. And he said to me, Write, because these words are true and trustworthy.
TABLE OF CONTENTS
INTRODUCTION: THE FAITH OF THE NEW HEAVEN AND THE NEW CHURCH
THE FAITH OF THE NEW HEAVEN AND THE NEW CHURCH IN BOTH UNIVERSAL AND PARTICULAR TERMS, 1-3
CHAPTER ONE: GOD THE CREATOR
The oneness of God:
（i) The whole of the Sacred Scripture and all the doctrines extracted from it by churches throughout Christendom teach that there is a God and that He is one. 5-7
（ii) There is a general feeling emanating from God and flowing into men's souls that there is a God and He is one. 8
（iii) That is why there is no nation throughout the world possessed of religion and sound reason which does not acknowledge God and the fact that He is one. 9-10
（iv) There are many reasons why nations and peoples have formed varying ideas of the nature of that one God, and continue to do so. 11
（v) There are many things in the world which can lead the human reason, if it wishes, to grasp and deduce that there is a God and He is one. 12
（vi) If there had not been one God, the universe could not have been created and kept in existence. 13
（vii) Any person who does not acknowledge God is excommunicated from the church and damned. 14
（viii) The church cannot hold together at all in the case of a person who acknowledges not one God, but several. 15
The Divine Being, which is Jehovah
（i) The one God is named Jehovah from His Being, that is, from the fact that He alone is, was and will be, and because He is the First and the Last, the Beginning and the End, Alpha and Omega. 19
（ii) The one God is substance itself and form itself, and angels and men are substances and forms derived from Him; to the extent that they are in Him and He is in them, so far are they images and likenesses of Him. 20
（iii) The Divine Being is Being in itself, and at the same time Coming-into-Being in itself. 21-22
（iv) The Divine Being and Coming-into-Being in itself cannot give rise to another Divine which is Being and Coming-into-Being in itself. Consequently another God of the same essence is impossible. 23
（v) The plurality of gods in ancient times, as well as to-day, was entirely the result of a failure to understand the Divine Being. 24
The infinity or the immensity and the eternity of God
（i) God is infinite, because He is and comes into being in Himself, and everything in the universe is and comes into being from Him. 28
（ii) God is infinite, because He existed before the world did, and thus before space and time came into existence. 29
（iii) Since the making of the world God is non-spatially in space and non-temporally in time. 30
（iv) The infinity of God as predicated of space is called immensity, and as predicated of time is called eternity. Despite these predications His immensity is totally devoid of space and His eternity is totally devoid of time. 31
（v) There is much in the world which can enable enlightened reason to see the infinity of God the Creator. 32
（vi) Every created object is finite, and the infinite is contained in finite objects as in receivers, and in human beings as images of it. 33-34
The Essence of God, which is the Divine Love and the Divine Wisdom
（i) God is Love itself and Wisdom itself, these two making up His Essence. 37
（ii) God is Good itself and Truth itself, because Good refers to Love and Truth to Wisdom. 38
（iii) Since God is Love itself and Wisdom itself. He is Life itself or Life in itself. 39-40
（iv) Love and Wisdom are one in God. 41-42
（v) The essence of love is loving others than oneself, wishing to be one with them and devoting oneself to their happiness. 43-45
（vi) These properties of the Divine Love were the reason the universe was created, and are the reason it is preserved in existence. 46-47
The omnipotence, omniscience and omnipresence of God:
（i) Omnipotence, omniscience and omnipresence are properties of the Divine Wisdom resulting from the Divine Love, 50-51
（ii) The omnipotence, omniscience and omnipresence of God cannot be recognised except through a knowledge of order, and these facts about order: that God is order, and that He introduced order into the universe and all its parts simultaneously with its creation. 52-55
（iii) God's omnipotence proceeds and works in the universe and all its parts in accordance with the laws of His order. 56-58
（iv) God is omniscient, that is, He perceives, sees and knows down to the tiniest detail everything that happens according to order; and from these things also what happens contrary to order. 59-62
（v) God is present everywhere from first to last in His order. 63-64
（vi) Man was created to be a form for Divine Order. 65-67
（vii) Man has from Divine Omnipotence power against evil and falsity, and from Divine Omniscience wisdom about good and truth, and from Divine Omni-presence is in God, to the extent that he lives in accordance with the Divine order. 68-70
The creation of the universe:
No one can form a correct idea of the creation of the universe, unless some universal ideas are first suggested to bring the understanding into a perceptive state. 75
The creation of the universe is described in five accounts of experiences. 76-80
CHAPTER TWO: THE LORD THE REDEEMER
（i) Jehovah God came down and took on Himself human form, in order to redeem and save mankind. 82-84
（ii) Jehovah God came down as the Divine Truth, which is the Word, yet He did not separate the Divine Good from it. 85-88
（iii) God took upon Himself human form in accordance with His Divine order. 89-91
（iv) The Human by which He brought Himself into the world is the Son of God. 92-94
（v) The Lord by acts of redemption made Himself righteousness. 95-96
（vi) By the same acts the Lord united Himself with the Father, and the Father with Him. 97-100
（vii) Thus God became man, and man God, in one person. 101-103
（viii) His progress towards union was His state of exinanition, and the union itself is His state of glorification. 104-106
（ix) From this time on no one from Christian countries can come into heaven, unless he believes in the Lord God the Saviour. 107-108
（x) Additional note, on the state of the church before the Lord's coming, and its state after this event. 109
Redemption:
（i) The real redemption was the conquest of the hells and the ordering of the heavens, and preparation by this means for a new spiritual church. 115-117
（ii) But for that redemption no person could have been saved, nor could the angels have remained unharmed. 118-120
（iii) The Lord thus redeemed not only men, but also angels. 121-122
（iv) Redemption was an entirely Divine deed. 123
（v) This redemption could only be effected by an incarnate God. 124-125
（vi) The passion on the cross was the last temptation which the Lord underwent as the greatest Prophet; this was the means by which He glorified His Human, and was not the redemption. 126-131
（vii) It is a fundamental error on the part of the church to believe that the passion on the cross was the real act of redemption. That error, together with the erroneous belief in three Divine Persons existing from eternity, has so perverted the whole church that there is no remainder of spirituality left in it. 132-133
CHAPTER THREE: THE HOLY SPIRIT AND THE WAY GOD WORKS
（i) The Holy Spirit is Divine truth, and also the Divine power and activity which proceeds from the one God, in whom is the Divine Trinity, and so from the Lord God the Saviour. 139-141
（ii) The Divine power and activity meant by the Holy Spirit are, generally speaking, reformation and regeneration, which lead to renewal, quickening, sanctification and justification; and these lead to purification from evils and the forgiveness of sins, and ultimately to salvation. 142-145
（iii) The Divine power and activity meant by the sending of the Holy Spirit, with the clergy takes the particular form of enlightenment and instruction. 146-148
（iv) The Lord confers these benefits on those who believe in Him. 149-151
（v) The Lord works of Himself from the Father, not the reverse. 153-155
（vi) A person's spirit is his mind, and whatever comes from it. 156-157
- Additional Note. 158
The Divine Trinity
（i) There is a Divine Trinity, consisting of Father, Son and Holy Spirit. 164-165
（ii) Those three, Father, Son and Holy Spirit, are the three essentials of a single God, which make one as soul, body and activity do with a person. 166-169
（iii) This Trinity did not exist before the creation of the world, but it was provided and made after the creation of the world, when God became incarnate, and then it was in the Lord God, the Redeemer and Saviour, Jesus Christ. 170-171
（iv) A Trinity of Divine Persons from eternity, or existing before the creation of the world, implies thinking about a Trinity of Gods; and this thought cannot be banished by a verbal confession of belief in one God. 172-173
（v) The Trinity of Persons was unknown to the Apostolic church, but was the invention of the Council of Nicaea, leading to its introduction into the Roman Catholic church, and thus to the churches which split from it. 174-176
（vi) The Trinity as defined by the Council of Nicaea and by Athanasius caused a faith to arise which has perverted the whole Christian church. 177-178
（vii) This is the source of the abomination of desolation and the affliction such as has never been nor shall be, both of which the Lord predicted in Daniel, the Gospels and Revelation 179-181
（viii) Further, unless a new heaven and a new church are founded by the Lord, no flesh can be saved. 182
（ix) From a Trinity of Persons, each of which is individually God, as asserted by the Athanasian Creed, many absurd ideas of various kinds have arisen about God, which are mere fancies and abortions. 183-184
CHAPTER FOUR: THE SACRED SCRIPTURE OR THE WORD OF THE LORD
I. The Sacred Scripture, that is, the Word, is Divine truth itself. 189-192
II. The Word contains a spiritual sense unknown up to the present. 193
（i) What the spiritual sense is. 194
- From the Lord there proceed, one after the other, the celestial Divine, the spiritual Divine and the natural Divine. 195
（ii) The spiritual sense is present in every part and detail of the Word. 196-198
- The Lord, when He was in the world, spoke by means of correspondences; so He spoke spiritually as well as naturally. 199
（iii) It is the spiritual sense which makes the Word divinely inspired and holy in every word. 200
（iv) The spiritual sense of the Word has up to the present been unknown. 201-207
（v) The spiritual sense of the Word will in future only be granted to those who are in possession of genuine truths from the Lord. 208
（vi) Remarkable effects produced by the Word from its spiritual sense. 209
III. The literal sense of the Word is the basis, container and support of its spiritual and celestial senses. 210-213
IV. The Divine truth in the literal sense of the Word is in its fulness, holiness and power. 214-216
（i) The truths of the literal sense of the Word are meant by the precious stones forming the foundations of the New Jerusalem described in Revelation, and this is due to correspondence. 217
（ii) The forms of good and truth in the literal sense of the Word are meant by the Urim and Thummim on Aaron's ephod. 218
（iii) The forms of truth and good at the outermost level, such as they are in the literal sense of the Word, are meant by the precious stones in the garden of Eden, in which the king of Tyre is said to have been. 219
（iv) The same things were represented by the curtains, veils and posts of the Tabernacle. 220
（v) Likewise, the external features of the Temple at Jerusalem. 221
（vi) The Word in its glory was represented in the Lord at His transfiguration. 222
（vii) The power of the Word at its outermost level was represented by the Nazirites. 223
（viii) The Word's power is beyond description. 224
V. The doctrine of the church is to be drawn from the literal sense of the Word and supported by it. 225-230
（i) The Word is not to be understood without doctrine. 226-228
（ii) Doctrine is to be drawn from the literal sense of the Word, and proved by means of it. 229-230
（iii) The genuine truth in the literal sense of the Word, on which doctrine is based, is not visible to any but those who are enlightened by the Lord. 231-233
VI. The literal sense of the Word produces a link with the Lord and association with the angels. 234-239
VII. The Word is to be found in all the heavens and is the source of the angels' wisdom. 240-242
VIII. The church depends on the Word, and what the church is like in the case of each person depends upon how he understands the Word. 243-247
IX. The details of the Word all contain a marriage of the Lord and the church, and so a marriage of good and truth. 248-253
X. Heresies can be extracted from the literal sense of the Word, but confirming them leads to damnation. 254-260
- Many things in the Word are appearances of truth, in which genuine truths are hidden. 257
- Fallacies arise through the confirming of appearances of truth. 258
- The literal sense of the Word is a protection for the genuine truths hidden within it. 260
- The literal sense of the Word is represented and meant in the Word by cherubim. 260
XI. The Lord when in the world fulfilled everything in the Word, and thus became the Word, that is, Divine truth, even in its outermost form. 261-263
XII. Before the time of the Word which we have in the world to-day, there was another Word, now lost. 264-266
XIII. The Word also serves to enlighten those who are outside the church and do not possess the Word. 267-272
XIV. If the Word did not exist, no one would know of the existence of God, heaven and hell, and life after death, even less of the Lord. 273-276
CHAPTER FIVE: THE CATECHISM OR THE TEN COMMANDMENTS, EXPLAINED IN BOTH THE EXTERNAL AND INTERNAL SENSES
I. The Ten Commandments were the height of holiness for the Israelite church; on the holiness of the Ark containing the Law. 283-286
II. The literal sense of the Ten Commandments contains general instructions on belief and life; but their spiritual and celestial senses contain universal instructions. 287-290
III. The First Commandment: There is not to be any other God before my face. 291-296
IV. The Second Commandment: You are not to take the name of Jehovah your God in vain, for Jehovah will not hold anyone guiltless, who takes His name in vain. 297-300
V. The Third Commandment: Remember to keep the Sabbath day holy; for six days you are to labour and do all your work, but the seventh day is the Sabbath for Jehovah your God. 301-304
VI. The Fourth Commandment: Honour your father and your mother, so that your days may be long and you may prosper upon earth. 305-308
VII. The Fifth Commandment: You are not to commit murder. 309-312
VIII. The Sixth Commandment: You are not to commit adultery. 313-316
IX. The Seventh Commandment: You are not to steal. 317-320
X. The Eighth Commandment: You are not to bear false witness against your neighbour. 321-324
XI. The Ninth and Tenth Commandments: You are not to covet your neighbour's house, you are not to covet your neighbour's wife, nor his man-servant nor his maid-servant, nor his ox nor his ass, nor anything that is your neighbour's. 325-328
XII. The Ten Commandments contain everything to do with love for God and everything to do with love towards the neighbour. 329-331
CHAPTER SIX. FAITH
Preface: faith is the first thing in time, but charity is the first thing in intention 336
I. Saving faith is in the Lord God the Saviour Jesus Christ. 337-339
- Since He is a visible God, in whom is the invisible God. 339
II. Faith in brief is this, that a person who lives a good life and holds a proper belief is saved by the Lord 340-342
- The leading point of faith in Him is the acknowledgment that He is the Son of God. 342
III. A person acquires faith by approaching the Lord, learning truths from the Word, and living by them. 343-348
（i) The being of faith; the essence of faith; [the coming into being of faith;] the condition of faith; the form of faith. 344ff
（ii) Purely natural faith, as being a firm conviction which pretends to be faith. 345-348
IV. The mass of truths, which cohere as it were in a bundle, raises the level of faith and brings it to perfection. 349-354
（i) The truths of faith are capable of being multiplied to infinity. 350
（ii) Their arrangement is into groupings, thus, so to speak, into bundles. 351
（iii) Faith is perfected in proportion to their volume and coherence. 352-353
（iv) The truths of faith, however numerous they are and however varied they appear, are made one by the Lord. 354
（v) The Lord is the Word, the God of heaven and earth, the God of all flesh, the God of the vineyard or the church, the God of faith, and light itself, truth and everlasting life; this is demonstrated from the Word. 354
V. Faith without charity is no faith, and charity without faith is no charity, and both are lifeless unless the Lord gives them life. 355-361
（i) A person can acquire faith for himself. 356
（ii) A person can acquire charity for himself. 357
（iii) A person can also acquire or himself a life of faith and charity. 358
（iv) But still faith, charity or life in either of them is not in the least created by man, but only by the Lord. 359
（v) The distinction between natural faith and spiritual faith; spiritual faith is under the Lord's guidance contained within natural faith. 360-361
VI. The Lord, charity and faith make one, just as in a person, will and under-standing do; if they are separated, each of them is destroyed, like a pearl collapsing into dust. 362-367
（i) The Lord flows into every human being with all His Divine love, all His Divine wisdom, and so with all His Divine life. 364
（ii) The Lord flows into every human being likewise with the whole essence of faith and charity. 365
（iii) How what flows in from the Lord is received by the person depends upon his condition and form. 366
（iv) The person, however, who separates the Lord, charity and faith is not a form which can receive them, but rather one which destroys them. 367
VII. The Lord is charity and faith in the person, and the person is charity and faith in the Lord. 368-372
（i) It is being linked with God, which affords a person salvation and everlasting life. 369
（ii) A link is impossible with God the Father, but it is possible with the Lord, and through Him with God the Father. 370
（iii) The link with the Lord is reciprocal, so that the Lord is in the person, and he is in the Lord. 371
（iv) This reciprocal link between the Lord and man is created by means of charity and faith. 372
VIII. Charity and faith are present together in good deeds. 373-377
（i) Charity is having good will, and good deeds are doing good from a good will.
