The Swedish scientist, theosophist, and mystic Emanuel Swedenborg, b.瑞典的科学家， theosophist ，和神秘的伊曼纽尔威登柏格，乙 Jan. 29, 1688, d. 1688年1月29日，四 Mar. 29, 1772, pioneered in both scientific and religious thought. 1772年3月29日，率先在这两个科学和宗教思想。 University trained at Uppsala, Swedenborg turned first to a scientific and technical career as a natural scientist and official with the Swedish board of mines (1710 - 45), concentrating on research and theory.大学专科训练的乌普萨拉，威登柏格把第一到一个科学和技术的职业生涯，作为一个自然科学家和官方与瑞典议会的地雷（ 1710 -4 5） ，专注于研究和理论。 His foremost scientific writing is Opera philosophica et mineralia (Philosophical and Mineralogical Works, 3 vols., 1734), which illustrates his unique combination of metaphysics, cosmology, and science.他的首要科学写作是歌剧philosophica等mineralia （哲学与矿物学工程， 3卷， 1734 ） ，这说明他的独特结合形而上学，宇宙和科学。 A first - rate scientific theorist and inventor, Swedenborg, in some of his insights, anticipated scientific progress by more than a century.第一次-率的科学理论家和发明家，威登柏格，在他的一些见解，预计科学的进展，一个多世纪。
His study of mathematics, mechanics, and physics was motivated by an interest in cosmology and finally theology, which led to his second, theosophical career as a "seer of divine wisdom."他的研究数学，力学，物理学是出于兴趣在宇宙学和神学，最后，导致他的第二个， theosophical的职业生涯，作为“预言者神圣的智慧” 。 After 1734, Swedenborg turned to the study of physiology and psychology, in which fields he was also a brilliant pioneer.之后， 1734年，威登柏格转向研究生理和心理健康，在哪些领域，他也是一个辉煌的先驱。 Here again, however, the all - uniting structures that he sought - resting on spirit and deity - eluded him.在这里，不过，所有-团结结构，他要求-上休息的精神和神-得不到他。 Visited by a mystic illumination in 1745, Swedenborg claimed a direct vision of a spiritual world underlying the natural sphere.参观了由一个神秘的照明在1745年，威登柏格要求直接视野的精神世界背后的自然领域。 His voluminous works from this period are presented as divinely revealed biblical interpretations.他浩繁的工程从这一时期是作为神透露，圣经的解释。
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In response to a vision of the "last judgment" and the "return of Christ," Swedenborg proclaimed the advent of the New Church, an idea that found social expression in the Swedenborgian societies and in the Church of the New Jerusalem.在回应的构想， “最后的审判”和“基督的回报， ”威登宣布的来临，新的教会，一个想法，发现社会，体现在swedenborgian社团和在教会内的新耶路撒冷。
James D Nelson詹姆斯尼尔森
Bibliography
参考书目
I Jonsson,
Emanuel Swedenborg (1971); R Larson, ed., Emanuel Swedenborg: A Continuing
Vision (1988); CO Sigstedt, The Swedenborg Epic (1952); JH Spalding,
Introduction to Swedenborg's Religious Thought (1956); S Toksvig, Emanuel
Swedenborg: Scientist and Mystic (1948); G Trobridge, Swedenborg: Life and
Teaching (1968); W Van Dusen, The Presence of Other Worlds: The Findings of
Emanuel Swedenborg (1975); WF Wunch, An Outline of Swedenborg's Teaching
(1975). i jonsson ，伊曼纽尔威登（ 1971年） ; r拉森，教育署，伊曼纽尔威登：一个持续的远见（ 1988年）
;合作sigstedt ，威登柏格史诗（ 1952年） ;家斯伯丁，介绍威登柏格的宗教思想（ 1956年） ; s托克斯维格，伊曼纽尔威登柏格：科学家和神秘（
1948年） ;克trobridge ，威登柏格：生活和教学（ 1968年） ;瓦特车dusen ，在场的其他世界：结果伊曼纽尔威登（ 1975年）
;白表wunch ，一威登柏格大纲的教学（ 1975年） 。
