1. THE FAITH OF THE NEW HEAVEN AND THE NEW CHURCH

A statement of faith, set out in both universal and particular terms, is placed at the beginning to serve as a preface to the book which follows, to be like a doorway leading into a church, and a summary presenting in a short compass what follows at more length. It is called the faith of the new heaven and the new church, because heaven, where the angels are, and the church among men form a single unit, just as the internal and external sides of the personality make up a single individual. This is why a member of the church who possesses the good of love which arises from the truths of faith, and possesses the truths of faith which arise from the good of love, is, so far as the interiors of his mind are concerned, an angel of heaven. Therefore too after dying he comes into heaven, and there enjoys happiness depending upon how far the good and truth are linked. It should be known that in the new heaven, which is at the present time being established by the Lord, this statement of faith serves as its preface, doorway and summary.

297. 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.

Taking the name of Jehovah God in vain means in the natural or literal sense the misuse of the name itself in all sorts of conversation, especially false statements or lies, and in swearing without good cause, or in order to avoid being blamed, in evil intentions, which are curses, and in witchcraft and spells. On the other hand, swearing by God and His holiness, the Word and the Gospel, at coronations, ordination into the priesthood, or inauguration into offices of trust, is not taking the name of God in vain, unless the one who takes the oath subsequently rejects his promises as worthless. The name of God, being holiness itself, is to be constantly employed in the sacred business of the church, as in prayers, hymns and all forms of worship, as well as in sermons and writings on religious subjects. This is because God is present in everything to do with religion, and when He is duly invoked, His presence is summoned by His name, and He listens. In these ways the name of God is hallowed.

[2] The sanctity of the name of Jehovah God can be established from the name of Jehovah, which the Jews after their earliest period did not, and still do not, dare to utter; and on their account no more were the Evangelists and Apostles willing to use it. Therefore in place of Jehovah they said 'the Lord'. This is evident from a number of passages of the Old Testament quoted in the New, where 'the Lord' is substituted for Jehovah; e.g, Matthew 22:37; Luke 10:27 compared with Deuteronomy 6:5, and elsewhere. It is well known that the name of Jesus is likewise holy, from the Apostle's saying that at that name every knee does and should bow in the heavens and on earth; and moreover that it cannot be uttered by any devil in hell. There are many names of God which are not to be taken in vain, such as Jehovah, Jehovah God, Jehovah Zebaoth, the Holy One of Israel, Jesus and Christ, and the Holy Spirit.