（ii) Charity and faith are merely unstable mental concepts unless, when possible, they are realised in deeds and come into existence together in them. 375-376
（iii) Charity alone does not produce good deeds, much less does faith alone, but charity and faith together do. 377
IX. There is true faith, spurious faith and hypocritical faith. 378-381
- From its cradle the Christian church began to be attacked and split by schisms and heresies; what these were. 378
（i) There is only one true faith, and this is in the Lord God the Saviour Jesus Christ, and is possessed by those who believe Him to be the Son of God, the God of heaven and earth, and one with the Father. 379
（ii) Spurious faith is any faith which departs from the true and only faith, and is possessed by those who climb up another way and look upon the Lord not as God, but merely as a human being. 380
（iii) Hypocritical faith is no faith at all. 381
X. The wicked have no faith. 382-384
（i) The wicked have no faith because evil belongs to hell and faith to heaven. 383
（ii) All those in the Christian world have no faith who reject the Lord and the Word, although they lead moral lives, and talk, teach and write rationally, even about faith. 384
CHAPTER SEVEN: CHARITY, OR LOVE TOWARDS THE NEIGHBOUR, AND GOOD DEEDS
I. There are three universal loves, the love of heaven, the love of the world, and self-love. 394-396
（i) The will and the understanding. 397
（ii) Good and truth. 398
（iii) Love in general. 399
（iv) Self-love and the love of the world in particular. 400
（v) The internal man and the external man. 401
（vi) The purely natural and sensual man. 402
II. When the three loves are duly subordinated, they increase a person's perfection; but when they are not, they corrupt and turn him upside down. 403-405
III. Every person taken singly is the neighbour who is to be loved, but he should be loved according to the quality of his good. 406-411
IV. Man collectively, which is one's community, great or small, and as a group of communities, which is one's country, is the neighbour who is to be loved. 412-414
V. The neighbour who is to be loved in a higher degree is the church, and in the highest degree the Lord's kingdom. 415-416
VI. The essence of loving the neighbour is not loving a person, but the good in him. 417-419
VII. Charity and good deeds are two different things, as are wishing well and doing good. 420-421
VIII. Real charity is dealing fairly and faithfully in whatever position, business or work one is engaged in, and with those with whom one comes into contact. 422-424
IX. The kindnesses of charity are giving to the poor and helping the needy, but with prudence. 425-428
X. Some charitable duties are public, some domestic and some private. 429-432
XI. Charitable recreations are lunches, dinners and parties. 433-434
XII. The first thing in charity is to banish evils, the second is to do good deeds which may be of use to the neighbour. 435-438
XIII. In the exercise of charity a person avoids attributing merit to deeds, so long as he believes that all good is from the Lord. 439-442
XIV. When a moral life is at the same time spiritual, this is charity. 443-445
XV. A bosom friendship contracted with a person without regard to his spiritual character is harmful after death. 446-449
XVI. Spurious charity, hypocritical charity and dead charity. 450-453
XVII. Bosom friendship between the wicked is implacable hatred between them. 454-455
XVIII. The linking of love to God and love towards the neighbour. 456-458
CHAPTER EIGHT: FREE WILL
The rules and dogmas of the present-day church on free will. 463-465
I. The fact that two trees, one of life and the other of the knowledge of good and evil, were put in the Garden of Eden, means that man was given free will in spiritual matters. 466-469
II. Man is not life, but a receiver of life from God. 470-474
III. So long as a person lives in the world, he is kept midway between heaven and hell, and he is there in spiritual equilibrium. This is free will. 475-478
IV. The fact that evil is permitted, a state enjoyed by everyone's internal man, makes it obvious that man has free will in spiritual matters. 479-482
V. Without free will in spiritual matters the Word would not be of any use, nor in consequence would the church be. 483-484
VI. Without free will in spiritual matters man would have no means of establishing a mutual link with the Lord. The result would be not imputation, but complete predestination, which is a detestable doctrine. 485
Some detestable facts about predestination published. 486-488
VII. But for free will in spiritual matters God would be responsible for evil, and thus there could be no imputation of charity and faith. 489-492
VIII. Anything spiritual to do with the church which enters freely and is freely accepted lasts; anything that does not, does not last. 493-496
IX. A person's will and understanding enjoy this free will; but wrongdoing in both the spiritual and natural worlds is curbed by laws, since otherwise society in either world would cease to exist. 497-499
X. If people did not have free will in spiritual matters, everyone throughout the world could in the course of a single day have been brought to believe in the Lord. But this would be impossible, because what a person does not accept of his own free will does not last. 500-502
- Miracles do not happen at the present day, because they take away free will in spiritual matters and compel. 501
CHAPTER NINE: REPENTANCE
I. Repentance is the first stage in the development of the church in a person. 510-511
II. Contrition, which is said at the present time to precede faith and to be followed by the consolation of the Gospel, is not repentance. 512-515
III. A mere verbal confession that one is a sinner is not repentance. 516-519
IV. Man is born with a tendency to every kind of evil, and if he does not partially remove evils by repentance, he remains subject to them, and if so cannot be saved. 520-524
- What is meant by keeping the law. 523-524
V. Recognition of sin and a person's self-examination are the beginnings of repentance. 525-527
VI. Real repentance is examining oneself, recognising and acknowledging one's sins, appealing to the Lord and beginning a new life. 528-531
VII. True repentance means not only examining what one does in one's life, but also what one intends in one's will to do. 532-534
VIII. Those too repent who do not examine themselves, but still refrain from evil actions because they are sins. This kind of repentance is practised by those who perform charitable deeds for religious reasons. 535-537
IX. Confession ought to be made before the Lord God the Saviour, and then prayer should be offered for help and the power to resist evils. 538-560
X. Real repentance is easy for those who have repented a number of times, but highly distasteful to those who have not. 561-563
XI. A person who has never repented, or looked into himself and examined himself, ends up not knowing what is the evil which damns him and what the good which saves him. 564-566
CHAPTER TEN: REFORMATION AND REGENERATION
I. Unless a person is born again and as it were created anew, he cannot enter the kingdom of God. 572-575
II. A new birth or creation can only be brought about by the Lord through charity and faith as the two means with the person's co-operation. 576-578
III. Since all have been redeemed, everyone can be regenerated, in each case depending on the person's state. 579-582
IV. The process of regeneration is on the model of a person's conception, gestation in the womb, birth and upbringing. 583-586
- Some facts about the male and female sexes in the vegetable kingdom. 585
V. The first stage of re-birth is called reformation, a process affecting the understanding; the second stage is called regeneration, a process affecting the will and thus the understanding. 587-590
VI. The internal man must be reformed first, and the external by means of the internal; that is how a person is regenerated. 591-595
VII. When this happens, a struggle ensues between the internal and the external man, and the victor then controls the other. 596-600
VIII. When a person is regenerated, he acquires a new will and a new under-standing. 601-606
IX. A person who is regenerated is in touch with the angels of heaven, one who is not with the spirits of hell. 607-610
X. In so far as a person is regenerated, so far are his sins removed; this removal is the forgiveness of sins. 611-614
XI. Regeneration is impossible without free will in spiritual matters. 615-617
XII. Regeneration is impossible without truths through which faith may be formed, and with which charity may link itself. 618-620
CHAPTER ELEVEN: IMPUTATION
I. The faith of the present-day church, which is held to be the sole requirement for justification, is one with imputation. 626-627
II. Imputation as part of present-day faith is a double concept. There is imputation of Christ's merit and imputation of salvation as a result. 628-631
III. The idea of faith imputing the merit and righteousness of Christ the Redeemer sprang first from the decrees of the Council of Nicaea concerning three Divine Persons from eternity; and this faith has been accepted by the whole Christian world from that time to the present. 632-635
IV. Faith which imputes Christ's merit was unknown to the earlier, Apostolic church, and is nowhere to be understood in the Word. 636-639
V. It is impossible for Christ's merit and righteousness to be imputed. 640-642
VI. There is imputation but it is of good and evil. 643-646
VII. The faith and concept of imputation in the new church cannot by any means be combined with the faith and concept of imputation current in the former church. If they are combined, there is such a clash and conflict that a person loses all trace of anything to do with the church. 647-649
VIII. The Lord imputes good to everyone and hell imputes evil to everyone. 650-653
IX. It is what faith combines with which is the deciding factor. If true faith combines with good, that is a decision for everlasting life; but if faith combines with evil, that is a decision for everlasting death. 654-657
X. One's thoughts are not imputed to anyone, only one's will. 658-660
CHAPTER TWELVE: BAPTISM
I. Without knowledge of the spiritual sense of the Word no one can know what is involved in and effected by the two sacraments, baptism and the Holy Supper. 667-669
II. The washing called baptism means spiritual washing, which is purification from evils and falsities, and so regeneration. 670-673
III. Baptism was instituted to take the place of circumcision, because the circumcision of the foreskin was a representation of the circumcision of the heart. The purpose of baptism was so that the internal church should take the place of the external, which in every detail prefigured the internal church. 674-676
IV. The first purpose of baptism is to be introduced to the Christian church, and at the same time brought into the company of Christians in the spiritual world. 677-680
V. The second purpose of baptism is so that a Christian may get to know and acknowledge the Lord Jesus Christ, the Redeemer and Saviour, and follow Him. 681-683
VI. The third purpose of baptism, which is its end in view, is a person's regeneration. 684-687
VII. By John's baptism the way was prepared for Jehovah God to come down into the world and carry out redemption. 688-691
CHAPTER THIRTEEN: THE HOLY SUPPER
I. No one who does not know about the way natural things correspond with spiritual ones can know the benefits conferred by the Holy Supper. 698-701
II. A knowledge of correspondences allows us to know what is meant by the Lord's flesh and blood, much the same as by bread and wine. This is that the Lord's flesh and the bread mean the Divine good of His love and also all the good of charity; and the Lord's blood and the wine mean the Divine truth of His wisdom and also all the truth of faith. Eating means making one's own. 702-710
- Demonstration from the Word of the meaning of flesh. 704-705
- Demonstration from the Word of the meaning of blood. 706
- Demonstration from the Word of the meaning of bread. 707
- Demonstration from the Word of the meaning of wine. 708
III. By understanding this it is possible to grasp the fact that the Holy Supper contains everything to do with the church and heaven, both at the universal and at the particular level. 711-715
IV. The Lord is wholly present in the Holy Supper, and so is the whole of redemption. 716-718
V. The Lord is present and opens heaven to those who worthily approach the Holy Supper. He is also present with those who approach it unworthily, but He does not open heaven to them. Consequently just as baptism is being introduced to the church, so the Holy Supper is being introduced to heaven. 719-721
VI. The people who worthily approach the Holy Supper are those who have faith in the Lord and charity towards the neighbour, so those who have been regenerated. 722-724
VII. Those who worthily approach the Holy Supper are in the Lord and the Lord is in them. Thus it is through the Holy Supper that they are linked with the Lord. 725-727
VIII. The Holy Supper for those who approach it worthily is a kind of guarantee and seal put on their adoption as sons of God. 728-730
CHAPTER FOURTEEN: THE ENDING OF THE AGE, THE LORD'S COMING, AND THE NEW HEAVEN AND THE NEW CHURCH
I. The ending of the age is the final period or end of the church. 753-756
II. The present time is the final period of the Christian church foretold and described by the Lord in the Gospels and Revelation 757-759
III. This final period of the Christian church is absolute night, in which previous churches ended 760-763
IV. This night is followed by morning, and morning is the Lord's coming. 764-767
V. The Lord's coming does not mean His coming to destroy the sky we see and the earth where we live, and to create a new heaven and a new earth, as many people up to now have imagined through not understanding the spiritual sense of the Word. 768-771
VI. This, which is the Lord's second coming, is taking place in order that the wicked should be separated from the good, and those should be saved who believe in Him and have done so; and so that a new heaven of angels and a new church on earth should be formed from them. Without this no flesh could be saved （Matthew 24:22). 772-775
VII. This, the Lord's second coming, is not in person, but in the word, which is from Him and which He is. 776-778
VIII. This, the Lord's second coming, is taking place by means of a man, to whom He has shown Himself in person, and whom He has filled with His spirit, so that he may teach the doctrines of the new church which come from the Lord through the Word. 779-780
IX. This is the meaning of the new heaven and the New Jerusalem in Revelation, chapter 21. 781-785
X. This new church is the crown of all the churches which have up to now existed upon earth. 786-791
SUPPLEMENT
I. The nature of the spiritual world. 792-795
II. Luther in the spiritual world. 796
III. Melanchthon in the spiritual world. 797
IV. Calvin in the spiritual world. 798-799
V. The Dutch in the spiritual world. 800-805
VI. The British in the spiritual world. 806-812
VII. The Germans in the spiritual world. 813-816
VIII. The Roman Catholics in the spiritual world. 817-821
IX. The saints of the Roman Catholics in the spiritual world. 822-827
X. The Mohammedans in the spiritual world. 828-834
XI. The Africans in the spiritual world; also something about other nations. 835-840
XII. The Jews in the spiritual world. 841-845
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The True Christian Religion, Containing the Universal Theology of the New Church Foretold by the Lord in Daniel 7:13-14; And in Revelation 21:1-2
By Emanuel Swedenborg, Servant of the Lord Jesus Christ
Daniel 7:13-14: I was seeing in the night vision; And behold there was coming with the clouds of the heavens, One like unto the Son of Man. And unto Him was given dominion, and glory, and a kingdom; And all people, nations, and tongues shall worship Him. His dominion is the dominion of an age which shall not pass away, and His kingdom that which shall not perish.
Revelation 21:1-2, 5, 9-10: I John saw a new heaven and a new earth. And I saw the Holy City, New Jerusalem, descending from God out of heaven made ready as a bride adorned for her husband. And an angel spake with me, saying, come, I will show thee the bride, the wife of the Lamb. And he carried me away in spirit upon a mountain great and high, and showed me a great city, the Holy Jerusalem coming down out of heaven from God. He Who Sitteth upon the Throne said, Behold, I make all things new. And He said to me, Write, for these words are true and faithful.
Contents.
Faith of the New Heaven and the New Church in Its Universal Form and in Its Particular Form （1-3).
Chapter I. God the Creator.
The Unity of God.
（I.) The Entire Holy Scripture, and All the Doctrines Therefrom of the Churches in the Christian World, Teach That There is a God and That He is One （6-7).
（II.) There is a Universal Influx from God into the Souls of Men of the Truth That There is a God and That He is One （8).
（III.) For This Reason in All the World There is No Nation Possessing Religion and Sound Reason, That Does Not Acknowledge a God and That God is One （9-10).
（IV.) Respecting What the One God is Nations and Peoples Have Differed and Still Differ from Many Causes （11).
（V.) Human Reason Can, If It Will, Perceive and Be Convinced from Many Things in the World, That There is a God, and That He is One （12).
（If God Were Not One, the Universe Could Not Have Been Created and Preserved （13).
（VII.) Whoever Does Not Acknowledge a God is Excommunicated from the Church and Condemned （14).
（VIII.) With Men Who Acknowledge Several Gods Instead of One, There is No Coherence in the Things Relating to the Church （15).
The Divine Being, Which is Jehovah.
（I.) The One God is Called Jehovah from Esse, That is, Because He Alone is, [Was], and is to Be, and Because He is the First and the Last, the Beginning and the End, the Alpha and the Omega （19).
（II.) The One God is Substance Itself and Form Itself; And Angels and Men are Substances and Forms from Him; And so Far as They are in Him and He is in Them, are Images and Likenesses of Him （20).
（III.) The Divine Esse is at Once Esse [Being] in Itself and Existere [Outgo] in Itself （21-22).
（IV.) It is Impossible for the Divine Esse and Existere in Itself to Produce Another Divine, Which is Ease and Existere in Itself; Therefore Another God of the Same Essence is Impossible （23).
（V.) The Doctrine of a Plurality of Gods, Both in past Ages and at the Present Day, Sprang Solely from a Failure to Understand the Divine Esse （24).
The Infinity of God, or His Immensity and Eternity.
（I.) God is Infinite Because He is Being and Existence in Himself, and Because All Things in the Universe Have Their Being and Existence from Him （28).
（II.) God is Infinite Because He Was Before the World Was, That is, Before times and Spaces Arose （29).
（III.) Since the Creation of the World, God is in Space Without Space and in Time Without Time （30).
（IV.) In Relation to Spaces God's Infinity is Called Immensity, While in Relation to times It is Called Eternity; But Although It is so Related, There is Nothing of Space in His Immensity, and Nothing of Time in His Eternity （31).
（V.) The Infinity of God May Be Seen by Enlightened Reason from Very Many Things in the World （32).
（VI.) Every Created Thing is Finite, and the Infinite is in the Finite, as in Its Receptacles, and is in Men as in Its Images （33-34).
The Divine Essence, Which is Divine Love and Divine Wisdom.
（I.) God is Love Itself and Wisdom Itself, and These Two Constitute His Essence （37).
（II.) God is Good Itself and Truth Itself, Because Good is of Love and Truth is of Wisdom （38).
（III.) God, Because He is Love Itself and Wisdom Itself, is Life Itself, Which is Life in Itself （39-40).
（IV.) Love and Wisdom in God Make One （41-42).
（V.) It is the Essence of Love to Love Others Outside of Oneself, to Desire to Be One with Them, and to Render Them Blessed from Oneself （43-45).
（VI.) These Essentials of the Divine Love Were the Cause of the Creation of the Universe, and are the Cause of Its Preservation （46-47).
The Omnipotence, Omniscience, and Omnipresence of God.
（I.) Omnipotence, Omniscience, and Omnipresence Pertain to the Divine Wisdom from the Divine Love （50-51).
（II.) The Omnipotence, Omniscience, and Omnipresence of God Can Be Clearly Understood Only When It is Known What Order is, and When It is Known That God is Order, and That He Introduced Order Both into the Universe and into Each and All Things of It at the Time of Their Creation （52-65).
（III.) God's Omnipotence in the Whole Universe, with Each and All Things of It Proceeds and Operates in Accordance with the Laws of His Order （66-58).
（IV.) God is Omniscient, That is, He Perceives, Sees, and Knows Each Thing and All Things, Even to the Most Minute, That Take Place According to Order, and from These the Things Also That Take Place Contrary to Order （59-62)
（V.) God is Omnipresent from the Firsts to the Lasts of His Order （63-64).
（VI.) Man Was Created a Form of Divine Order （66-67).
（VII.) From the Divine Omnipotence Man Has Power over Evil and Falsity; And from the Divine Omniscience Has Wisdom Respecting What is Good and True; And from the Divine Omnipresence is in God, Just to the Extent That He Lives in Accordance with Divine Order （68-70).