Emanuel Swedenborg was a Swedish scientist and religious teacher.伊曼纽尔威登柏格是一个瑞典的科学家和宗教教师。 Swedenborg was the son of a devout bishop of the Lutheran Church in Sweden.威登是儿子，一个虔诚的主教的路德教会在瑞典。 He studied first at Uppsala and then in England, France, and Holland in pursuit of a scientific career.他首先研究在乌普萨拉，然后在英格兰，法国和荷兰在追求科学的职业生涯。 For much of his adult life he was an assessor of the Royal Board of Mines in his homeland and wrote works on science and philosophy.为他的大部分成年生活，他是一个评估的皇家委员会的地雷在他的家园，并写道工程，科学和哲学。 In his fifties his interest shifted to religion and theology as he claimed to have special communication with angels and spirits.他在五十年代，他的兴趣转移到宗教和神学，因为他声称有特别的沟通与天使和烈酒。 Holding that he had been granted by God a special knowledge in the interpretation of the Bible, he wrote several works unfolding a system of thought which rejects or alters many traditional Christian beliefs.认为他已获得上帝的特殊知识，在解释圣经， 他写道：几个工程，开展系统的思想，拒绝或改变许多传统的基督教信仰。
Swedenborg's theological views include the following:威登的神学思想建设的意见包括下列内容：
(1) Neoplatonic view of the God - world relationship. Creation out of nothing is rejected; God is the one and only true substance, the ultimate love and wisdom from which all things proceed. （ 1 ） neoplatonic鉴于神-世界的关系。创造了从无到有，是拒绝;上帝是一个和唯一真正的实质内容，最终爱心和智慧，从所有的东西进行。 Yet the world is not God (pantheism being disavowed); the world derives its being from God by "contiguity," not continuity.然而，世界是不是上帝（泛神论被否定） ;世界上源于其正从上帝的“连续性” ，而不是连续性。
(2) Theory of correspondence. The physical world images the spiritual world; animals and physical things reflect or correspond to moral and spiritual qualities or ideas. （ 2 ） 理论的书信。物质世界图象的精神世界;动物和物理的东西，反映或对应的道德和精神素质或想法。
(3) Literal and spiritual interpretation of the Bible. Based on the theory of correspondence every Scripture has a literal meaning and a spiritual meaning. （ 3 ） 字面和精神文明的解释圣经。理论的基础上，函授的经文，每有一个字面意义和精神意义。 Swedenborg claimed that his special mission was to reveal the true spiritual meaning of Scripture.威登声称，他的特殊使命，是要揭示的真正精神意义的经文。
(4) Monopersonal Trinity. The Godhead consists, not of three persons, but of three essential principles. （ 4 ） monopersonal三一。神的源头构成，而不是3人，但三个基本原则。 The Father is the inmost principle, the "ineffable Love" of God; the Son is the divine Wisdom; and the Holy Spirit is the divine Power.父亲是inmost原则， “无法形容的爱”上帝的儿子，是神的智慧;圣灵是神圣的权力。 All three principles are the same divine person, Jesus Christ himself.所有这三个原则是相同的神的人，耶稣基督自己。
(5) Example theory of atonement. Christ's saving work is not a sacrifice to make satisfaction for divine justice, but a triumph over temptation and spiritual evil as the example, and reconciling power, of God by which all men can overcome evil. （ 5 ） 为例，理论赎罪。基督的拯救工作，是不是牺牲，作出满意为神的公义，但战胜的诱惑和邪恶的精神作为榜样，调和的权力，上帝的，其中的所有男性可以克服邪恶。
(6) Freedom of the will in spiritual matters. （ 6 ） 的自由意志在精神事宜。
(7) Salvation by faith plus works. Though God is the ultimate source of all merit and good works, man must choose to cooperate with God's power of love and seek self - reformation and spiritual health through a life of doing good. （ 7 ） 拯救信仰，另加工程，虽然上帝是最终的来源，所有的好处和良好的工程，男子必须选择合作与上帝的爱的力量，并寻求自我-改革和精神健康的生活，通过做好。
