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.

719. V. The Lord is present and opens heaven to those who worthily approach the Holy Supper. He is also present to 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.

The two following sections deal with the question of who are worthy to approach the Holy Supper, as well as with those who are unworthy. For a single affirmative statement allows the opposite negative to be known. The Lord is present both with the worthy and the unworthy, because He is omnipresent in heaven and in hell, and also in the world, and so with the wicked as well as with the good. But in the case of the good, that is, the regenerate, He is present both at the universal and the particular level, for the Lord is in them and they are in the Lord, and where the Lord is, there is heaven. Heaven also makes up the Lord's body, so being in His body implies being at the same time in heaven.

[2] But in the case of those who approach the Holy Supper unworthily the Lord's presence is universal, but not particular; or to put it another way, His presence is external, but not at the same time internal. His universal or external presence enables a human being to be human, and to be blessed with the capability of knowing, understanding and speaking rationally as the result of understanding. For human beings are destined by birth for heaven, and are therefore spiritual, not, like animals, only natural. They are blessed with the capability of willing and doing what the understanding can know, understand and so talk about rationally. But if the will shies away from the truly rational suggestions of the understanding, which are inwardly spiritual ones, then a person becomes external. In the case of those, therefore, who only understand what is true and good, the Lord's presence is universal or external. But in the case of those who also will and do what is true and good, the Lord's presence is both universal and particular, or both internal and external.

[3] Those who only understand and talk about what is true and good can be compared to the foolish virgins, who had lamps but no oil. Those who not only understand and talk about what is true and good, but also will and do them, are the wise virgins who were invited in to the wedding; but the others are those who stood outside knocking, but were not invited in (Matthew 25:1-12). These statements will establish that the Lord is present and opens heaven to those who worthily approach the Holy Supper, and is also present with those who do so unworthily, but in their case He does not open heaven.