The Creation of the Universe.
No One Can Gain a Right Idea of the Creation of the Universe, until His Understanding is Brought into a State of Perception by Some Universal Knowledges Previously Recognized （76).
The Creation of the Universe Described in Five Memorable Relations （76-80).
Chapter II. The Lord the Redeemer.
（I.) Jehovah God Descended and Assumed a Human That He Might Redeem Men and save Them （82-84).
（II.) Jehovah God Descended as the Divine Truth, Which is the Word, Although He Did Not Separate from It the Divine Good （86-88).
（III.) God Assumed the Human in Accordance with His Divine Order （89-91).
（IV.) The Human Whereby God Sent Himself into the World is the Son of God （92-94).
（V.) Through the Acts of Redemption the Lord Made Himself Righteousness （96, 96).
（VI.) Through the Same Acts the Lord United Himself to the Father and the Father United Himself to Him （97-100).
（VII.) Thus God Became Man, and Man Became God, in One Person （101-103).
（VIII.) The Progress Towards Union Was His State of Exinanition [Emptying Himself], and the Union Itself is His State of Glorification （104-106).
（IX.) Hereafter No One from among Christians Enters Heaven Unless He Believes in the Lord God the Saviour [and Approaches Him Alone] （107-108).
（X.) Corollary on the State of the Church Before the Lord's Coming, and Its State after That （109).
Redemption.
（I.) Redemption Itself Was a Subjugation of the Hells, a Restoration of Order in the Heavens, and by Means of These a Preparation for a New Spiritual Church （115-117).
（II.) Without That Redemption No Man Could Have Been Saved, nor Could the Angels Have Continued in a State of Integrity （118-120).
（III.) In This Wise Not Only Man but the Angels Also Were Redeemed by the Lord （121-122).
（IV.) Redemption Was a Work Purely Divine （123).
（V.) This Redemption Itself Could Not Have Been Accomplished Except by God Incarnated （124, 126).
（VI.) The Passion of the Cross Was the Last Temptation Which the Lord as the Greatest Prophet Endured; And Was the Means Whereby His Human Was Glorified, but It Was Not Redemption （126-131).
（VII.) The Belief That the Passion of the Cross Was Redemption Itself is a Fundamental Error of the Church; And This Error, with the Error Respecting Three Divine Persons from Eternity, Has Perverted the Whole Church to Such an Extent That There is Nothing Spiritual Left in It （132-133).
Chapter III. The Holy Spirit and the Divine Operation.
（I.) The Holy Spirit is the Divine Truth, and Also the Divine Energy and Operation, Proceeding from the One God in Whom is the Divine Trinity-that is, from the Lord God the Saviour （139-141).
（II.) The Divine Energy and Operation, Which are Meant by the Holy Spirit, are in General Reformation and Regeneration; And in Accordance with These, Renovation, Vivification, Sanctification, and Justification; And in Accordance with These Latter, Purification from Evils, Forgiveness of Sins, and Finally Salvation （142-145).
（III.) The Divine Energy and Operation, Which are Meant by the Sending of the Holy Spirit, are, with the Clergy Specifically, Enlightenment and Instruction （146-148).
（IV.) The Lord Makes These Energies Operative in Those Who Believe in Him （149-151).
（V.) The Lord Operates of Himself from the Father, and Not the Reverse （153-155).
（VI.) The Spirit of Man is His Mind and Whatever Proceeds from It （156-157).
A Corollary: -nowhere in the Old Testament is It Said That the Prophets Spoke from the Holy Spirit, but from Jehovah God; It is Otherwise, However, in the New （158).
The Divine Trinity.
（I.) There is a Divine Trinity, Which is Father, Son and Holy Spirit （164-165).
（II.) These Three, Father, Son, and Holy Spirit, are the Three Essentials of the One God, and They Make One, as the Soul, Body, and Operation Make One in Man （166-169).
（III.) Before the World Was Created This Trinity Was Not; But after Creation, When God Became Incarnate, It Was Provided and Brought about, and Then in the Lord God the Redeemer and Saviour, Jesus Christ （170-171).
（IV.) In the Ideas of Thought a Trinity of Divine Persons from Eternity, Thus Before the World Was Created, is a Trinity of Gods; And These Ideas Cannot Be Effaced by a Lip-confession of One God （172-173).
（V.) A Trinity of Persons Was Unknown in the Apostolic Church, but Was Hatched by the Nicene Council, and from That Was Introduced into the Roman Catholic Church, and from That Again into Churches Separated from It （174-176).
（VI.) From the Nicene Trinity and the Athanasian Trinity Together a Faith in Three Gods Arose by Which the Whole Christian Church Has Been Perverted （177-178).
（VII.) This is the Source of That Abomination of Desolation, and That Tribulation Such as Has Not Been nor Ever Shall Be, Which the Lord Foretold in Daniel, and in the Gospels and in the Apocalypse （179-181).
（VIII.) So, Too, Unless a Now Heaven and a New Church Were Established by the Lord There Could No Flesh Be Saved （182).
（IX.) From a Trinity of Persons, Each One of Whom Singly is God, According to the Athanasian Creed, Many Discordant and Heterogeneous Ideas Respecting God Have Arisen, Which are Fantasies and Abortions （183-184).
Chapter IV. The Sacred Scripture or Word of the Lord.
I. The Sacred Scripture or the Word is Divine Truth Itself （189-192).
II. In the Word There is a Spiritual Sense Hitherto Unknown （193).
（I.) What the Spiritual Sense is （194).
From the Lord the Divine Celestial, the Divine Spiritual, and the Divine Natural Go Forth One after the Other （195).
（II.) The Spiritual Sense is in Each and Every Part of the Word （196-198).
The Lord When in the World Spoke by Correspondences; That is, When He Spoke Naturally He Also Spoke Spiritually （199).
（III.) It is Because of the Spiritual Sense That the Word is Divinely Inspired and Holy in Every Word （200).
（IV.) Hitherto the Spiritual Sense of the Word Has Been Unknown; Although It Was Known to the Ancients. Of Correspondence among Them （201-207).
（V.) Henceforth the Spiritual Sense of the Word Will Be given Only to Such as are in Genuine Truths from the Lord （208).
（VI.) Some Wonderful Things Respecting the Word from Its Spiritual Sense （209).
III. The Sense of the Letter of the Word is the Basis, the Containant, and the Support of Its Spiritual and Celestial Senses （210-213).
IV. In the Sense of the Letter of the Word Divine Truth is in Its Fulness, Its Holiness, and Its Power （214-216).
（I.) The Truths of the Sense of the Letter of the Word are Meant by the Precious Stones of Which the Foundations of the New Jerusalem Consisted （Which is Described in the Apocalypse); And This on Account of the Correspondence （217).
（II.) The Goods and Truths of the Sense of the Letter Correspond to the Urim and Thummim on the Ephod of Aaron （218).
（III.) Goods and Truths in Outmosts, such as are in the Sense of the Letter of the Word, are Signified by the Precious Stones in the Garden of Eden Where the King of Tyre is Said to Have Been （in Ezekiel) （219).
（IV.) The Same Were Represented by the Curtains, Veils, and Pillars of the Tabernacle （220).
（V.) Likewise by the Externals of the Temple at Jerusalem （221).
（VI.) The Word in Its Glory Was Represented in the Lord When He Was Transfigured （222).
（VII.) The Power of the Word in Its Outmosts Was Represented by the Nazarites （223).
（VIII.) The Inexpressible Power of the Word （224).
V. The Doctrine of the Church Should Be Drawn from the Sense of the Letter of the Word and Confirmed Thereby （225, 229-230).
（I.) Without Doctrine the Word is Not Understood （226-228).
（II.) Doctrine Should Be Drawn from the Sense of the Letter of the Word and Confirmed by It （229-230).
（III.) The Genuine Truth of Which Doctrine Must Consist Can Be Seen in the Sense of the Letter of the Word Only by Those Who are in Enlightenment from the Lord （231-233).
VI. By Means of This Sense of the Letter of the Word There is Conjunction with the Lord and Affiliation with the Angels （234-239).
VII. The Word is in All the Heavens and Angelic Wisdom is from It （240-242).
VIII. The Church is from the Word, and with Man It is Such as His Understanding of the Word is （243-247).
IX. In Every Particular of the Word There is a Marriage of the Lord and the Church, and in Consequence a Marriage of Good and Truth （248-253).
X. Heresies May Be Drawn from the Sense of the Letter of the Word, but to Confirm Them is Hurtful （N.254-260).
Many Things in the Word are Appearances of Truth, Which Conceal Within Them Genuine Truths （257).
Fallacies Arise Through the Confirmation of Appearances of Truth （268).
The Sense of the Letter of the Word is a Guard for the Genuine Truths Concealed Within It （260).
The Sense of the Letter Was Represented by Cherubs and is Signified by Cherubs in the Word （260).
Xi. The Lord When in the World Fulfilled All Things of the Word, and Thereby Became the Word, That is, Divine Truth, Even in Things Last （261-263).
XII. Before the Word That is Now in the World, There Was a Word That Was Lost （264-266).
XIII. Through the Word There is Light Also to Those Who are Outside of the Church and Do Not Possess the Word （267-272).
XIV. If There Were No Word There Would Be No Knowledge of God, of Heaven and Hell, or of a Life after Death, Still Less of the Lord （273-276).
Chapter V. The Catechism or Decalogue Explained in Its External and Its Internal Sense.
I. In the Israelitish Church the Decalogue Was Holiness Itself. The Holiness of the Ark Which Contained the Law （283-286).
II. In the Sense of the Letter the Decalogue Contains the General Precepts of Faith and Life; But in the Spiritual and Celestial Senses It Contains All Precepts Universally （287-290).
III. The First Commandment: "thou Shalt Have No Other Gods Before My Faces" （291-296).
IV. The Second Commandment: "thou Shalt Not Take the Name of Jehovah Thy God in Vain; For Jehovah Will Not Hold Him Guiltless That Taketh His Name in Vain" （297-300).
V. The Third Commandment: "remember the Sabbath Day to Keep It Holy; Six Days Shalt Thou Labor and Do Ail Thy Work; But the Seventh Day is the Sabbath of Jehovah Thy God" （301-304).
VI. The Fourth Commandment: "honor Thy Father and Thy Mother; That Thy Days May Be Prolonged, and That It May Be Well with Thee upon the Earth" （303-308).
VII. The Fifth Commandment: "thou Shalt Not Kill" （309-312).
VIII. The Sixth Commandment: "thou Shalt Not Commit Adultery" （313-316).
IX. The Seventh Commandment: "thou Shalt Not Steal" （317-320).
X. The Eighth Commandment: "thou Shalt Not Bear False Witness Against Thy Neighbor" （321-324).
Xi. The Ninth and Tenth Commandments " Thou Shalt Not Covet Thy Neighbor's House; Thou Shalt Not Covet Thy Neighbor's Wife, nor His Manservant, nor His Maidservant, nor His Ox, nor His Ass, nor Anything That is Thy Neighbor's" （325-328).
XII. The Ten Commandments of the Decalogue Contain All Things That Belong to Love to God, and All Things That Belong to Love Toward the Neighbor" （329-331).
Chapter VI. Faith.
Preface: Faith is First in Time, but Charity is First in End （336).
I. Saving Faith is Faith in the Lord God the Saviour Jesus Christ （337-339).
Because He is a Visible God in Whom is the Invisible （339).
II. The Sum of Faith is, That He Who Lives Well and Believes Rightly is Saved by the Lord （340-342).
The First Principle of Faith in Him is an Acknowledgment That He is the Son of God （342).
III. Man Acquires Faith by Going to the Lord, Learning Truths from the Word, and Living According to Them （343-348).
（I.) The Being of Faith; The Essence of Faith; The Existence of Faith; The State of Faith; And the Form of Faith （344, Seq.).
（II.) Merely Natural Faith, That It is a Persuasion Counterfeiting Faith （345-348).
IV. An Abundance of Truths Cohering as If in a Bundle, Exalts and Perfects Faith （349-354).
（I.) The Truths of Faith May Be Multiplied to Infinity （350).
（II.) The Truths of Faith are Disposed into Series, Thus, as It Were, into Bundles （351).
（III.) According to the Abundance and Coherence of Truths, Faith is Perfected （352-353).
（IV.) However Numerous the Truths of Faith are, and However Diverse They Appear, They Make One from the Lord （354).
（V. The Lord is the Word, the God of Heaven and Earth, the God of All Flesh, the God of the Vineyard or Church, the God of Faith, Light Itself, the Truth, and Life Eternal （354).
V. Faith Without Charity is Not Faith, and Charity Without Faith is Not Charity, and Neither Has Life Except from the Lord （356-361).
（I.) Man Can Acquire for Himself Faith （356).
（II.) Man Can Acquire for Himself Charity （357).
（III.) Man May Also Acquire for Himself the Life of Faith and Charity （368).
（IV.) Yet Nothing of Faith, or of Charity, or of the Life of Either, is from Man, but from the Lord Alone （359).
（V.) The Distinction Between Natural Faith and Spiritual Faith, the Latter Being Inwardly Within the Former, from the Lord （360-361).
VI. The Lord, Charity, and Faith Make One, like Life, Will, and Understanding in Man; And If They are Divided, Each Perishes like a Pearl Reduced to Powder （362-367).
（I.) The Lord with All of His Divine Love, with All of His Divine Wisdom, Thus with All of His Divine Life, Flows into Every Man （N.364).
（II.) Consequently the Lord, with the Whole Essence of Faith and Charity Flows into Every Man （366).
（III.) What Flows in from the Lord is Received by Man According to His State and Form （366).
（IV.) But the Man Who Divides the Lord, Charity, and Faith, is Not a Form That Receives, but a Form That Destroys Them （367).
VII. The Lord is Charity and Faith in Man, and Man is Charity and Faith in the Lord （368-372).
（I.) It is by Conjunction with God That Man Has Salvation and Eternal Life （369).
（II.) Conjunction with God the Father is Not Possible, but Only Conjunction with the Lord, and Through Him with the Father （370).
（III.) Conjunction with the Lord is a Reciprocal Conjunction, That is, That Man is in the Lord and the Lord in Man （371).
（IV.) This Reciprocal Conjunction of the Lord and Man is Effected by Means of Charity and Faith （372).
VIII. Charity and Faith are Together in Good Works （373-377).
（I.) Charity is Willing Well, and Good Works are Doing Well from Willing Well （374).
（II.) Charity and Faith are Only Mental and Perishable Things, Unless They are Determined to Acts and Coexist in Them When It is Possible （376, 376).
（III.) Good Works are Not Produced by Charity Alone, Still Less by Faith Alone, but by Charity and Faith Together （377).
IX. There is a True Faith, a Spurious Faith, and a Hypocritical Faith （378-381).
From Its Cradle the Christian Church Began to Be Infested and Divided by Schisms and Heresies （Respecting Which378).
（I.) True Faith is the One Only Faith, Which is a Faith in the Lord God and Saviour Jesus Christ, and This is Held by Those Who Believe Him to Be the Son of God, the God of Heaven and Earth, and One with the Father （379).
（II.) Spurious Faith is All Faith That Departs from the True Faith, Which is the Only One Faith; And This is the Faith That is Held by Those Who Climb up Some Other Way, and Regard the Lord Not as God but as a Mere Man （380).
（III.) Hypocritical Faith is No Faith （381).
X. With the Evil There is No Faith （382-384).
（I.) The Evil Have No Faith, since Evil Belongs to Hell and Faith to Heaven （383).
（II.) Those in Christendom Who Reject the Lord and the Word Have No Faith Although They Live Morally, and Even Speak, Teach, and Write Rationally about Truth （384).
Chapter VII. Charity or Love to the Neighbor, and Good Works.
I. There are Three Universal Loves-the Love of Heaven, the Love of the World, and the Love of Self （394-396).
（I.) The Will and Understanding （397).
（II.) Good and Truth （398).
（III.) Love in General （399).
（IV.) Love of Self and Love of the World in Particular （400).
（V.) The External and Internal Man （401).
（VI.) The Merely Natural and Sensual Man （402).
II. These Three Loves, When Rightly Subordinated, Perfect Man; But When Not Rightly Subordinated They Pervert and Invert Him （403-406).
III. Every Man Individually is the Neighbor Who is to Be Loved, but According to the Quality of His Good （406-411).
IV. The Collective Man, That is, a Community Smaller or Greater, and the Composite Man Formed of Communities, That is, One's Country, is the Neighbor That is to Be Loved （412-414).
V. The Church is the Neighbor That is to Be Loved in a Still Higher Degree, and the Lord's Kingdom in the Highest Degree （416, 416).
VI. To Love the Neighbor, Viewed in Itself, is Not to Love the Person, but the Good That is in the Person （417-419).
VII. Charity and Good Works are Two Distinct Things, like Willing Well and Doing Well （420-421).
VIII. Charity Itself is Acting Justly and Faithfully in the Office, Business, and Employment in Which a Man is Engaged, and with Those with Whom He Has Any Dealings （422-424).
IX. The Benefactions of Charity are Giving to the Poor and Relieving the Needy, but with Prudence （425-428).
X. There are Duties of Charity, Some Public, Some Domestic, and Some Private （429-432).
Xi. The Diversions of Charity are Dinners, Suppers, and Social Gatherings （433-434).
XII. The First Thing of Charity is to Put Away Evils, and the Second is to Do Good Works That are of Use to the Neighbor （435-438).