(8) Choice of all between heaven and hell in the intermediate state （ 8 ） 选择所有之间的天堂与地狱，在中间状态
(9) The continuance of true marital love in heaven. （ 9 ） 继续真正的婚姻爱情的天堂。
(10) The spiritual realization of the Second Advent and Last Judgment in 1757 (from which doctrine the Church of the New Jerusalem was formed). （ 10 ） 的精神，实现第二次的来临，和最后的审判在1757年（从哪个学说教会的新耶路撒冷成立） 。
DW Diehl
DW的diehl
(Elwell
Evangelical Dictionary) （ elwell福音事工促进会，字典）
Bibliography
参考书目
JH Spalding,
Introduction to Swedenborg's Religious Thought; S Toksvig, Emanuel Swedenborg
Scientist and Mystic; G Trobridge, Swedenborg, Life and Teaching; SM Warren,
ed., A Compendium of the Theological Writings of Emanuel
Swedenborg.家斯伯丁，介绍威登柏格的宗教思想; s托克斯维格，伊曼纽尔斯维登堡的科学家和神秘;克trobridge
，威登柏格，生活和教学;钐华伦，教育署，汇编的神学著作伊曼纽尔威登柏格。
The believers in the religious doctrines taught by Emanuel Swedenborg.信徒在宗教教义教由伊曼纽尔威登柏格。 As an organized body they do not call themselves Swedenborgians, which seems to assert the human origin of their religion, but wish to be known as the "Church of the New Jerusalem", or "New Church", claiming for it Divine Authorship and promulgation through human instrumentality.作为一项有组织的机构，他们不把自己称作swedenborgians ，这似乎断言，人类的起源他们的宗教，但希望被称为“教会的新耶路撒冷” ，或“新教会” ，声称它神圣的作者和颁布通过人类的工具。
I. LIFE OF SWEDENBORG一，生活威登柏格
Emanuel Swedenborg was b.伊曼纽尔威登柏格是乙 at Stockholm, 29 Jan., 1688; d.在斯德哥尔摩， 1688年1月29日;四 in London, 29 March, 1772.在伦敦， 1772年3月29日。 His father was Dr. Jesper Swedberg, who later became the Lutheran Bishop of Skara.他的父亲是博士jesper斯威德伯格，谁后来成为路德会的主教内容Skara 。 Swedenborg's life falls into two very distinct periods: the first extends to the year 1745 and reveals him as an adept in the mathematical and physical sciences; in the second he appears as a writer on theological subjects.威登的生命属于两个非常不同的时期：第一次延伸到1745年，揭示了他作为一个善于在数学和物理科学;在第二次他看来，作为一个作家对神学的科目。 Endowed with extraordinary talents, he completed his university course at Upsala in 1710 and travelled for four years in England, Holland, France, and Germany.天赋与平凡的人才，他完成了他的大学课程，在upsala在1710年，前往为四年在英格兰，荷兰，法国和德国。 Shortly after his return to Sweden, he was appointed by King Charles XII to an assessorship on the Board of Mines (1716).后不久，他返回瑞典，他被任命为国王查尔斯十二，以一assessorship对董事会的地雷（ 1716 ） 。 He gave signal proof of his engineering ability during the siege of Frederickshall (1718) by inventing a means to transport boats and galleys overland for a distance of fourteen miles.他给信号，证明他的能力，工程期间围困frederickshall （ 1718 ）发明的一种手段，以运输船和厨房为陆路距离14英里。 His family was ennobled in 1719, a distinction indicated in the change of the name from Swedberg to Swedenborg.他的家人ennobled在1719年，区分表示，在变化的名称从斯威德伯格，以威登柏格。 He declined (1724) the chair of mathematics at the University of Upsala and published at Leipzig in 1743 his important "Philosophical and Mineral Works" ("Opera philosophica et mineralia").他拒绝（ 1724 ）主席数学在大学的upsala并发表在莱比锡，在1743年所作的重要“的哲学和矿产工程” （ “戏曲philosophica等mineralia ” ） 。 A year later appeared his treatise "On the Infinite and Final Cause of Creation" which includes a discussion of the relation between the soul and the body.