647. 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.
The faith and imputation of the New Church cannot exist together with the faith and imputation of the former or still-existing church because they do not agree in one-third part, not even in one-tenth part; for the faith of the former church teaches that three Divine persons have existed from eternity, each one of whom is singly or by Himself God, also three Creators. But the faith of the New Church is that there has been but one Divine Person, thus one God, from eternity, and that beside Him there is no God. Thus the faith of the former church has taught a Divine Trinity divided into three Persons, while the faith of the New Church teaches a Divine Trinity united in one Person.  The faith of the former church has been a faith in a God invisible, inaccessible, and incapable of conjunction with man; and its idea of God has been like its idea of spirit, which is like that of ether or air. But the faith of the New Church is a faith in a God who is visible, accessible, and capable of conjunction with man, in whom, like the soul in the body, is God invisible, inaccessible, and incapable of conjunction; and its idea of this God is that He is a Man, because the one God who was from eternity became Man in time.  The faith of the former church attributes all power to the invisible God, and takes it from the visible; for it teaches that God the Father imputes faith, and through it bestows eternal life, and that the visible God merely intercedes; while they both give (or according to the Greek church, God the Father gives) to the Holy Spirit, who is by Himself the third God in order, all power to work out the effects of that faith. But the faith of the New Church attributes to the visible God, in whom is the invisible, the omnipotence to impute and also to work out the effects of salvation.  The faith of the former church is primarily a faith in God the Creator, and not at the same time a faith in Him as Redeemer and Savior; while the faith of the New Church is a faith in one God, who is at once Creator, Redeemer and Savior.  The faith of the former church is that repentance, forgiveness of sins, renewal, regeneration, sanctification and salvation follow of themselves faith given and imputed, with nothing pertaining to man mingled or joined with these. But the faith of the New Church teaches that man co-operates in repentance, reformation and regeneration, and thus in the forgiveness of sins.  The faith of the former church teaches the Imputation of Christ's merit, which imputation is embraced in the faith bestowed; while the faith of the New Church teaches the imputation of good and evil, and also of faith, and that this imputation is in accordance with Sacred Scripture, while the other is contrary to it.  The former church teaches that faith, which includes the merit of Christ, is given when man is like a stock or a stone; and it also teaches man's utter impotence in spiritual things; but the New Church teaches a wholly different faith, which is not a faith in the merit of Christ, but in Jesus Christ Himself, God, Redeemer and Savior, and a freedom of choice that both fits man to receive and also to co-operate.  The former church adds charity to its faith as an appendage, but not as anything saving, and thus it constitutes its religion; but the New Church conjoins faith in the Lord and charity toward the neighbor as two inseparable things, and thus constitutes its religion There are also many other differences.