XIII. In the Exercise of Charity Man Does Not Place Merit in Works so Long as He Believes That All Good is from the Lord （439-442).
XIV. When a Moral Life is Also Spiritual It is Charity （443-446).
Xv. A Friendship of Love, Contracted with a Man Without Regard to His Spiritual Quality is Detrimental after Death （446-449).
XVI. There is Spurious Charity, Hypocritical Charity, and Dead Charity （450-453).
XVII. The Friendship of Love among the Evil is Intestine Hatred of Each Other （454-455).
XVIII. The Conjunction of Love to God and Love Towards the Neighbor （456-458).
Contents.
Chapter VIII. Freedom of Choice.
I. The Precepts and Dogmas of the Present Church Respecting Freedom of Choice （463-465).
II. The Placing of Two Trees in the Garden of Eden, One of Life, and the Other of the Knowledge of Good and Evil Signifies That Freedom of Choice in Things Spiritual Has Been given to Man （466-469).
III. Man is Not Life, but a Receptacle of Life from God （470-474).
IV. So Long as Man Lives in the World He is Kept Midway Between Heaven and Hell, and is There in Spiritual Equilibrium, Which is Freedom of Choice （475-478).
V. It is Clearly Manifest from That Permission of Evil in Which Every One's Internal Man is, That Man Has Freedom of Choice in Spiritual Things （479-482).
VI. Without Freedom of Choice in Spiritual Things the Word Would Be of No Use, and Consequently the Church Would Be Nothing （483-484).
VII. Without Freedom of Choice in Spiritual Things There Would Be Nothing in Man Whereby He Could in Turn Conjoin Himself with the Lord, Consequently There Would Be No Imputation, but Mere Predestination, Which is Detestable （485).
Detestable Things Concerning Predestination Divulged （486-488)
VIII. If There Were No Freedom of Choice in Spiritual Things God Would Be the Cause of Evil, and Thus There Would Be No Imputation of Charity or Faith （489-492).
IX. Everything Spiritual of the Church That Enters Man in Freedom, and is Received with Freedom, Remains; But Not the Reverse （493-496).
X. Man's Will and Understanding are in This Freedom of Choice; Nevertheless in Both Worlds, the Spiritual and the Natural, the Doing of Evil is Restrained by Laws, Because Otherwise Society in Both Worlds Would Perish （497-499).
XI. If Man Had Not Freedom of Choice in Spiritual Things All the Inhabitants of the World Might in One Day Be Led to Believe in the Lord; But This Cannot Be Done, Because That Which is Not Received by Man from Freedom of Choice Does Not Remain （500-502).
Miracles are Not Wrought at the Present Day, Because They Take Away Freedom of Choice in Spiritual Things, and Compel （501).
Chapter IX. Repentance.
I. Repentance is the First Thing of the Church in Man （510-511).
II. The Contrition Which at the Present Day is Said to Precede Faith, and to Be Followed by the Consolation of the Gospel is Not Repentance （512-515).
III. The Mere Lip-confession That One is a Sinner is Not Repentance （516-519).
IV. Man is Born with an Inclination to Evils of Every Kind; And Unless He, to Some Extent, Removes His Evils by Repentance, He Remains in Them; And He Who Remains in Evils Cannot Be Saved （520-524).
The Fulfilling of the Law （523-524).
V. Recognition of Sin, and the Discovery of Some Sin in Oneself, is the Beginning of Repentance （525-527).
Vi Actual Repentance is Examining Oneself, Recognizing and Acknowledging Ones Sins, Praying to the Lord and Beginning a New Life （528-531).
VII. True Repentance is Examining Not Only the Actions of One's Life, but Also the Intentions of One's Will （532-534).
VIII. Those Also Repent, Who, Although They Do Not Examine Themselves, yet Refrain from Evils Because They are Sins; And Those Who from Religion Do the Works of Charity Exercise Such Repentance （535-537).
IX. Confession Ought to Be Made Before the Lord God the Saviour, Followed by Supplication for Help and the Power to Resist Evils （538-560)
X. Actual Repentance is Easy for Those Who Have Now and Then Practised It, but is a Difficult Task for Those Who Have Not （561-563).
Xi. He Who Has Never Repented or Has Never Looked into and Searched Himself, Finally Ceases to Know What Damning Evil or Saving Good is （564-566).
Chapter X. Reformation and Regeneration.
I. Unless a Man is Born Again and, as It Were, Created Anew, He Cannot Enter into the Kingdom of God （572-575).
II. The New Birth or Creation is Effected by the Lord Alone Through Charity and Faith as the Two Means, Man Co-operating （576-578).
III. Since All Have Been Redeemed, All May Be Regenerated, Each According to His State （579-582).
IV. Regeneration is Effected in a Manner Analogous to That in Which Man is Conceived, Carried in the Womb, Born and Educated （583-586).
Something about the Masculine and Feminine Sex in the Vegetable Kingdom （585).
V. The First Act in the New Birth is Called Reformation, Which Pertains to the Understanding; And the Second is Called Regeneration, Which Pertains to the Will and Therefrom to the Understanding （587-590).
VI. The Internal Man Must First Be Reformed, and by Means of It the External; And Thus is Man Regenerated （591-595).
VII. When This Takes Place a Conflict Arises Between the Internal and the External Man, and Then the One That Conquers Rules the Other （596-600).
VIII. The Regenerated Man Has a New Will and a New Understanding （601-606).
Ix a Regenerate Man is in Communion with Angels of Heaven, and an Unregenerate Man with Spirits of Hell （607-610).
X. So Far as Man is Regenerated Sins are Removed, and This Removal is the Forgiveness of Sins （611-614).
Xi. Without Freedom of Choice in Spiritual Things Regeneration is Impossible （615-617).
XII. Regeneration is Impossible Without Truths, by Which Faith is Formed and with Which Charity Conjoins Itself （618-620).
Chapter Xi. Imputation.
I. Imputation and the Faith of the Present Church （Which is Held to Be the Sole Ground of Justification), Make One （626-627).
II. The Imputation That Belongs to the Faith of the Present Day is a Double Imputation, an Imputation of Christ's Merit and an Imputation of Salvation Thereby （628-631).
III. The Faith Imputative of the Merit and Righteousness of Christ the Redeemer, First Arose from the Decrees of the Council of Nice Respecting Three Divine Persons from Eternity, Which Faith Has Been Accepted by the Whole Christian World from That Time to the Present （632-635).
IV. The Faith Imputative of Christ's Merit Was Unknown in the Preceding Apostolic Church, and is Nowhere Taught in the Word （636-639).
V. The Imputation of Christ's Merit and Righteousness is Impossible （640-642).
VI. There is an Imputation, but It is an Imputation of Good and Evil （643-646).
VII. The Faith and Imputation of the New Church Can by No Means Exist Together with the Faith and Imputation of the Former Church, and If They are Together, Such a Collision and Conflict Result That Everything Pertaining to the Church in Man Perishes （647-649).
VIII. The Lord Imputes Good to Every Man and Hell Imputes Evil （650-653).
IX. Faith, with That to Which It is Conjoined, is What Determines the Verdict; If a True Faith is Conjoined to Good, the Verdict is for Eternal Life, but If Faith is Conjoined to Evil the Verdict is for Eternal Death （654-657).
X. Thought is Not Imputed to Any One, but Will Only （658-660).
Chapter XII. Baptism.
I. Without a Knowledge of the Spiritual Sense of the Word No One Can Know What the Two Sacraments, Baptism and the Holy Supper, Involve and Effect （667-669).
II. The Washing That is Called Baptism Means Spiritual Washing, Which is Purification from Evils, and Thus Regeneration （670-673).
III. Because Circumcision of the Foreskin Represented Circumcision of the Heart, in the Place of Circumcision, Baptism Was Instituted, in Order That an Internal Church Might Succeed the External, Which in Each and All Things Prefigured the Internal Church （674-676).
IV. The First Use of Baptism is Introduction into the Christian Church, and at the Same Time Insertion among Christians in the Spiritual World （677-680).
V. The Second Use of Baptism is That the Christian May Know and Acknowledge the Lord Jesus Christ the Redeemer and Saviour, and Follow Him （681-683).
VI. The Third Use of Baptism, Which is the Final Use, is That the Man May Be Regenerated （684-687).
VII. By the Baptism of John a Way Was Prepared, That Jehovah God Might Descend into the World and Accomplish Redemption （688-691).
Chapter XIII. The Holy Supper.
I. Without Some Knowledge of the Correspondences of Natural with Spiritual Things, It is Impossible to Know What the Uses and Benefits of the Holy Supper are （698-701).
II. With a Knowledge of Correspondences What is Meant by the Lord's Flesh and Blood Can Be Known, Also That Bread and Wine Have a like Meaning; Namely, That the Lord's Flesh and the Bread Mean the Divine Good of His Love, Also All Good of Charity; And the Lord's Blood and the Wine Mean the Divine Truth of His Wisdom, Also All Truth of Faith, and Eating Means Appropriation （702-710).
Shown from the Word What is Meant by "flesh" （704-705).
What is Meant by " Blood" （706).
What is Meant by " Bread" （707).
What is Meant by " Wine" （708).
III. When All This is Understood Any One Can Comprehend That the Holy Supper Contains All Things of the Church and All Things of Heaven Both in General and in Particular （711-715).
IV. In the Holy Supper the Lord is Wholly Present with the Whole of His Redemption （716-718).
V. The Lord is Present and Opens Heaven to Those Who Come to the Holy Supper Worthily; And is Also Present with Those Who Come to It Unworthily, but to Them He Does Not Open Heaven: Consequently, as Baptism is Introduction into the Church, so is the Holy Supper Introduction into Heaven （719-721)
VI. Those Come to the Holy Supper Worthily Who Have Faith in the Lord and Charity Toward the Neighbor That is, Who are Regenerate （722-724).
VII. Those Who Come to the Holy Supper Worthily are in the Lord and the Lord is in Them; Consequently Conjunction with the Lord is Effected by the Holy Supper （725-727).
VIII. To Those Who Worthily Come to the Holy Supper It is like a Signature and Seal That They are Sons of God （728-730).
Chapter XIV. The Consummation of the Age; The Coming of the Lord; And the New Heaven and New Church.
I. The Consummation of the Age is the Last Time of the Church or Its End （753-756).
II. The Present is the Last Time of the Christian Church, Which Was Foretold and Described by the Lord in the Gospels and in the Apocalypse （767-759).
III. This Last Time of the Christian Church is the Very Night in Which Former Churches Have Come to an End （760-763).
IV. This Night is Followed by a Morning, Which is the Coming of the Lord （764-767).
V. The Lord's Coming is Not His Coming to Destroy the Visible Heaven and the Habitable Earth, and to Create a New Heaven and a New Earth, as Many, from Not Understanding the Spiritual Sense of the Word, Have Hitherto Supposed （768-771).
VI. This Coming of the Lord, Which is His Second Coming, is Taking Place in Order That the Evil May Be Separated from the Good, and That Those Who Have Believed and Do Believe in Him May Be Saved, and That from Them a New Angelic Heaven and a New Church on Earth May Be Formed, and Without This, No Flesh Could Be Saved （Matthew 24:22) （772-775).
VII. This Second Coming of the Lord is Not a Coming in Person, but in the Word, Which is from Him and is Himself （776-778).
VIII. This Second Coming of the Lord is Effected by Means of a Man, to Whom the Lord Has Manifested Himself in Person, and Whom He Has Filled with His Spirit, That He May Teach the Doctrines of the New Church from the Lord Through the Word （779-780).
IX. This is What is Meant in the Apocalypse by "the New Heaven," and "the New Jerusalem Descending Therefrom" （781-785).
X. This New Church is the Crown of All the Churches That Have Hitherto Existed on the Earth （786-791).
Supplement.
The Nature of the Spiritual World （792-795).
Luther, Melanchthon, and Calvin in the Spiritual World （796-799).
The Dutch in the Spiritual World （800-805).
The English in the Spiritual World （806-812).
The Germens in the Spiritual World （813-816).
The Papists in the Spiritual World （817-821).
The Popish Saints in the Spiritual World （822-827).
The Mohammedans in the Spiritual World （828-834).
The Africans in the Spiritual World; Also Something in Regard to the Gentiles （835-840).
The Jews in the Spiritual World （841-843).
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THE TRUE CHRISTIAN RELIGION, CONTAINING THE UNIVERSAL THEOLOGY OF THE NEW CHURCH FORETOLD BY THE LORD IN DANIEL 7:13-14, AND IN THE REVELATION 21:1-2.
From the Latin of EMANUEL SWEDENBORG, SERVANT OF THE LORD JESUS CHRIST
THE SWEDENBORG SOCIETY （INCORPORATED)
20/21 BLOOMSBURY WAY, LONDON, WC1
1950
Daniel 7:13-14: I saw in the night visions; and, behold, one like the SON OF MAN came with the clouds of heaven; and there was given him dominion, and glory, and a kingdom, and all people, nations, and languages shall serve him. His dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.
Revelation 21:1-2: And I, John, saw a new heaven and a new earth; and I saw the holy city, New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And one of the seven angels talked with me, saying, Come hither; I will shew thee THE BRIDE, THE LAMB'S WIFE. And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the Holy Jerusalem, descending out of heaven from God.
And he that sat upon the throne said, Behold, I MAKE ALL THINGS NEW. And he said unto me, Write; for these words are faithful and true.