一年后，他出现了论文“关于无限的和最后的事业，创造” ，其中包括讨论之间的关系的灵魂和身体。 Another scientific journey took him to Denmark, Germany, Holland, France, and Italy, and in 1740-1741 appeared at Amsterdam one of his larger anatomical works ("Oeconomia regni animalis").另一个科学之旅，去了丹麦，德国，荷兰，法国，意大利，并在1740年至1741年出现在阿姆斯特丹，他的一个较大的解剖工程（ “ oeconomia regni animalis ” ） 。 The trend of his thoughts became distinctly religious in 1734 and exclusively so in 1745.的趋势，他的思想成为鲜明的宗教在1734年和专门因此，在1745年。 He alleged that at the latter date Our Lord appeared to him in London, initiated him into the spiritual sense of the Scriptures, and commissioned him to expound it to his fellow men.他指称，在后者的日期我们的主他看来，在伦敦，开始他的精神意义上的经文，并委托他阐述它向他的男同胞。 With this vision there began, he declared, an intercourse with God, angels, and spirits which was to terminate only with his death.与这个理想，有开始，他宣布，一个与上帝，天使，及精神是要终止，只有与他的死因。 In 1747 he resigned his assessorship and, at his request, received as a pension the half of his salary.在1747年，他辞去assessorship ，并应他的要求，收到了作为退休金的一半，他的薪金。 He now spent his time between London, Amsterdam, and Stockholm, and wrote in Latin his voluminous theological works.他现在花了他的时间之间的伦敦，阿姆斯特丹，斯德哥尔摩，并写在拉丁美洲他浩繁的神学思想建设工程。 These soon attracted the attention of the Lutheran clergy of Sweden; a commission was instituted in 1771 to examine them, but took no action against their author.这些很快引起了注意，路德会的神职人员，瑞典;了一个委员会，是在1771年，以研究他们，但没有采取任何行动对他们的作者。 At his death Swedenborg received the Lord's Supper from a Protestant clergyman, to whom he affirmed his final attachment to his religious principles.在他死后威登柏格收到了上帝的晚餐，从一个新教牧师，向谁，他肯定了他最后的依恋，他的宗教原则。 He was never married, was simple in his habits, worked and slept without much regard to day or night, and lay at times in a trance for several consecutive days.他从未结婚，很简单，在他的生活习惯，工作和睡觉，没有什么关于白天或晚上，奠定有时在一个trance连续数天。 In 1908 his remains were transferred from London to Sweden and deposited in the cathedral at Upsala.在1908年他的遗体被转移从伦敦到瑞典和存放在大教堂在upsala 。
II.二。 DOCTRINAL PRINCIPLES理论原则
Swedenborg and his followers hold that as the Christian religion succeeded the Jewish so the Swedenborgian teaching supplemented the Christian.威登和他的追随者认为，作为基督教成功的犹太人，所以swedenborgian教学的补充，基督教。 This new dispensation promulgated by Swedenborg is, according to them, based on a Divinely revealed interpretation of the Sacred Scriptures.这一新的豁免颁布的威登柏格是，据他们说，基于对神的解释，揭示了神圣的经文。 Some of the characteristic features of this new religious system are presented in the following outline.一些特征，这新的宗教系统介绍了在以下几个大纲。
God is Love Itself and Wisdom Itself.天主是爱本身和智慧本身。 His Power is from and according to these as they flow forth into creative act.他的权力是从，并根据这些，因为他们的流动，提出了到创意的行为。