---
AUTHOR'S GENERAL TABLE OF CONTENTS
The Faith of the New Heaven and the New Church in its General and in its Particular Form, 1-3
CHAPTER I. GOD THE CREATOR
THE UNITY OF GOD
I. The whole of the Sacred Scripture, and the doctrines thence derived of the Churches in the Christian world, teach that there is a God, and that He is one, 5-7
II. There is a universal influx from God into the souls of men, that there is a God, and that He is one, 8
III. There is no nation in the whole world, possessing religion and sound reason, which does not acknowledge that there is a God, and that He is one, 9-10
IV. As to the nature of this one God, nations and peoples have differed, and still differ, from several causes, 11
V. Human reason may, if it will, perceive and conclude from many things in the world, that there is a God, and that He is one, 12
VI. Unless God were one, the universe could not have been created and preserved, 13
VII. The man who does not acknowledge God, is excommunicated from the Church and condemned, 14
VIII. With the man who does not acknowledge one God, but several, no principle of the Church remains, 15
THE DIVINE BEING WHICH IS JEHOVAH
I. The one God is called Jehovah from His Being, because He alone is, and will be; and because He is the First and the Lest, the Beginning and the End, the Alpha and the Omega, 19
II. The one God is Substance itself and Form itself, and angels and men are substances and forms from Him; and as far as they are in Him, and He in them, so far are they images and likenesses of Him, 20
III. The Divine Being is Being in itself, and at the same time Existing in itself, 21-22
IV. The Divine Being and Existing in itself cannot produce another Divine that is Being and Existing in itself; consequently there cannot be another God of the same Essence, 23
V. The idea of a plurality of Gods in ancient and also in modern times arose because the nature of the Divine Being was not understood, 24
THE INFINITY OF GOD, OR HIS IMMENSITY AND ETERNITY
I. God is Infinite, because He is and exists in Himself, and all things in the universe are and exist from Him, 28
II. God is Infinite, because He was before the world, and thus before space and time arose, 29
III. God, since the world was created, is in space apart from space, and in time apart from time, 30
IV. The Infinity of God in relation to space is called immensity, and in relation to time, eternity; and although these relations exist, yet there is nothing of space in His immensity, and nothing of time in His eternity, 31
V. Every one of enlightened reason, from very many things in the world, may see the Infinity of God, 32
VI. Every created thing is finite, and the Infinite is in finite things as in its receptacles, and in men as in its images, 33-34
THE ESSENCE OF GOD, WHICH IS DIVINE LOVE AND DIVINE WISDOM
I. God is Love itself and Wisdom itself, and these two constitute His Essence, 37
II. God is Good itself and Truth itself, because Good is of Love, and Truth is of Wisdom, 38
III. God, because He is Love itself and Wisdom itself, is also Life itself, in itself, 39-40
IV. Love and Wisdom in God make one, 41-42
V. The essence of Love is to love others outside itself, to desire to be one with them, and to make them happy from itself, 43-45
VI. These properties of the Divine Love were the cause of the creation of the, universe, and they are the cause of its preservation, 46-47
THE OMNIPOTENCE, OMNISCIENCE AND OMNIPRESENCE OF GOD
I. Omnipotence, Omniscience and Omnipresence are attributes of the Divine Wisdom from the Divine Love, 50-51
II. The Omnipotence, Omniscience and Omnipresence of God cannot be understood unless it is known what order is; and unless it is known that God is Order, and that at creation He introduced order into the universe, and into all its parts, 52-55
III. The Omnipotence of God in the universe and in all its parts, proceeds and operates according to the laws of His order, 56-58
V. God is Omnipresent from first things to last of His order, 63-64
VI. Men was created a form of Divine Order, 65-67
VII. A men has power against evil and falsity from the Divine Omnipotence, and wisdom from the Divine Omniscience; and he is in God from the Divine Omnipresence, so far as he lives according to the Divine Order, 68-70
THE CREATION OF THE UNIVERSE
No one can form a right idea of the creation of the universe unless some general principles are first stated which will enlighten the understanding, 75
The creation of the universe is described in five Memorabilia, 76-80
CHAPTER II. THE LORD THE REDEEMER
I. Jehovah God descended and assumed the Human, in order to redeem and save mankind, 82-84
II. Jehovah God descended as the Divine Truth, which is the Word, and yet He did not separate the Divine Good, 85-88
III. God assumed the Human according to His own Divine order, 89-91
IV. The Human, by which God sent Himself into the world, is the Son of God, 92-94
V. The Lord, by acts of redemption, made Himself Righteousness, 95-96
VI. By the same acts, the Lord united Himself to the Father, and the Father united Himself to Him, 97-100
VII. Thus God became Man, and Man God, in one Person, 101-103
VIII. The progress to union was His state of exinanition, and the union itself is His state of glorification, 104-106
IX. Hereafter no Christian can enter heaven unless he believes on the Lord God the Savior, 107-108
X. A corollary concerning the state of the Church before the coming of the Lord, and its state afterwards 109
REDEMPTION
I. Redemption itself was the subjugation of the hells, the orderly arrangement of the heavens, and thus the preparation for a new spiritual Church, 115-117
II. Without that redemption no man could have been saved, nor could the angels have continued in a state of integrity, 118-120
III. The Lord thus redeemed not only men but also angels, 121-122
IV. Redemption was a work purely Divine 123
V. This redemption itself could not have been effected but by God incarnate, 124-125
VI. The Passion of the Cross was not redemption, but the last temptation which the Lord endured as the Supreme Prophet; and it was the means of the glorification of His Human, 126-131
VII. It is a fundamental error of the Church to believe that the passion of the cross was redemption itself; and this error, together with that concerning three Divine Persons from eternity, has perverted the whole Church so that nothing spiritual remains in it, 132-133
CHAPTER III. THE HOLY SPIRIT AND THE DIVINE OPERATION
I. The Holy Spirit is the Divine Truth, and also the Divine Virtue and Operation proceeding from the one God, in whom is the Divine Trinity, thus from the Lord God the Savior, 139-141
II. The Divine Virtue and Operation, signified by the Holy Spirit, consist, in general, in reformation and regeneration; and following upon these, renewal, vivification, sanctification and justification; and following upon these again, purification from evils and remission of sins; and finally salvation, 142-145
III. The Divine Virtue and Operation, meant by the sending of the Holy Spirit, with the clergy consist, in particular, in enlightenment and instruction, 146-148
IV. The Lord operates these virtues in those who believe on Him, 149-151
V. The Lord operates of Himself from the Father, and not the reverse, 153-155
VI. A man's spirit is his mind, and whatever proceeds from it, 156-157
A corollary. It is nowhere said in the Old Testament that the Prophets spoke from the Holy Spirit, but from Jehovah God; but it is otherwise in the New Testament, 158
THE DIVINE TRINITY
I. There is a Divine Trinity, which consists of Father, Son and Holy Spirit, 164-165
II. These three, Father, Son and Holy Spirit, are three essentials of one God which make one, as soul, body and operation make one in a man, 166-169
III. Before the creation of the world this Trinity did not exist; but after the creation of the world, when God became incarnate, it was provided for and came into existence, and was then in the Lord God the Redeemer and Savior, Jesus Christ. 170-171
IV. A Trinity of Divine Persons from eternity, or before the world was created, is in idea, a trinity of gods; and this idea cannot be removed by the oral confession of one God, 172-173
V. A Trinity of Persons was unknown in the Apostolic Church, but was put forward by the Nicene Council, then introduced into the Roman Catholic Church, and from this into the Churches that separated from it 174-176
VI. From the Nicene and also from the Athanasian doctrine concerning the Trinity has arisen a faith in three gods which has perverted the whole Christian Church, 177-178
VII. Hence has arisen that abomination of desolation, and that affliction, the like of which shall never again come to pass, which the Lord foretold in Daniel, in the Evangelists, and in the Revelation. 179-181
VIII. For the same reason, unless a new heaven and a new earth were established by the Lord, no flesh should be saved, 182
IX. From a trinity of Persons, each of whom is separately God, according to the Athanasian Creed, have arisen many discordant and incongruous ideas concerning God, which are delusive and monstrous, 183-184
CHAPTER IV. THE SACRED SCRIPTURE, OR THE WORD OF GOD
I. The Sacred Scripture, or the Word of God, is the Divine Truth itself, 189-192
II. In the Word there is a spiritual sense, hitherto unknown, 193
（i) What the spiritual sense is, 194
From the Lord proceed the Divine celestial, the Divine spiritual and the Divine natural, 195
（ii) The spiritual sense is in the whole of the Word, and in every part of it, 196-198
The Lord, when in the world, spoke by correspondences, thus with a spiritual and at the same time a natural meaning, 199
（iii) Because of the spiritual sense the Word is Divinely inspired, and holy in every word, 200
（iv) The spiritual sense has hitherto been unknown, but it was known among the ancients; and concerning correspondences among them, 201-207
（v) Hereafter the spiritual sense of the Word will be made known only to those who are in genuine truths from the Lord, 208
（vi) Some wonderful things concerning the Word from its spiritual sense, 209
III. The sense of the Letter of the Word is the basis, the containant and the support of its spiritual and celestial senses, 210-213
IV. The Divine Truth, in the sense of the Letter of the Word, is in its fulness, its sanctity and its power, 214-216
（i) The truths of the sense of the Letter of the Word are meant by the precious stones which formed the foundations of the New Jerusalem, described in Revelation 21:17-21, and this from correspondence, 217
（ii) The goods and truths of the Word in the sense of its Letter correspond to the Urim and Thummim on Aaron's ephod, 218
（iii) Goods and truths in ultimates, such as are in the sense of the Letter of the Word, are meant by the precious stones in the garden of Eden, where the king of Tyre is said to have been, mentioned in Ezekiel, 219
（iv) The same were represented by the curtains, veils and pillars of the tabernacle, 220
（v) The same were represented by the externals of the temple at Jerusalem, 221
（vi) The Word in its glory was represented in the Lord when He was transfigured 222
（vii) The power of the Word in ultimates was represented by the Nazirites, 223
（viii) Concerning the inexpressible power of the Word, 224
V. The Doctrine of the Church must be taken from the sense of the Letter of the Word, and be confirmed by it, 225, 229-230
（i) Without doctrine, the Word is unintelligible, 226-22
（ii) Genuine truth, which is the source of doctrine, in the sense of the Letter of the Word, is manifest only to those who are enlightened by the Lord, 231-233
VI. By the sense of the Letter of the Word there is conjunction with the Lord, and association with the angels, 234-239
VII. The Word is in all the heavens, and is the source of angelic wisdom, 240-242
VIII. The Church exists from the Word, and its quality with man is according to his understanding of the Word, 243-247
IX. In every detail of the Word there is the marriage of the Lord and the Church, and consequently the marriage of good and truth, 248-253
X. Heresies may be formulated from the sense of the Letter of the Word, but it is hurtful to confirm them, 254-260
（i) Many things in the Word are appearances of truth, in which genuine truths lie concealed, 257
（ii) Fallacies arise from the confirmation of appearances of truth, 258
（iii) The sense of the Letter of the Word is a guard for the genuine truths which lie concealed within it, 260
（iv) The sense of the Letter of the Word was represented, and is signified in the Word by the Cherubim, 260
XI. The Lord, when He was in the world, fulfilled all things in the Word, and thus became the Word, that is, Divine Truth, even in ultimates, 261-263
XII. Previous to the Word which is now in the world, there was a Word which is lost, 264-266
XIII. By means of the Word those also have light who are outside the Church, and do not possess the Word, 267-272
XIV. Without the Word no one would have any knowledge of God, of heaven and hell, of a life after death, and still less of the Lord, 273-276
CHAPTER V. THE CATECHISM OR DECALOGUE EXPLAINED AS TO ITS EXTERNAL AND INTERNAL SENSES
I. In the Israelitish Church the Decalogue was holiness itself; and concerning the holiness of the ark, in which was the Law, 283-286
II. The Decalogue, in the sense of the Letter, contains the general precepts of faith and life, but in the spiritual and celestial senses, all precepts universally, 287-290
III. THE FIRST COMMANDMENT: Thou shalt have no other God before me, 291-296
IV. THE SECOND COMMANDMENT: Thou shalt not take the name of thy God in vain; for Jehovah will not hold him guiltless that taketh His name in vain 297-300
V. THE THIRD COMMANDMENT: Remember the Sabbath day to keep it holy. Six days shalt thou labor and do all thy work; but the seventh day is the Sabbath to Jehovah thy God, 301-304
VI. THE FOURTH COMMANDMENT: Honour thy father and thy mother, that thy days may be prolonged, and that it may be well with thee in the land, 305-308
VII. THE FIFTH COMMANDMENT: Thou shalt not kill, 309-312
VIII. THE SIXTH COMMANDMENT: Thou shalt not commit adultery, 313-316
IX. THE SEVENTH COMMANDMENT: Thou shalt not steal, 317-320
X. THE EIGHTH COMMANDMENT: Thou shalt not bear false witness against thy neighbor, 321-324
XI. THE NINTH AND TENTH COMMANDMENTS: Thou shalt not covet thy neighbor's house; thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-servent, nor his ox, nor his ass, nor anything that is thy neighbor's 325-328
XII. The Ten Commandments of the Decalogue contain everything relating to love to God, and everything relating to love towards the neighbor, 329-331
CHAPTER VI. FAITH
Preface: Faith is first in time, but charity is first in respect to end, 336
I. A saving faith is faith in the Lord God the Savior, Jesus Christ, 337-339
Since God is visible, in whom is the invisible, 339
II. The sum and substance of faith is, that he who lives well and believes aright, is saved by the Lord, 340-342
The first principle of a faith in Him is the acknowledgment that He is the Son of God, 342
III. A man acquires faith by approaching the Lord, learning truths from the Word, and living according to them, 343-348
（i) Concerning the being of faith its essence, its state and its form, 343 and following.
（ii) Concerning merely natural faith, which is a persuasion, counterfeiting faith, 345-348
IV. A number of truths, that cohere as one whole, exalts and perfects faith, 349-354
（i) The truths of faith can be multiplied to infinity, 350
（ii) The truths of faith are arranged in series, and thus, as it were, into groups, 351
（iii) Faith is perfected according to the number and coherence of truths, 352-353
（iv) The truths of faith, however numerous and diverse they may appear, make one from the LORD 354
（v) The Lord is the Word, the God of heaven and earth, the God of all flesh, the God of the vineyard or Church, the God of faith, and Light itself, Truth and Life eternal, shown from the Word, 354
V. Faith without Charity is not faith, and charity without faith is not Charity, and neither has life except from the LORD 355-361
（i) A man can acquire faith for himself, 356
（ii) A man can acquire charity for himself, 357
（iii) A man can also acquire for himself the life of faith and charity, 358
（iv) But nothing of faith, or of charity, or of the life of both, is from man, but from the Lord alone, 359
（v) The difference between natural faith and spiritual faith; the latter is in the former from the LORD 360-361
VI. The Lord, charity and faith make one, like life, will and understanding in men; and if they are divided, each perishes like a pearl reduced to powder, 362-367
（i) The Lord with all His Divine Love, and with all His Divine Wisdom, thus with all His Divine Life, enters by influx into every man 364
（ii) Consequently the Lord, with all the essence of faith and charity, enters by influx into every men, 365
（iii) Those things which flow in from the Lord are received by man according to his state and form, 366
（iv) The man, however, who separates the Lord, charity and faith, is a form not recipient but destructive of them, 367
VII. The Lord is charity and faith in men, and man is charity and faith in the LORD 368-372
（i) It is by conjunction with God that a man has salvation and eternal life, 369
（ii) There cannot be conjunction with God the Father, but with the Lord, and through Him with God the Father, 370
（iii) Conjunction with the Lord is reciprocal, that is, the Lord is in man, and man in the Lord 371
（iv) This reciprocal conjunction of the Lord and man is effected by means of charity and faith, 372
VIII. Charity and faith are together in good works, 373-377
（i) Charity consists in willing what is good, and good works consist in doing what is good from willing what is good, 374
（ii) Charity and faith are merely fleeting mental abstractions unless, whenever it is possible, they are expressed in works, and exist together in them, 375-376
（iii) Charity alone does not produce good works, still less does faith alone; but good works are produced by charity and faith together, 377
IX. There is a true faith, a spurious faith, and a hypocritical faith, 378-381
The Christian Church from its earliest infancy, began to be infested and rent asunder by schisms and heresies, 378
（i) The only true faith is faith in the Lord God, the Savior Jesus Christ; and this faith is held by those who believe Him to be the Son of God, and the God of heaven and earth, and one with the Father. 379
（ii) Spurious faith is every faith that departs from the one true faith, and is held by those who climb up some other way, and regard the Lord not as God, but as a mere man, 380
（iii) Hypocritical faith is not faith, 381
X. The evil have no faith, 382-384
（i) The evil have no faith, because evil is of hell, and faith is of Heaven, 383
（ii) Those in Christendom have no faith who reject the Lord and the Word, although they live morally, and speak, teach and write rationally, even about faith, 384
CHAPTER VII. CHARITY, OR LOVE TOWARDS THE NEIGHBOR, AND GOOD WORKS
I. There are three universal loves, the love of heaven, the love of the world, and the love of self, 394-396
（i) The will and the understanding, 397
（ii) Good and truth, 398
（iii) Love in general, 399
（iv) The love of self, and the love of the world in particular, 400
（v) The external and the internal man, 401
（vi) The merely natural and sensual man, 402
II. These three loves, when they are rightly subordinated, make a man perfect; but when not rightly subordinated, they pervert and invert him, 403-405
III. Every man individually is the neighbor who ought to be loved, but according to the quality of his good, 406-411
IV. Man collectively, constituting not only smell and great societies but also one's country, which is composed of such societies, is the neighbor that ought to be loved, 412-414
V. The Church is the neighbor that is to be loved in a still higher degree, and the Lord's kingdom in the highest degree, 415-416
VI. To love the neighbor, strictly speaking, is not to love the person, but the good that is in the person, 417-419
VII. Charity and good works are two distinct things, like willing what is good and doing what is good, 420-421
VIII. Charity itself is to act justly and faithfully in the office, business and employment in which one is engaged, and towards those with whom one has any dealings, 422-424
IX. The benefactions of charity ass giving to the poor and relieving the needy, but with prudence, 425-428
X. There are [public,] domestic and private duties of charity, 429-432
XI. The recreations of charity are dinners, suppers and social intercourse, 433-434
XII. The first thing of charity consists in putting away evils, and the second, in doing good actions that are of use to the neighbor, 435-438
XIII. In the exercise of charity, a man does not ascribe merit to works so long as he believes that all good is from the Lord, 439-442
XIV. Moral life, when it is at the same time spiritual, is charity, 443-445
XV. The friendship of love, contracted with a person without regard to his spiritual character, is detrimental after death, 446-449
XVI. There are spurious charity, hypocritical charity and dead charity, 450-453
XVII. The friendship of love among the wicked is intestine hatred of one another, 454-455
XVIII. The conjunction of love to God and love towards the neighbor, 456-458
CHAPTER VIII. FREE WILL
I. The precepts and dogmas of the Church at this day concerning Free Will, 463-465
II. Two trees were placed in the garden of Eden, one of life and the other of the knowledge of good and evil, to signify that Free Will was given to men, 466-469
III. Man is not life, but a form for the reception of life from God, 470-474
IV. As long as a man lives in this world, he is kept midway between heaven and hell, and there maintained in spiritual equilibrium, which constitutes Free Will, 475-478
V. From the permission to do evil, granted to the internal man of every one, it is clearly evident that man has Free Will in spiritual things, 479-482
VI. Without Free Will in spiritual things there would be no use for the Word; and consequently there would be no Church, 483-484
VII. Without Free Will in spiritual things a man would have nothing wherewith to enter into reciprocal conjunction with the Lord; and consequently there would be no imputation, but mere predestination, which is a detestable doctrine, 485
The detestable tenets of predestination are disclosed, 486-488
VII. Without Free Will in spiritual things, God would be the cause of evil, and thus there would be no imputation of charity and faith, 489-492
IX. Every spiritual principle of the Church which enters in freedom, and is received from freedom, remains; but not otherwise, 493-496
X. The will and the understanding of man function under this Free Will; but the commission of evil in both worlds, the spiritual and the natural, is restrained by laws; otherwise society in both worlds would perish, 497-499
XI. If men had not Free Will in spiritual things, it would be possible for all men throughout the whole world, in a single day, to be led to believe on the Lord; but this is impossible, because nothing remains with a man but what he receives in the exercise of Free Will, 500-502
Miracles are not wrought at this day, because they destroy Free Will in spiritual things and compel belief, 501
CHAPTER IX. REPENTANCE
I. Repentance is the first essential of the Church in man 510-511
II. Contrition, which at the present day is said to precede faith, and which is followed by the consolation of the Gospel, is not repentance, 512-515
III. Mere oral confession that one is a sinner is not repentance, 516-519
IV. Man is born to evils of every kind, and unless he removes them on his part by repentance, he remains in them; and whoever remains in them cannot be saved, 520-524
What is meant by the fulfillment of the law, 523-524
V. Repentance begins with the knowledge of sin, and the examination of some particular sin in oneself, 525-527
VI. Actual repentance consists in a man's examining himself recognizing and acknowledging his sins, praying to the Lord, and beginning a new life, 528-531
VII. True repentance consists in a man's examining not only the acts of his life, but also the intentions of his will, 532-534
VIII. Those also repent who, although they do not examine themselves, yet abstain from evils because they are sins; and repentance of this kind is likewise effected by those who do the works of charity from a religious motive, 535-537
IX. Confession ought to be made before the Lord God the Savior, and also supplication for help and power to resist evils, 558-560
X. Actual repentance is easy with those who have occasionally practiced it; but extremely difficult for those who have never done so, 561-563
XI. He who has never practised repentance, or who has not looked into and examined himself, at length does not know what is condemnatory evil and what is saving good, 564-566
CHAPTER X. REFORMATION AND REGENERATION
I. Unless a man is born again and, as it were, created anew, he cannot enter the kingdom of God, 572-575
II. The new birth or creation is effected by the Lord alone, through charity and faith as the two means, with the co-operation of man, 567-578
III. Since all men have been redeemed, all can be regenerated, every one according to his state, 579-582
IV. Regeneration takes place in a manner analogous to that in which man is conceived, carried in the womb, born and educated, 583-586
V. The first act of the new birth, which is an act of the understanding, is called reformation; and the second, which is an act of the will thence of the understanding, is called regeneration, 587-590
VI. The internal man must be reformed first, and the external by means of it; and in this way the man is regenerated. 591-595
VII. When this takes place there arises a combat between the internal the external man; and then whichever conquers rules over the other, 596-600
VIII. The regenerate man has a new will and a new understanding, 601-601
IX. A regenerate man is in communion with the angels of heaven, and an unregenerate man in communion with the spirits of hell, 607-610
X. As far as a man is regenerated, his sins are removed; and this removal is the remission of sins, 611-614
XI. Regeneration cannot take place without Free Will in spiritual things, 615-617
XII. Regeneration is not possible without truths, by which faith is formed, and with which charity conjoins itself （See what is said concerning the male and female sexes in 585.), 618-620
CHAPTER XI. IMPUTATION
I. Imputation is one with the present Church's faith which, it is held, alone justifies, 626-627
II. The imputation which forms part of the faith of the present day is twofold, the imputation of Christ's merit and the consequent imputation of salvation 628-631
III. The faith which imputes the merit and righteousness of Christ the Redeemer, first took its rise from the decrees of the Council of Nice concerning three Divine Persons from eternity; and from that time to the present this faith has been received by the whole Christian world, 632-635
IV. Faith which imputes Christ's merit was not known in the Apostolic Church, which existed earlier, and is nowhere meant in the Word, 636-639
V. The imputation of the merit and righteousness of Christ is impossible, 640-642
VI. There is imputation, but it is imputation of good and evil 643-646
VII. The faith and imputation of the New Church cannot possibly be held along with the faith and imputation of the former Church; if they were brought together such a collision and conflict would ensue as to destroy every thing of the Church in a man, 647-649
VIII. The Lord imputes good to every man, and hell imputes evil to every man, 650-653
IX. Faith decides the issue with what it conjoins itself. If true faith conjoins itself with good, the decision is for eternal life; but if faith conjoins itself with evil, the decision is for eternal death 654-657
CHAPTER XII. BAPTISM
I. Without a knowledge of the spiritual sense of the Word, no one can know what the two sacraments, Baptism and the Holy Supper, involve and effect, 667-669
II. By the washing which is called Baptism is meant spiritual washing. which is purification from evils and falsities, and thus regeneration, 670-673
III. Circumcision of the foreskin represented the circumcision of the heart; and Baptism was instituted in place of circumcision because of the Divine purpose that an internal Church should succeed the external, which in all things, in general and in particular, represented the internal Church, 674-676
IV. The first use of Baptism is introduction into the Christian Church, and at the same time insertion among Christians in the spiritual world, 677-680
V. The second use of Baptism is, that the Christian may know and acknowledge the Lord Jesus Christ, the Redeemer and Savior, and follow Him, 681-683
VI. The third and final use of Baptism is, that man may be regenerated, 681-683
VII. By the Baptism of John a way was prepared that Jehovah God might descend into the world and accomplish the work of redemption, 688-691
CHAPTER XIII. THE HOLY SUPPER
I. Without a knowledge of the correspondences of natural with spiritual things, no one can know the uses and benefits of the Holy Supper, 698-701
II. From a knowledge of correspondences it may be known what is meant by the flesh and blood of the Lord, and that the same is meant by the bread and wine; namely, that by the flesh of the Lord, and by the bread, is meant the Divine Good of His Love, and also all the good of charity; and that by the blood of the Lord, and by wine, is meant the Divine Truth of His Wisdom, and also all the truth of faith; and that by eating is meant appropriation, 702-710. From the Word it is shown what is meant by flesh, 704-705, by blood, 706, by bread, 707, by wine, 708
III. From an understanding of what has been said above, one may perceive that the Holy Supper contains, both as to universals and as to particulars, all things of the Church and all things of heaven, 711-715
IV. In the Holy Supper the Lord is wholly present, and the whole of His redemption, 716-718
V. The Lord is present and opens heaven to those who worthily approach the Holy Supper; and He is also present with those who approach it unworthily, but does not open heaven to them; consequently, as Baptism is an introduction into the Church, so the Holy Supper is an introduction into heaven, 719-721
VI. Those worthily approach the Holy Supper who have faith in the Lord and charity towards the neighbor; thus those who are regenerate, 722-724
VII. Those who worthily approach the Holy Supper are in the Lord, and He in them; consequently, conjunction with the Lord is effected by the Holy Supper, 725-727
VIII. The Holy Supper, to those who worthily approach it, is like a signature and seal that they are sons of God, 728-730
CHAPTER XIV. THE CONSUMMATION OF THE AGE, THE COMING OF THE LORD, AND THE NEW CHURCH
I. The consummation of the age is the last phase or end of the Church, 753-756
II. The present day is the last phase of the Christian Church, which the Lord foretold and described in the Gospels and in the Revelation, 757-759
III. This last phase of the Christian Church is night itself, in which the former Churches came to an end, 760-763
IV. After this night there follows morning, and this is the Coming of the Lord, 764-767
V. The Coming of the Lord is not His Coming to destroy the visible heaven and the habitable earth, and to create a new heaven and a new earth, as many not understanding the spiritual sense of the Word, have hitherto supposed, 768-771
VI. This Coming of the Lord, which is the Second, takes place in order that the evil may be separated from the good; and that those may be saved who have believed and who now believe on Him; and that from these there may be formed heaven and a New Church on earth; and without this Coming no flesh could be saved, Matthew 24:22. 772-775
VII. This Second Coming Of the Lord is not in Person, but in the Word, which is from Him, and thus is Himself, 776-778
VIII. This Second Coming of the Lord is effected by means of a man, to whom He has manifested Himself in person, and whom He has filled with His spirit, to teach the doctrines of the New Church through the Word from Him, 779-780
IX. This is meant by the new heaven and the New Jerusalem in Revelation 21, 781-785
X. This New Church is the crown of all the Churches that have hitherto existed on the earth, 786-791
SUPPLEMENT
I. The spiritual world, 792-795
II. LUTHER, MELANCHTHON AND CALVIN in the spiritual world, 796-799
（i) Luther in the spiritual world, 796
（ii) Melanchthon in the spiritual world, 797
（iii) Calvin in the spiritual world, 798-799
III. The Dutch in the spiritual world, 800-805
IV. The English in the spiritual world, 806-812
V. The Germans in the spiritual world, 813-816
VI. Roman Catholics in the spiritual world, 817-821
VII. Roman Catholic Saints in the spiritual world, 822-827
VIII. Mohammedans in the spiritual world, 828-834
IX. Africans in the spiritual world, 835-840
X. The Jews in the spiritual world, 841-845
（End of Author's numeration of Selections)
[XI.] The revelation of spiritual truth to Swedenborg; and his account of things seen and heard in the spiritual world, 846-851
[XII.] A question proposed by a certain Electoral Duke of Germany, who also held high rank in the Church, 853
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VERA CHRISTIANA RELIGIO, CONTINENS UNIVERSAM THEOLOGIAM NOVAE ECCLESIAE a DOMINO APUD DANIELEM 7:13-14, ET IN APOCALYPSI 21:1-2, PRAEDICTAE.
AB EMANUELE SWEDENBORG, DOMINI JESU CHRISTI SERVO.
Quod opus ab auctore Amstelodami MDCCLXXI primum in publicum datum, et quod nunc denuo edidit Freya H. Fitzpatrick, cum notis et observationibus. Academy of the New Church, Bryn Athyn, Pennsylvania, 2008.
Videns fui in visionibus noctis, et ecce cum nubibus coelorum sicut FILIUS HOMINIS veniens fuit: Et Huic datum est Dominium, et Gloria et Regnum, et omnes populi, gentes, et linguae Ipsum colent: Dominium Ejus Dominium saeculi, quod non transibit, et Regnum Ejus quod non peribit.
Ego Johannes vidi Coelum Novum et Terram Novam: et vidi Urbem sanctam Hierosolymam novam, descendentem a Deo e Coelo, paratam sicut Sponsam ornatam Marito suo. Et Angelus loquutus est mecum, dicens, veni ostendam tibi SPONSAM AGNI UXOREM; et abstulit me in spiritu super montem magnum et altum, et ostendit mihi Urbem magnam sanctam Hierosolymam, descendentem e Coelo a Deo.
Sedens super Throno dixit, ecce NOVA OMNIA FACIO; et dixit mihi, scribe, quia haec verba vera et fida sunt.
Sigla et Compendia
] in margine sinistra = subdivisio numeri secundum John Faulkner Potts in The Swedenborg Concordance （Swedenborg Society, London, 1888-1900)
cf. = confer
[ ] = verba addita ab editore
, （vacue) = nullum interpunctum in prima editione
; （vacue) = comma in prima editione
" " （vacue) = nullum interpunctum in prima editione
AC = Arcana Coelestia （Londoni, 1749-1756)
AE = Apocalypsis Explicata （scriptum 1757-1759)
AR = Apocalypsis Revelata （Amstelodami, 1766)
CI = De Coelo et Ejus Minabilibus, et de Inferno （Londini, 1758)
CUJ = Continuatio de Ultimo Judicio: Et de Mundo Spirituali （Amstelodami, 1763)
DAC = Delitiae Sapientiae de Amore Conjugiali （Amstelodami, 1768)
DD = Doctrina Novae Hierosolymae de Domino （Amstelodami, 1763)
DNH = De Nova Hierosolyma et Ejus Doctrina Coelesti （Londini, 1758)
Dicta = Dicta Probantia Veteris et Novi Testamenti, post auctoris mortem editum （primum editit Im. Tafel, Tübingen, 1845)
DVit = Doctrina Vitae pro Nova Hierosolyma （Amstelodami, 1763)
SS = Doctrina Novae Hierosolymae de Scriptura Sacra （Amstelodami, 1763)
SED = Summaria Expositio Doctrinae Novae Ecclesiae （Amstelodami, 1769)
VCR = Vera Christiana Religio （Amstelodami, 1771)
UJ = De Ultimo Judicio, et de Babylonia Destructa （Londini, 1758)
Schmidt = secundum Biblia Sacra in linguam Latinam translata a Sebastiano Schmidt, Argentoratus, edita anno 1696.
Rose = Annotationes ineditae ad Veram Christianam Religionem, primam editionem, scriptae a Jonathan S. Rose, Bryn Athyn, PA.
Worcester = Vera Christiana Religio, Continens Universam Theologiam Novae Ecclesiae, a Samuel H. Worcester editum, Bridgewater, MA, 1889.
Symbols and Abbreviations
] in the left margin = the subsection of a number according to John Faulkner Potts in The Swedenborg Concordance （Swedenborg Society, London, 1888-1900)
cf. = compare
[ ] = words inserted by the editor
, （hollow) = no punctuation in the first edition
; （hollow) = comma in the first edition
" " （hollow) = no punctuation in the first edition
AC = Arcana Coelestia （London, 1749-1756)
AE = The Apocalypse Explained （written 1757-1759)
AR = Apocalypse Revealed （Amsterdam, 1766)
CI = Heaven and Its Wonders and Hell （London, 1758)
CUJ = Continuation concerning the Last Judgment: and concerning the Spiritual World （Amsterdam, 1763)
DAC = Delights of Wisdom Relating to Conjugial Love （Amsterdam, 1768)
DD = Doctrine of the New Jerusalem concerning the Lord （Amsterdam, 1763)
DNH = The New Jerusalem and Its Heavenly Doctrine （London, 1758)
Dicta = Proof Passages from the Old and New Testament （Scripture Confirmations) published posthumously （first published by Im. Tafel, Tübingen, 1845)
DVit = Doctrine of Life for the New Jerusalem （Amsterdam, 1763)
SS = Doctrine of the New Jerusalem concerning the Sacred Scripture （Amsterdam, 1763)
SED = A Brief Exposition of the Doctrine of the New Church （Amsterdam, 1769)
VCR = True Christian Religion（Amsterdam, 1771)
UJ = The Last Judgment and Babylon Destroyed （London, 1758)
Schmidt = according to Biblia Sacra （The Holy Bible) translated into Latin by Sebatsian Schmidt, Strasburg, 1696.
Rose = unpublished notes to Vera Christiana Religio, first edition, by Jonathan S. Rose, Bryn Athyn, PA.
Worcester = Vera Christiana Religio, Continens Universam Theologiam Novae Ecclesiae, edited by Samuel H. Worcester, Bridgewater, MA, 1889.
INDEX GENERALIS CONTENTORUM
FIDES NOVI COELI ET NOVAE ECCLESIAE IN FORMA UNIVESALI ET SINGULARI, 1-3.
CAPUT Imum DE DEO CREATORE.
DE UNITATE DEI.
1. Quod tota Scriptura sacra, et inde omnes Doctrinae Ecclesiarum in Christiano Orbe doceant, quod Deus sit, et quod Unus sit, 5-7.
2. Quod universalis Influxus a Deo in animas hominum sit, quod Deus sit, et quod Unus, 8.
3. Inde est, quod in universo Mundo non detur Gens, cui Religio et sana Ratio est, quae non agnoscit Deum, et Deum unum esse, 9-10.
4. Quod qualis Ille Deus unus est, Gentes et Populi abiverint et abeant in diversum, ex pluribus causis, 11.
5. Quod Ratio humana ex multis in Mundo percipere ac concludere possit, si vult, quod Deus sit, et quod unus sit, 12-13.
6. Quod nisi Unus Deus foret, non potuisset Universum creari et conservari, 13.
7. Quod homo, qui non agnoscit Deum, ab Ecclesia sit excommunicatus, et damnatus, 14.
8. Quod apud homines, qui non agnoscunt Unum Deum, sed plures, nihil Ecclesiae cohaereat, 15.
DE DIVINO ESSE, QUOD EST JEHOVAH.
1. Quod Unus ille Deus dicatur Jehovah ex Esse, ita ex eo, quia Solus Est[, Fuit] 1 et Erit, et quia est Primus et Ultimus, Principium et Finis, Alphah et Omegah, 19.
2. Quod Unus ille Deus sit ipsa Substantia et ipsa Forma, et quod Angeli et Homines sint substantiae et formae ex Ipso; et quod quantum hi in Ipso sunt et Ipse in illis, tantum sint Imagines et Similitudines Ipsius, 20.
3. Quod Divinum Esse sit Esse in Se, et simul Existere in Se, 21-22.
4. Quod Divinum Esse et Existere in Se, non possit producere aliud Divinum, quod sit Esse et Existere in Se, consequenter quod Deus alius ejusdem Essentiae non dabilis sit, 23.
5. Quod pluralitas Deorum in Saeculis antiquis, et quoque hodiernis, non aliunde exstiterit, quam ex non intellecto Divino Esse, 24.
DE DEI INFINITATE, SEU IMMENSITATE ET AETERNITATE.
1. Quod Deus, quoniam Est et Existit in Se, et omnia in Universo sunt et existunt ex Ipso, Infinitus sit, 28.
2. Quod Deus, quoniam ante Mundum fuit, ita antequam Tempora et Spatia orta sunt, Infinitus sit, 29.
3. Quod Deus, postquam Mundus factus est, sit in Spatio absque spatio, et in Tempore absque tempore, 30.
4. Quod Infinitas Dei respective ad Spatia, dicatur Immensitas, et respective ad Tempora dicatur Aeternitas, et quod tametsi hi respectus sunt, usque nihil spatii sit in Ipsius Immensitate, et nihil temporis in Ipsius Aeternitate, 31.
5. Quod illustrata Ratio ex permultis in Mundo videre possit Infinitatem Dei, 32.
6. Quod omne Creatum sit Finitum, et quod Infinitum sit in finitis, ut in Receptaculis, et quod in Hominibus ut in sui Imaginibus, 33-34.
DE DEI ESSENTIA QUAE EST DIVINUS AMOR ET DIVINA SAPIENTIA.
1. Quod Deus sit ipse Amor et ipsa Sapientia, et quod illa duo faciant Essentiam Ipsius, 37.
2. Quod Deus sit ipsum Bonum et ipsum Verum, quia Bonum est Amoris, et Verum est Sapientiae, 38.
3. Quod Deus, quia est ipse Amor et ipsa Sapientia, sit ipsa Vita in se, 39-40.
4. Quod Amor et Sapientia in Deo unum faciant, 41-42.
5. Quod Essentia amoris sit amare alios extra se, velle unum cum illis esse, et beatificare illos ex se, 43-45. 2
6. Quod haec Amoris Divini fuerint causa Creationis Universi, et quod sint causa Conservationis ejus, 46-47.
DE DEI OMNIPOTENTIA, OMNISCIENTIA ET OMNIPRAESENTIA.