The Trinity does not consist of three distinct Divine persons as Catholics maintain; but is understood in the sense that in the Incarnation the Father or Jehovah is essentially the Divine Being, while the Son is the human (or sub-spiritual) element assumed by the Godhead in order to become present among men.三位一体，并不构成三个不同的神人，天主教徒维持;但是理解的意识，在化身的父亲或耶和华是神的本质，而儿子是人类（或分精神）元素假设由神的源头，才能成为本之间的男子。 The Holy Spirit is the Divine Presence and Power consequent upon this assumption and resultant transfiguration (glorification in Swedenborgian language) of the human element which thus became "a Divine Human" with all power in heaven and on earth.圣灵是神的存在和权力，根据这个假设，以及由此产生的变形（歌颂在swedenborgian语文）人的因素，从而成为“神人”与所有的权力在天堂和在地球上。 Jesus Christ is, therefore, not the incarnation of a second Divine person, but of the Divine as a whole; he includes the Father (Godhead), the Son (assumed humanity), and the Holy Spirit (Divine-human power).耶稣基督是，因此，不会的化身，第二个神人，而是神的作为一个整体;包括他的父亲（神的源头） ，儿子（假设人类） ，以及圣灵（神的人的权力） 。
Life does not exist except in Him or from Him, and cannot be created.生活中并不存在，除了在他或他，并不能创造。 Its presence in created forms is accounted for by continuous Divine influx.它的存在，在创建形式是占了连续神圣的涌入。 On this earth man enjoys the highest participation of life, but he is greatly inferior, in this respect, to the races undoubtedly inhabiting other planets, eg Jupiter, Mercury.这个地球上人类享有最高的参与生活，但他有很大的劣势，在这方面，比赛，无疑是居住在其他行星，如木星，水星。
His three constituent elements are soul, body, and power.他的三个构成要素是灵魂，身体和力量。
Originally granted full freedom in the use of his faculties, he erroneously concluded that he held them from no one but himself and fell away from God.原本给予充分的行动自由，在使用他的学院，他错误地得出结论认为，他认为，他们从没有人，但他自己和下跌远离上帝。 The Lord, after the fall, did not abandon the sinner, but appeared to him in the form of an angel and gave him the law to reclaim him from his evil ways.主，沦陷后，并没有放弃的罪人，但在他看来，在形式和一个天使给了他法收回他从邪恶的方式。 These efforts were useless, and God clothed Himself with a human organism and redeemed man, opening anew his faculties to the influx of Divine life.这些努力都没有用的，与神的衣物，他一个人的有机体和赎回的男子，他重新开放学院向涌入的神的生活。 Men are admitted into the New Church through baptism; they are strengthened in the spiritual life by the reception of the Eucharist.男子承认，进入新教会通过的洗礼，他们是在加强的精神生活，所接收的圣体圣事。
Justification cannot be obtained by faith alone; good works are likewise necessary.理由不能得到信仰单;好的作品是同样必要的。
The seclusion of the cloister is not a help but a hindrance to spiritual growth; the healthiest condition for the latter is a life of action in the world.该隐居的修道院，是不是一个帮助，但阻碍了属灵成长;健康条件，后者是生命的行动在世界上。
Miracles and visions produce no real spiritual change because they destroy the requisite liberty.创造奇迹的愿景和生产没有真正的精神改变，因为他们破坏了必要的自由。
The hope of reward is not to be recommended as an incentive to virtue, for good actions are vitiated when prompted by motives of self-interest.希望报酬是不被建议作为诱因，以德治国，建立良好的行动是无效的提示时的动机，自我利益。 Death is the casting off by man of his material body which has no share in the resurrection.死亡是摆脱人为他的材料的机构，没有分享在复活。
Immediately after death all human souls enter into the intermediate state known as the world of spirits, where they are instructed and prepared for their final abodes, heaven or hell.后立即死亡的所有人类灵魂进入中间状态称为世界的精神，他们在那里得到指示，并准备为他们的最后abodes ，天堂或地狱。
We need not expect the Last Judgment for it has already taken place; it was held in 1757 in Swedenborg's presence.我们不必期望最后的判断，它已采取的地方，这是在1757年举行，在威登的存在。