1. Quod Divinae Sapientiae ex Divino Amore sit Omnipotentia, Omniscientia et Omnipraesentia, 50-51.
2. Quod Dei Omnipotentia, Omniscientia et Omnipraesentia, non possint cognosci, nisi sciatur quid Ordo, et nisi sciantur haec, quod Deus sit Ordo, et quod una cum Creatione introduxerit Ordinem, tam in Universum, quam in omnia et singula ejus, 52-55.
3. Quod Dei Omnipotentia tam in Universo quam in omnibus et singulis ejus, secundum Leges sui ordinis procedat et operetur, 56-58.
4. Quod Deus Omniscius sit, hoc est, percipiat, videat, et sciat omnia et singula usque ad minutissima, quae fiunt secundum Ordinem; et ex illis etiam quae fiunt contra Ordinem, 59-62.
5. Quod Deus Omnipraesens sit a Primis ad Ultima sui Ordinis, 63-64.
6. Quod Homo creatus sit forma Divini Ordinis, 65-67.
7. Quod Homo tantum in potentia contra malum et falsum ex Divina Omnipotentia sit, quodque tantum in sapientia de Bono et Vero ex Divina Omniscientia sit, et quod tantum in Deo ex Divina Omnipraesentia sit, quantum secundum Divinum Ordinem vivit, 68-70.
DE CREATIONE UNIVERSI.
[1.] Quod nemo possit aliquam justam ideam de Creatione Universi sibi comparare, nisi aliquae universales cognitiones praemissae Intellectum in statum perceptionis immittant, de quibus, 75.
[2.] Describitur Creatio Universi per quinque MEMORABILIA, 76-80.
CAPUT IIdum, DE DOMINO REDEMPTORE.
1. Quod Jehovah Deus descenderit et assumserit Humanum, ut redimeret et salvaret homines, 82-84.
2. Quod Jehovah Deus descenderit ut Divinum Verum, quod est Verbum, et tamen quod non separaverit Divinum Bonum, 85-88.
3. Quod Deus assumserit Humanum secundum Divinum suum Ordinem, 89-91.
4. Quod Humanum, per quod Deus se misit in Mundum, sit Filius Dei, 92-94.
5. Quod Dominus per actus Redemptionis se Justitiam fecerit, 95-96.
6. Quod Dominus per eosdem actus Se univerit Patri et Pater se Ipsi, 97-100.
7. Quod sic Deus factus sit Homo, et Homo Deus in una Persona, 101-103.
8. Quod progressio ad unionem fuerit status Exinanitionis Ipsius, et quod ipsa Unio sit status Glorificationis Ipsius, 104-106.
9. Quod posthac nullus ex Christianis in Coelum veniat, nisi qui in Dominum Deum Salvatorem credit, 107-108.
10. Corollarium, de Statu Ecclesiae ante Adventum Domini, et de Statu ejus post illum, 109.
DE REDEMPTIONE.
1. Quod ipsa Redemptio fuerit subjugatio Infernorum, et ordinatio Coelorum, et per illa praeparatio ad Novam Ecclesiam spiritualem, 115-117.
2. Quod absque illa Redemptione nullus homo salvari potuerit, nec Angeli in statu integritatis subsistere, 118-120.
3. Quod Dominus sic non modo homines, sed etiam Angelos redemerit, 121-122.
4. Quod Redemptio fuerit Opus pure Divinum, 123.
5. Quod ipsa haec Redemptio non fieri potuerit, quam per Deum incarnatum, 124-125.
6. Quod Passio crucis fuerit ultima Tentatio, quam Dominus ut Maximus Propheta sustinuit, et quod fuerit medium Glorificationis Humani Ipsius, et non Redemptio, 126-131.
7. Quod Passio crucis credatur fuisse ipsa Redemptio, sit fundamentalis error Ecclesiae; et quod ille error una cum errore de tribus Personis Divinis ab aeterno, perverterit totam Ecclesiam, adeo ut non aliquid residuum spirituale in illa supersit, 132-133.
CAPUT IIItium, DE SPIRITU SANCTO, ET DE DIVINA OPERATIONE.
1. Quod Spiritus sanctus sit Divina Veritas, et quoque Divina Virtus et Operatio procedens a Deo Uno, in quo est Divina Trinitas, ita a Domino Deo Salvatore, 139-141.
2. Quod Divina Virtus et Operatio, quae intelligitur per Spiritum sanctum, sint in genere Reformatio et Regeneratio, et secundum has Innovatio, Vivificatio, Sanctificatio, et Justificatio, et secundum has Purifactio a malis, et Remissio peccatorum, et tandem Salvatio, 142-145.
3. Quod Divina illa Virtus et Operatio, quae intelligitur per missionem Spiritus sancti, apud Clericos in specie sit Illustratio et Instructio, 146-148.
4. Quod Dominus operetur illas Virtutes in illis, qui credunt in Ipsum, 149-151.
5. Quod Dominus operetur ex Se a Patre, et non vicissim, 153-155.
6. Quod spiritus hominis sit ejus Mens, et quicquid ex illo procedit, 156-157.
[7.] Corollarium, quod nullibi in Veteri Testamento dicatur, quod Prophetae loquuti sint ex Spiritu sancto, sed ex Jehovah Deo; aliter vero in Novo, 158.
DE DIVINA TRINITATE.
1. Quod Divina Trinitas sit, quae est Pater, Filius, et Spiritus sanctus, 164-165.
2. Quod Tres illi, Pater, Filius, et Spiritus sanctus, sint tria Essentialia unius Dei, quae faciunt unum, sicut Anima, Corpus, et Operatio apud hominem, 166-169.
3. Quod ante Mundum creatum non fuerit haec Trinitas, sed quod post Mundum creatum, quando Deus incarnatus est, provisa et facta sit, et tunc in Domino Deo Redemptore et Salvatore Jesu Christo, 170-171.
4. Quod Trinitas Divinarum Personarum ab aeterno, sic ante Mundum creatum, sit in ideis cogitationis Trinitas Deorum, et quod haec non possit aboleri per Confessionem oralem unius Dei, 172-173.
5. Quod Trinitas Personarum ignota fuerit in Ecclesia Apostolica, sed quod exorta sit a Concilio Nicaeno, et inde introducta in Ecclesiam Romano-Catholicam, et ab hac in Ecclesias separatas ab illa, 174-176.
6. Quod ex Trinitate Nicaena et simul Athanasiana exorta sit Fides in tres Deos, quae totam Ecclesiam Christianam perverterat, 177-178.
7. Quod inde sit illa Abominaio desolationis, et Afflictio qualis non [fuit nec] 3 futura est, quas Dominus apud Danielem et Evangelistas, et in Apocalypsi, praedixerat, 179-181.
8. Tum hoc, quod nisi Novum Coelum et Nova Ecclesia a Domino conduntur, non conservaertur ulla caro, 182.
9. Quod ex Trinitate Personarum, quarum unaquaevis singulatim est Deus, secundum symbolum Athanasianum, plures absonae et heterogeneae ideae de Deo exstiterint, quae sunt phantasiae et abortus, 183-184.
CAPUT IVtum, DE SCRIPTURA SACRA, SEU VERBO DOMINI.
1. Quod Scriptura sacra seu Verbum sit ipsum Divinum Verum, 189-192.
2. Quod in Verbo Sensus spiritualis sit, hactenus ignotus, 193. 4 Quid Sensus spiritualis, 194.
* Quod Sensus spiritualis in omnibus et singulis Verbi sit, ostensum, 196-198.
* Quod Dominus cum in Mundo fuit, loquutus sit per Correspondentias, ita spiritualiter cum naturaliter, 199.
* Quod ex Sensu spirituali sit, quod Verbum Divinitus inspiratum sit, et in omni voce sanctum, 200
* Quod Sensus spiritualis hactenus ignotus fuerit; fed apud Antiquos notus, et de Correspondentiis apud hos, 201-207.
* Quod Sensus spiritualis Verbi, non alicui posthac detur, nisi qui in genuinis Veris a Domina est, 208.
* Mirabilia de Verbo ex Sensu spirituali ejus, 209.
3. Quod Sensus literae Verbi sit Basis, Continens, et Firmamentum Sensus Spiritualis et Coelestis ejus, 210-213.
4. Quod Divinum Verum in Sensu literae Verbi, sit in suo Pleno, in suo Sancto, et in sua Potentia, 214-216.
* Quod Vera Sensus literae Verbi intelligantur per Lapides pretiosos, ex quibus constabant fundamenta Novae Hierosolymae de qua in Apocalypsi, 5 et hoc ex Correspondentia, 217.
* Quod Bona et Vera Sensus literae Verbi correspondeant Urim et Thumim in Ephodo Aharonis, 218.
* Quod Vera et Bona in ultimis, qualia sunt in Sensu literae Verbi, significentur per Lapides pretiosos in Horto Edenis, in quo Rex Tyri dicitur fuisse, apud Ezechielem, 219.
* Quod eadem repraesentata sint per Aulaea, Vela et Columnas Tabernaculi, 220.
* Quod pariter per Externa Templi Hierosolymitani, 221.
* Quod Verbum in sua Gloria repraesentatum sit in Domino cum transformatus, 222.
* Quod potentia Verbi in ultimis repraesentat sit per Naziraeos, 223.
* De ineffabili Potentia Verbi, 224.
5. Quod Doctrina Ecclesiae ex Sensu literae Verbi haurienda sit, et per illum confirmanda, 225, 229, 230.
* Quod Verbum absque Doctrina non intelligatur, 226-228.
* [Quod Doctrina ex Sensu literae Verbi haurienda sit, et per illum confirmanda, 229-230] 6
* Quod genuinum Verum, quod Doctrinae erit, in Sensu literae Verbi, non appareat aliis, quam qui in illustratione sunt a Domino, 231-233.
6. Quod per Sensum literae Verbi sit conjunctio cum Domino, et consociatio cum Angelis, 234-239.
7. Quod Verbum in omnibus Coelis sit, et quod inde Sapientia Angelica, 240-242.
8. Quod Ecclesia sit ex Verbo, et quod talis sit apud hominem, qualis ei est intellectus Verbi, 243-247.
9. Quod in singulis Verbi sit conjugium Domini et Ecclesiae, et inde conjugium Boni et Veri, 248-253.
10. Quod Haereses ex Sensu literae Verbi captari possint, sed quod confirmare illas damnosum sit, 254-260.
* Quod plura in Verbo sint apparentiae veri, in quibus vera genuina latent, 257.
* Quod per confirmare apparentias veri, existant fallaciae, 258.
* Quod Sensus literae Verbi sit Custodia pro genuinis veris, quae intus latent, 260.
* Quod Sensus literae Verbi per Cherubos repraesentatus sit, et in Verbo significetur, 260.
11. Quod Dominus in Mundo impleverit omnia Verbi, et per id factus sit Verbum, hoc est, Divinum Verum, etiam in ultimis, 261-263.
136. Quod ante hoc Verbum, quod hodie est in Mundo, fuerit Verbum quod deperditum est, 264-266.
14. Quod per Verbum etiam sit Lux illis, qui extra Ecclesiam sunt, et non habent Verbum, 267-272.
15. Quod nisi Verbum foret, nemo sciret Deum, Coelum et Infernum, et Vitam post mortem, et minus Dominum, 273-276.
CAPUT Vtum, CATHECHISMUS SEU DECALOGUS, QUOAD SENSUM EJUS EXTERNUM ET INTERNUM EXPLICATUS.
1. Quod Decalogus fuerit ipsa Sanctitas in Ecclesia Israelitica; ibi de sanctitate Arcae in qua Lex, 283-286.
2. Quod Decalogus in Sensu literae contineat communia praecepta fidei et vitae, in Sensu autem spirituali et coelesti universaliter omnia, 287-290.
3. PRIMUM PRAECEPTUM: Non erit Deus alius coram faciebus meis, 291-296.
4. SECUNDUM PRAECEPTUM: Non sumes Nomen Dei tui in vanum, quia non insontem habebit Jehovah, qui sumserit Nomen Ipsius in vanum, 297-300.
5. TERTIUM PRAECEPTUM: Memento diei Sabbathi ut sanctifices eum: sex dies laborabis et facies omne opus tuum, at Dies septimus Sabbathum Jehovae Deo tuo, 301-304.
6. QUARTUM PRAECEPTUM: Honora Paterm tuum et Matrem tuam, ut prolongentur dies tui, et ut bene tibi sit super terra, 305-308.
7. QUINTUM PRAECEPTUM: Non Occides, 309-312.
8. SEXTUM PRAECEPTUM: Non Moechaberis, 313-316.
9. SEPTIMUM PRAECEPTUM: Non Furaberis, 317-320.
10. OCTAVUM PRAECEPTUM: Non respondebis contra proximum tuum falsus testis, 321-324.
11. NONUM ET DECIMUM PRAECEPTUM: Non concupisces Domum proximi tui, non concupisces Uxorem proximi tui, non Servum ejus et Ancillam ejus, et Bovem ejus et Asinum ejus, et omne quod Proximo tuo, 325-328.
12. Quod Decem Praecepta Decalogi contineant omnia quae amoris in Deum, et omnia quae amoris erga proximum sunt, 329-331.
CAPUT VItum, DE FIDE.
PRAEFATIO; Quod Fides sit primum tempore, at quod Charitas sit primum fine, 336.
1. Quod Fides salvifica sit in Dominum Deum Salvatorem Jesum Christum: 337-339.
* Quoniam est Deus visiblis, in quo invisibilis, 339.
2. Quod Fides in summa sit, quod qui bene vivit et rite credit, a Domino salvetur, 340-342.
* Quod Primum fidei in Ipsum, sit Agnitio quod FILIUS DEI sit, 342.
3. Quod homo fidem accipiat, per quod adeat Dominum, Veritates ex Verbo discat, et secundum illas vivat, 343-348.
* De Fidei Esse; de Fidei Essentia, de Fidei Statu, et de Fidei Forma, 344, seq.
* De Fide mere naturali, quod sit persuasio mentiens fidem, 345-348.
4. Quod Copia Veritatum sicut in fasce cohaerentium exaltet et perficiat fidem, 349-354.
* Quod Veritates fidei sint multiplicabiles in infinitum, 350.
* Quod dispositio Veritatum fidei sit in series, ita sicut in fasciculos, 7 351.
* Quod secundum copiam et cohaerentiam Veritatum perficiatur fides, 352-353.
* Quod Veritates fidei, utcunque numerosae sunt, et diversae apparent, a Domino unum faciant, 353.
* Quod Dominus sit Verbum, sit Deus Coeli et Terrae, Deus omnis carnis, Deus Vineae seu Ecclesiae, Deus fidei, et ipsa Lux, Veritas, et Vita aeterna, ostensum ex Verbo, 354.
5. Quod Fides absque Charitate non sit fides, et quod Charitas absque Fide non sit charitas, et quod utraque nisi a Domino non vivat, 355-361.
* Quod homo sibi possit comparare fidem, 356.
* Quod homo sibi possit comparare Charitatem, 357.
* Quod etiam homo sibi comparare possit vitam fidei et Charitatis, 358.
* Quod tamen usque nihil fidei, et nihil charitatis, et nihil vitae utriusque, sit ab homine, sed a solo Domino, 359.
* Discrimen inter Fidem naturalem, et Fidem spiritualem, et quod haec sit intus in illa a Domino, 360-361.
6. Quod Dominus, Charitas, et Fides, unum faciant, sicut Vita, Voluntas et Intellectus in homine; et quod si dividuntur, unumquodvis pereat, sicut unio dilapsa in pollinem, 362-367.
* Quod Dominus cum omni Divino suo Amore, cum omni sua Divina Sapientia, ita cum omni sua Divina Vita, influat apud omnem hominem, 364.
* Proinde quod Dominus cum omni essentia Fidei et Charitatis apud omnem hominem influat, 365.
* Quod illa quae influunt a Domino, recipiantur ab homine secundum ejus statum et formam, 366.
* Quod autem homo, qui dividit 8 Dominum, Charitatem et Fidem, non sit Forma recipiens, sed forma destruens, 367.
7. Quod Dominus sit Charitas et Fides in homine, et quod homo sit Charitas et fides in Domino, 368-372.
* Quod conjunctio cum Deo sit, per quam homini salus 9 et vita aeterna, 369.
* Quod non dabilis sit conjunctio cum Deo Patre, sed cum Domino, et per Ipsum cum Deo Patre, 370.
* Quod conjunctio cum Domino sit reciproca, quae est quod homo sit in Domino et Dominus in homine, 371.
* Quod haec reciproca conjunctio Domini et hominis fiat per Charitatem et Fidem, 372.
8. Quod Charitas et Fides simul sint in bonis Operibus, 373-377.
* Quod Charitas sit bene velle, et quod bona Opera sint bene facere ex 10 bene velle, 374.
* Quod Charitas et Fides sint modo mentales, et caducae, nisi, dum fieri potest, determinentur in actus, et in illis coexistant, 375-376.
* Quod sola Charitas non producat bona Opera, minus adhuc sola Fides, sed quod Charitas et Fides simul, 377.
9. Quod sit Fides vera, Fides spuria, et Fides hypocritica, 378-381.
* Quod Ecclesia Christiana ab incunabulis suis inceperit a Schismatibus et Haeresibus infestari et descindi, de quibus, 378.
* Quod Fides vera sit unica, et quod sit in Dominum Deum Salvatorem Jesum Christum, et quod sit apud illos, qui credunt Ipsum esse Filium Dei, Deum Coeli et Terrae, ac Unum cum Patre, 379.
* Quod Fides spuria sit omnis Fides, quae recedit a vera, quae est unica, et quod sit apud illos qui aliunde ascendunt, et Dominum non ut Deum, sed solummodo ut Hominem spectant, 380.
* Quod Fides hypocritica sit nulla fides, 381.
10. Quod nulla Fides sit apud malos, 382-384.
* Quod malis nulla fides sit, quia malum est Inferni, et Fides est Coeli, 383.
* Quod omnibus illis in Christianismo nulla fides sit, qui reprobant Dominum et Verbum, tametsi moraliter vivunt, ac rationaliter, etiam de fide, loquuntur, docent, et scribunt, 384.
CAPUT VIImum: DE CHARITATE, SEU AMORE ERGA PROXIMUM: ET DE BONIS OPERIBUS.
1. Quod tres Amores universales sint, Amor Coeli, Amor Mundi, et Amor sui, 394-396.
* De Voluntate et Intellectu, 397.
* De Bono et Vero, 398.
* De Amore in genere, 399.
* De Amore sui, et de Amore 11 Mundi in specie; 400.
* De Externo et Interno homine, 401.
* De mere Naturali et Sensuali homine, 402.
2. Quod tres illi Amores, dum rite subordinati sunt, perficiant hominem; at dum non rite subordinati sunt, pervertant et invertant illum, 403-405.
3. Quod omnis homo in singulari sit Proximus, qui amandus est, sed secundum quale boni ejus; 406-411.
4. Quod Homo in plurali, qui est Societas minor et major, et quod Homo in composito ex illis, qui est Patria, sit Proximus qui amandus est, 412-414.
5. Quod Ecclesia sit Proximus, qui in superiori gradu amandus; et quod Regnum Domini in supremo, 415-416.
6. Quod amare Proximum in se spectatum, non sit amare Personam, sed Bonum quod in Persona est, 417-419.
7. Quod Charitas et bona Opera sint duo distincta, sicut bene velle et bene facere, 420-421.
8. Quod ipsa Charitas sit, juste et fideliter agere in Officio, Negotio, et Opere, in quo quisque est, et cum quibus in aliquo commercio est, 422-424.
9. Quod BENEFICIA Charitatis sint, dare pauperibus, et opitulari indigentibus, sed cum prudentia, 425-428.
10. Quod DEBITA charitatis, quaedam Domestica, et quaedam Privata, 429-432.
11. Quod DIVERSORIA charitatis, sint Prandia, Coenae et Consortia, 433-434.
12. Quod Primum Charitatis sit amovere mala, et Secundum ejus sit facere bona, quae usui proximo sunt, 435-438.
13. Quod homo in Excercitiis Charitatis non ponat meritum in Operibus, dum credit quod omne bonum sit a Domino, 439-442.
14. Quod Vita moralis, dum simul est spiritualis, sit Charitas, 443-445.
15. Quod Amicitia amoris ligata cum homine, qualiscunque est quoad spiritum, post mortem detrimentosa sit, 446-449.
16. Quod detur Charitas spuria, Charitas hypocritica, et Charitas mortua, 450-453.
17. Quod Amicitia amoris inter Malos, sit intestinum Odium inter illos, 454-455.
18. De conjunctione amoris in Deum, et amoris erga Proximum, 456-458.
CAPUT VIIIvum, DE LIBERO ARBITRIO.
1. Hodiernae Ecclesiae Praecepta et Dogmata de Libero Arbitrio, 463-465.
2. Quod in Horto Edenis positae sint duae Arbores, una Vitae et altera Scientiae boni et mali, significet quod homini Liberum Arbitrium in spiritualibus datum sit, 466-469.
3. Quod homo non sit Vita, sed Receptaculum vitae a Deo, 470-474.
4. Quod homo, quamdiu vivit in Mundo, teneatur in medio inter Coelum et Infernum, et ibi in Aequilibrio spirituali, quod est Liberum Arbitrium, 475-478.
5. Quod ex Permissione mali, in qua cujusvis Internus homo est, evidenter pateat, quod homini Liberum arbitrium in spiritualibus sit, 479-482. 12
6. Quod absque Libero Arbitrio in spiritualibus, Verbum non foret alicujus usus, consequenter Ecclesia non aliquid, 483-485.
7. Quod absque Libero Arbitrio in spiritualibus, non foret aliquid hominis, per quod se vicissim conjungat Domino, et inde non Imputatio, sed mera Praedestinatio, quae detestabilis, 485.
* Detestabilia de Praedestinatione evulgantur, 486-488.
8. Quod absque Libero Arbitrio in spiritualibus, Deus foret in causa mali, et sic nulla Imputatio charitatis et fidei, 489-492.
9. Quod omne spirituale Ecclesiae, quod in Libero intrat, et quod ex Libero recipitur, maneat; non autem quod vicissim, 493-496.
10. Quod Voluntas et Intellectus hominis in hoc Libero Arbitrio sint; sed quod facere malum, in utroque Mundo, Spirituali et Naturali, per leges coercitum sit, quoniam alioquin Societas utrinque periret, 497-499.
11. Quod si hominibus non foret Liberum Arbitrium in spiritualibus, potuissent omnes in universo terrarum Orbe intra unum diem adduci ad credendum in Dominum; sed quod hoc non fieri possit, est causa, quia id, quod non ex Libero arbitrio recipitur, non maneat, 500-502.
* Quod Miracula hodie non fiant, quia auferunt Liberum Arbitrium in spiritualibus, et cogunt, 501.
CAPUT IXnum. DE POENITENTIA.
1. Quod Poenitentia sit primum Ecclesiae apud hominem, 510-511.
2. Quod Contritio, de qua hodie dicitur, quod praecedat Fidem, et quam sequitur consolatio Evangelii, non sit Poenitentia, 512-515.
3. Quod sola Confessio oralis, quod Peccator sit, non sit Poenitentia, 516-519.
4. Quod homo nascatur ad omnis generis mala, et quod nisi removeat illa quoad partem per Poenitentiam, maneat in illis, et qui manet in illis, non potest salvari, 520-524.
* Quid impletio Legis, 523-524.
5. Quod cognitio peccati, et exploratio alicujus apud se, poenitentiam inchoet, 525-527.
6. Quod actualis Poenitentia sit explorare se, cognoscere et agnoscere sua peccata, supplicare ad Dominum, et Novam vitam inchoare, 528-531.
7. Quod vera Poenitentia sit non modo explorare Acta[Acta Apostolorum] vitae suae, sed etiam intentiones voluntatis suae, 532-534.
8. Quod etiam Poenitentiam agant illi, qui non explorant se, sed usque a malis, quia peccata sunt, desistunt: et quod haec Poenitentia fiat ab illis, qui Charitatis Opera ex religione faciunt, 535-537.
9. Quod Confessio coram Domino Deo Salvatore oporteat fieri, et tunc supplicatio de ope et potentia resistendi malis, 13 538-539, 560.
10. Quod actualis Poenitentia facilis sit apud illos, qui aliquoties illam egerunt, sed refractaria illis, qui non egerunt, 561-563.
11. Quod qui Poenitentiam nunquam egit, aut se introspexit et scrutatus est, tandem non sciat quid malum damnabile et quid bonum salutare, 564-566.
CAPUT Xmum. DE REFORMATIONE ET REGENERATIONE.
1. Quod homo nisi denuo regeneratur, et sicut e novo creatur, non possit ingredi Regnum Dei, 572-575.
2. Quod Nova Generatio seu Creatio fiat a solo Domino per Charitatem et Fidem, ut duo Media, cooperante homine, 576-578.
3. Quod omnes, quia omnes redempti sunt, regenerari possint, quisque secundum suum statum, 579-582.
4. Quod Regeneratio 14 fiat ad instar sicut homo concipitur, gestatur in utero, nascitur, et educatur, 583-586.
5. Quod Primus actus novae generationis dicatur Reformatio, qui est Intellectus, et quod Secundus actus dicatur Regeneratio, qui est Voluntatis et inde Intellectus, 587-590. 15
6. Quod Internus homo primum reformandus sit, et per hunc Externus, et quod homo sic regeneretur, 591-595.
7. Quod dum hoc sit, pugna inter Internum et Externum hominem oriatur, et tunc qui vincit, dominatur super alterum, 596-600.
8. Quod Homini regenerato sit nova Voluntas et novus Intellectus, 601-606.
9. Quod Homo regeneratus sit in communione cum Angelis Coeli, et non regeneratus in communione cum spiritubus Inferni, 607-610.
10. Quod quantum homo regeneratur, tantum removeantur peccata, et quod remotio illa sit Remissio peccatorum, 611-614.
11. Quod Regeneratio non dabilis sit absque Libero Arbitrio in Spiritualibus, 615-617.
12. Quod Regeneratio non dabilis sit absque Veris, per quae formatur Fides, et cum quibus se conjungit Charitas, 618-620.
* Aliqua de Sexu masculino et foeminino in Regno vegetabili, 585.
CAPUT XImum. DE IMPUTATIONE.
1. Quod Fides hodiernae Ecclesiae, quae perhibetur sola justificare, et Imputatio, unum faciant, 626-627.
2. Quod Imputatio, quae est hodiernae Fidei, sit duplex, una Meriti Christi, et altera Salutis inde, 628-631.
3. Quod Fides, quae est imputativa meriti et justitiae Christi Redemptoris, primum exorta sit a Decretis Synodi Nicenae de tribus Personis Divinis ab aeterno, quae Fides tempore illo ad praesens a toto Christiano Orbe recepta est, 632-635.
4. Quod Fides imputativa meriti Christi non fuerit nota in Ecclesia Apostolica, quae praecessit; et nullibi intellecta in Verbo, 636-639.
5. Quod Imputatio meriti et justitiae Christi sit impossibilis, 640-641, 641.
6. Quod sit Imputatio, sed boni et mali, 643-646.
7. Quod Fides et Imputatio Novae Ecclesiae nequaquam possint una esse cum Fide et Imputatione prioris Ecclesiae; et quod si una sunt, fiat collisio et conflictio talis, ut pereat omne Ecclesiae apud hominem, 647-649.
8. Quod Dominus omni homini imputet bonum, et quod Infernum omni homini imputet malum, 650-653.
9. Quod Fides, cum quo se conjungit, faciat sententiam, si Fides vera se conjungit cum bono, fit sententia pro Vita aeterna, at si Fides se conjungit cum malo, fit sententia pro Morte aeterna, 654-657.
10. Quod nulli imputetur Cogitatio, sed Voluntas, 658-660.
CAPUT XIImum. DE BAPTISMO.
1. Quod absque cognitione de Sensu spirituali Verbi, nemo possit scire, quid Duo Sacramenta, Baptismus et Sancta Coena, involvunt et efficiunt, 667-669.
2. Quod per Lavationem, quae vocatur Baptismus, intelligatur Lavatio spiritualis, quae est Purificatio a malis, et sic Regeneratio, 670-673.
3. Quod loco Circumcisionis institutus sit Baptismus, quia per Circumcisionem praeputii repraesentata est circumcisio cordis, propter finem, ut Ecclesia Interna succederet Ecclesiae Externae, quae in omnibus et singulis figurabat Ecclesiam Internam, 674-676.
4. Quod Primus usus Baptismi sit Introductio in Ecclesiam Christianam; et simul tunc Insertio inter Christianos in Mundo spirituali, 677-680.
5. Quod Secundus usus sit, ut Christianus cognoscat et agnoscat Dominum Jesum Christum Redemptorem et Salvatorem, et sequatur Ipsum, 681-683.
6. Quod Tertius usus Baptismi, qui est finalis, sit, ut homo regeneretur, 684-687.
7. Quod per Baptisma Johannis praeparata sit via, ut Jehovah Deus in Mundum posset descendere, et Redemptionem peragere, 688 [ad 691].
CAPUT XIIItium. DE SANCTA COENA.
1. Quod absque notitia de Correspondentiis naturalium cum spiritualibus, nemo scire possit Usus fructus Sanctae Coenae, 698-701.
2. Quod ex notis Correspondentiis sciatur, quid per Carnem et Sanguinem Domini intelligitur, et quod simile per Panem et Vinum; videlicet, quod per Carnem Domini et per Panem intelligatur Divinum Bonum Amoris Ipsius, et quoque omne bonum Charitatis ; et quod per Sanguinem Domini et per Vinum, intelligatur Divinum Verum Sapientiae Ipsius, et quoque omne verum Fidei; et per Manducationem appropriatio, 702-710.
* Ostensum ex Verbo, quid intelligitur per Carnem, 704-705.
* quid per Sanguinem, 706.
* quid per Panem, 707.
* quid per Vinum, 708.
3. Quod ex his intellectis comprehendi possit, quod Sancta Coena universaliter et singulariter contineat omnia Ecclesiae et omnia Coeli, 711-715.
4. Quod in Sancta Coena sit totus Dominus, et tota Ipsius Redemptio, 716-718.
5. Quod Dominus praesens sit, et aperiat Coelum illis, qui ad Sanctam Coenam digne accedunt; et quod etiam praesens sit apud illos qui indigne, sed quod his no aperiat Coelum: consequenter quod sicut Baptismus est Introductio in Ecclesiam, ita Sancta Coena sit Introductio in Coelum, 719-721.
6. Quod illi ad Sanctam Coenam digne accedant, qui in Fide in Dominum et in Charitate erga proximum sunt, ita qui Regenerati sunt, 722-724.
7. Quod illi, qui ad Sanctam Coenam digne accedunt, sint in Domino et Dominus in illis; proinde quod per Sanctam Coenam fiat conjunctio cum Domino, 725-727.
8. Quod Sancta Coena sit illis, qui digne accedunt, sicut obsignatio et sigillum, quod filii Dei sint, 728-730.
CAPUT XIVtum. DE CONSUMMATIONE SAECULI. DE ADVENTU DOMINI. ET 16 DE NOVA ECCLESIA.
1. Quod Consummatio Saeculi, sit Ultimum tempus seu finis Ecclesiae, 753-756.
2. Quod hodie sit Ultimum tempus Ecclesiae, quod a Domino apud Evangelistas, et in Apocalypsi, praedictum et descriptum est, 757-759.
3. Quod ultimum hoc tempus Ecclesiae Christianae, sit ipsa Nox, in quam desierunt Ecclesiae priores, 760-763.
4. Quod post hanc Noctem sequatur Mane; et quod Adventus Domini sit illud; 764-767.
5. Quod Adventus Domini, non sit Adventus Ipsius ad delendum Coelum aspectabile et Terram habitabilem, et ad creandum novum Coelum et novam Terram, sicut hactenus multi ex non intellecto Sensu spirituali Verbi opinati sunt, 768-771.
6. Quod hic Adventus Domini, qui est Secundus, existat propter causam, ut separentur mali a bonis, ac ut salventur illi, qui crediderunt et credunt in Ipsum, ac ut ab his formetur Novum Coelum Angelicum et Nova Ecclesia in Terris: et quod absque eo non posset ulla caro conservari, Matthaeus 24:22772-775.
7. Quod Secundus hic Adventus Domini non sit in Persona, sed quod sit in Verbo, quod est ab Ipso et sic Ipse, 776-778.
8. Quod Secundus hic Adventus Domini fiat per hominem, coram quo Dominus in Persona Se manifestavit, et quem implevit suo spiritu ad docendum Novae Ecclesiae Doctrinas per Verbum ab Ipso, 779-780.
9. Quod hoc per Novum Coelum et Novam Hierosolymam in Apocalypsi 21, intelligatur, 781-785.
10. Quod Nova haec Ecclesia sit Corona omnium Ecclesiarum, quae huc usque in Terrarum Orbe fuerunt, 786-791.
ADDITAMENTUM.
1. De MUNDO SPIRITUALI, qualis ille, 792-795.
2. De LUTHERO in Mundo spirituali, 796.
3. De MELANCTONE in Mundo spirituali, 797.
4. De CALVINO in Mundo spirituali, 798-799.
5. De HOLLANDIS in Mundo spirituali, 800-805.
6. De ANGLIS in Mundo spirituali, 806-812.
7. De GERMANIS in Mundo spirituali, 813-816.
8. De PONTIFICIIS in Mundo spirituali, 817-821.
9. De SANCTIS PONTIFICIORUM in Mundo spirituali, 822-827.
10. De MAHUMEDANIS in Mundo spirituali, 828-834.
11. De AFRICANIS in Mundo spirituali: et quoque aliquid de GENTIBUS, 835-840.
12. De JUDAEIS in Mundo spirituali, 841-845.
Footnotes:
2. Prima editio: 43, 44, 46.
3. Sic 179.
4. Quod a Domino procedat Divinum Coeleste, Divinum Spirituale et Divinum Naturale, 195.
5. Prima editio: Apocalysi.
6. Sic 229.
7. Prima editio: sasciculos.
8. Prima editio: devidit.
9. Prima editio: saius.
10. Facere ex ubi in prima editione facere.
11. Prima editio: Amorc.
12. Prima editio: 478-482.
13. Prima editio: malis.
14. Prima editio: Regeratio.
15. Prima editio: 590 （absque interpuntione).
16. Prima editio: FT.