No pure spirits exist; both angels and devils are former members of the human race, have organic forms, and experience sensation.没有纯粹的精神存在;两个天使和魔鬼是前成员的人类，都有机形式，感觉和经验。
The liturgy of the New Church is is modelled on the Anglican service.礼仪中的新教会，是为蓝本，是英国圣公会的服务。 The Church organization in Great Britain is congregational; in the United States most of the various religious societies are grouped in state associations under the charge of general pastors, while the "General Church" (see below) is avowedly episcopal in government.教会组织在伟大的，英国是公理;在美国，大部分的各种宗教社团组，在国家协会下，负责一般牧师，而“一般教会” （见下文）是avowedly主教在政府。
III.三。 HISTORY OF THE NEW CHURCH; STATISTICS; EDUCATIONAL AND PUBLISHING ACTIVITIES历史的新教会;统计;教育和出版活动
Swedenborg made no attempt at founding a separate Church; he presented his doctrinal works to university and seminary libraries in the hope that they might be of service; how far ahead he thought is uncertain, as he seemed to hold that his followers might be members of any Christian denomination.威登没有尝试在成立一个独立的教会，他介绍了他的理论工程，以大学和神学院的图书馆，希望他们可能的服务;多远，他认为未来是不确定的，因为他似乎认为他的追随者可能会成员任何基督教派。 But his views were, in many respects, so entirely new that their adoption made the foundation of a distinct religious body inevitable.但他的意见，在许多方面，因此完全新的，他们通过作出的基础，一个独特的宗教机构，不可避免的。 Few accepted his opinions completely during his lifetime.数接受他的意见，完全在他的一生。 They found zealous advocates, however, in two Anglican clergymen, Thomas Hartley, rector of Winwick in Northamptonshire, and John Clowes, rector of St. John's at Manchester.他们发现，热心的倡导者，但是，在两个圣公会神职人员，托马斯哈特利，校长威尼克在北安普敦郡，约翰柯罗威斯，校长的圣约翰在曼彻斯特。 These divines rendered his works into English and through the efforts of Clowes, who never separated from the Church of England, Lancashire became at an early date the Swedenborgian stronghold which it still remains today.这些divines ，使他的作品译成英文，并通过努力柯罗威斯，谁从来没有脱离英国教会，兰开夏成为在早日swedenborgian据点，它仍然是今天。 The formal organization of the New Church took place in 1787, and James Hindmarsh, a former Methodist preacher, was chosen by lot to officiate at the inaugural meeting.正式组织的新教堂发生在1787年，詹姆斯德马什，前循道卫理的布道者，是经抽签获选主持的首次会议。 The first public service was held in 1788 in a chapel at Great Eastcheap, London.第一公共服务是在1788年举行的在一个小教堂在伟大的eastcheap ，伦敦。 Swedenborgian societies were soon formed in various English cities, and in 1789 the first general conference of the New Church met in the place of worship just mentioned. swedenborgian社团很快就形成了在各个英语城市，并在1789年第一次大会的新教会会晤，在礼拜场所刚才提到的。 The number of adherents did not increase rapidly.有多少的信徒并没有迅速增加。 The conference has held annual meetings ever since 1815.会议先后举行年度会议，自1815年。 Its minutes for 1909 contain the following statistics for England: 45 ministers, 70 societies, 6665 registered members, and 7907 Sunday scholars.其分钟1909包含以下的统计数字为英格兰： 45部长， 70个社团， 6665注册会员， 7907和周日学者。
In America the Swedenborgian doctrines were first introduced in 1784 at public lectures delivered in Philadelphia and Boston.在美利坚合众国swedenborgian学说首先介绍了在1784年在发表的公开讲座在费城和波士顿。 The first congregation was organized at Baltimore in 1792.第一次是有组织的聚集在巴尔的摩于1792年。 Since then the principles of the New Church have spread to many states of the Union.自那时以来的原则，新的教会已扩散到许多国家的联盟。 The first general convention was held in Philadelphia in 1817.第一次一般性举行了公约在费城在1817年。 It meets annually at present and is mainly composed of delegates sent by the various state organizations.它每年举行一次会议，对当前和主要组成的代表发出的各种国家组织。 In 1890 the General Church of Pennsylvania severed its connexion with the convention and assumed in 1897 the name of the General Church of the New Jerusalem.在1890年的一般教会宾夕法尼亚切断其Connexion公司与该公约，并主动承担了在1897年的名称，一般教会的新耶路撒冷。 It numbered, in 1911, 24 ministers, 16 churches, and 890 communicants; whereas the main body had 107 ministers, 130 churches, and 8500 communicants (Statistics of Dr. HK Carroll, in "The Christian Advocate", NY, 25 Jan., 1912).它的编号，于1911年， 24部长， 16个教堂，和890 communicants ，而主体有107部长， 130个教堂和8500 communicants （统计博士港元，卡罗尔，在“基督教主张” ，纽约州， 1月25日， 1912 ） 。 Congregations of the New Church are to be found in all civilized countries; but their membership is small.毕业典礼的新教会，是要发现在所有文明国家，但其成员是小。 In Germany the Protestant prelate Öttinger translated (1765-86) numerous writings of Swedenborg, but the most important name identified with the history of the denomination in that country is that of Immanuel Tafel (1796-1863), professor and librarian of Tübingen, who devoted his life to the spread of Swedenborgianism.在德国新教主教öttinger翻译（ 1765年至1786年）众多的著作威登柏格，但最重要的名称确定与历史面额在该国是的伊曼纽尔塔菲尔（ 1796年至1863年） ，教授和图书馆员的蒂宾根大学，谁毕生致力于蔓延swedenborgianism 。 His efforts were mainly literary; but he also organized a congregation in Southern Germany.他的努力，主要是文学;但他也举办了聚集在德国南部。 The religion was proscribed in Sweden until 1866, when greater religious freedom was granted; the churches are still very few, and the membership insignificant.宗教是被禁在瑞典，直到1866年，当更大的宗教自由是理所当然的;教会仍然是极少数，与会员的微不足道。 New Churchmen claim, however, that there as well as in all other countries the influence of Swedenborg cannot be gauged by the enrolled membership, because many communicants of other denominations hold Swedenborgian views.新牧师索赔，不过，有作为，以及在所有其他国家的影响威登柏格不能衡量登记的成员，因为很多communicants其他面额举行swedenborgian的意见。
The denomination maintains for the training of its ministry the New Church College at Islington, London, and the New Church Theological School at Cambridge, Mass. A preparatory school is located at Waltham, Massachusetts, and an institution for collegiate and university studies at Urbana, Ohio.面额保持为培训部新的教会学院在伊斯林顿，伦敦，和新教会的神学院在马萨诸塞州剑桥的预备学校，是位于的Waltham ，马萨诸塞州，和一个机构的高校和大学的研究在厄巴纳，俄亥俄州。 The General Church conducts a seminary at Bryn Athyn, Pa., and maintains several parochial schools.一般教会进行神学院在bryn athyn ，宾州，并维持几个教会学校。 The denomination has displayed a remarkable publishing activity.面额已展现了卓越的出版活动。 The Swedenborg Society was founded in London in 1810 for the printing of Swedenborgian literature and in celebration of its centenary the International Swedenborg Congress met in the English metropolis in 1910.该威登柏格社会是在伦敦成立，在1810年，用于印刷swedenborgian文学和在庆祝其百年的国际威登柏格国会会见了中，英文大都会于1910年。 Other publishing agencies are the New Church Union of Boston, the American Swedenborg Printing and Publishing Society of New York, and a publishing house at Stuttgart, Germany.其他出版机构是新教会联盟的波士顿，美国威登柏格印刷及出版业的社会新的纽约，和一家出版社在德国斯图加特。 A monumental edition of Swedenborg's scientific works is in course of publication under the auspices of the Swedish Royal Academy of Sciences.一座丰碑版威登柏格的科学工程，是在出版过程中的主持下，瑞典皇家科学院。 His theological works are available in complete Latin and English editions and have been partly published in numerous modern languages, including Hindu, Arabic, and Japanese.他的神学思想建设工程，现已完成在拉丁美洲和英语版本，并已部分发表在众多的现代语言，包括印度教，阿拉伯文，日文等。 The New Church publishes two quarterly reviews, some monthly magazines, and several weekly papers.新教会出版2季度审查，一些每月的杂志，和几个每周文件。
Publication information Written by NA Weber.出版的资料，撰写娜韦伯。 Transcribed by Thomas J. Bress.转录由托马斯j. bress 。 The Catholic Encyclopedia, Volume XIV.天主教百科全书，货量十四。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, July 1, 1912. nihil obstat ， 1912年7月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
I. TAFEL, Documents concerning the Life and Character of Swedenborg (London, 1875-77).一，塔菲尔的文件，有关生命和品格威登（伦敦， 1875年至1877年） 。 Numerous Biographies of Swedenborg have been written: in English by DOUGHTY (London, 1857); FLETCHER (ibid., 1859); HYDE (ibid., 1863); WHITE (ibid., 1867); WORCESTER (Boston, 1883); WILKINSON (London, 1886); ODHNER (Philadelphia, 1893); TROBRIDGE (London, sd); in French by BALLET (Paris, 1899); BYSE (Paris, 1901); in German by RANZ (Schwäbisch Hall, 1851).无数的传记威登柏格已写道：在以英语doughty （伦敦， 1857 ） ;弗莱彻（同上， 1859 ） ;海德（同上， 1863 ） ;白（同上， 1867 ） ;马萨诸塞州伍斯特市（波士顿， 1883 ） ;威尔金森（伦敦， 1886 ） ; odhner （费城， 1893 ） ; trobridge （伦敦，职务） ;在法国由芭蕾舞团（巴黎， 1899 ） ; byse （巴黎， 1901 ） ;在德国由ranz （施韦比施哈尔， 1851年） 。 II.二。 These biographies usually contain an exposition of Swedenborg's doctrine; a more complete presentation will be found in his own works, particularly in: The True Christian Religion; Arcana Coelestia; The Apocalypse Revealed; The Apocalypse Explained; Divine Love and Wisdom, Divine Providence; Heaven and Hell.这些人物传记，通常含有1斯维登堡论述的学说;一个较完整的介绍会被发现在他自己的作品，尤其是在：真正的基督徒宗教;阿尔克coelestia ;启示显示;启示解释;神圣的爱和智慧，神的普罗维登斯;天堂与地狱。 PARSONS, Outlines of the Religion and Philosophy of Swedenborg (Boston, 1894); Transactions of the International Swedenborg Congress (London, 1910).帕森斯，纲要的宗教和哲学威登（波士顿， 1894 ） ;交易的国际威登柏格国会（伦敦， 1910 ） 。 III.三。 HINDMARSH, Rise and Progress of the New Church (London, 1861); DOLE, The New Church, What, How, Why?德马什，崛起和进步的新教会（伦敦， 1861 ） ;多尔，新的教会，什么，如何，为什么呢？ (New York, 1906). （纽约， 1906 ） 。
For further bibliographical details consult HYDE, Bibliographical Index to the Published Writings of Emanuel Swedenborg (London, 1897).为进一步书目的细节谘询海德，书目索引，出版的著作伊曼纽尔威登（伦敦， 1897年） 。 Catholic writers on Swedenborg and his doctrine: GÖRRES, Emanuel Swedenborg, seine Visionen u.天主教作家对威登和他的学说： görres ，伊曼纽尔威登柏格，塞纳河visionen美国 sein Verhältniss zur Kirche (Speyer, 1827); MÖHLER, tr.盛verhältniss zur kirche （施派尔， 1827 ） ; möhler ，的TR 。 ROBERTSON, Symbolism (3rd ed., New York, sd), 353, 436-67.罗伯逊的象征意义（第三教育署，纽约，统计处） ， 353 ， 436-67 。
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