Swedenborgian Church Swedenborgian教會

Emanuel Swedenborg伊曼紐爾斯韋登伯格

General Information 一般信息

The Swedish scientist, theosophist, and mystic Emanuel Swedenborg, b.瑞典科學家, theosophist ,以及神秘的伊曼紐爾斯韋登伯格灣 Jan. 29, 1688, d. 1688年1月29日, d. Mar. 29, 1772, pioneered in both scientific and religious thought. 1772年3月29日,率先在科學和宗教思想。 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.在大學受過訓練的烏普薩拉,斯韋登伯格首先把科學和技術的職業生涯作為一個自然科學家和官員與瑞典董事會的地雷( 1710至1745年) ,專注於研究和理論。 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.他最重要的科學寫作是歌劇哲學等mineralia (哲學和礦物學工程, 3卷。 , 1734年) ,這說明他的獨特結合,形而上學,宇宙學,科學。 A first - rate scientific theorist and inventor, Swedenborg, in some of his insights, anticipated scientific progress by more than a century.第一個-匯率科學理論家和發明家,斯韋登伯格,在他的一些見解,預計科技進步的一個多世紀。

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."他研究數學,力學,物理學是出於興趣和宇宙最終神學,從而導致他的第二次,職業theosophical作為“神聖先知的智慧。 ” After 1734, Swedenborg turned to the study of physiology and psychology, in which fields he was also a brilliant pioneer. 1734年後,斯韋登伯格轉向研究生理學和心理學,在哪些領域,他也是一個出色的先驅。 Here again, however, the all - uniting structures that he sought - resting on spirit and deity - eluded him.在這裡,然而,所有-團結結構,他要求-休息的精神和神-未能他。 Visited by a mystic illumination in 1745, Swedenborg claimed a direct vision of a spiritual world underlying the natural sphere.參觀了神秘的照明在1745年,斯韋登伯格聲稱直接遠見的精神世界根本的自然領域。 His voluminous works from this period are presented as divinely revealed biblical interpretations.他的長篇作品,這一時期是作為神發現聖經的解釋。

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In his system, best reflected in Divine Love and Wisdom (1763), Swedenborg conceived of three spheres: divine mind, spiritual world, and natural world. Each corresponds to a degree of being in God and in humankind: love, wisdom, and use (end, cause, and effect).在他的系統,最好體現在神聖的愛與智慧( 1763年) , 斯韋登伯格設想的三個領域:牢記神聖的,精神的世界,自然世界。每個對應於某種程度的被上帝和人類的:愛,智慧和使用(目的,原因,影響) 。 Through devotion to each degree, unification with it takes place and a person obtains his or her destiny, which is union with creator and creation.通過每一個奉獻的程度,統一與地方,和一個人獲得他或她的命運,這是工會的創建者和創造。 Unlike many mystics, Swedenborg proposed an approach to spiritual reality and God through, rather than in rejection of, material nature.與許多神秘主義者,斯韋登伯格提出了一個辦法,精神的現實和上帝通過,而不是排斥,材料的性質。 His 12 volume compendium The Heavenly Arcana (1747 - 56) represents a unique synthesis between modern science and religion.他12卷彙編阿卡納的天堂( 1747年至1756年)是一個獨特的合成與現代科學和宗教。

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.在回答一個理想的“最後判決”和“回歸基督, ”斯韋登伯格宣布到來的新教堂,這一想法的社會表達的Swedenborgian社會和教會中的新耶路撒冷。

James D Nelson詹姆斯D納爾遜

Bibliography 目錄
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).餘瓊森,伊曼紐爾斯韋登伯格( 1971年) ; R拉爾森,編輯。 ,伊曼紐爾斯韋登伯格:持續的視覺( 1988年) ;二氧化碳Sigstedt ,該斯韋登伯格史詩( 1952年) ;紅斯伯丁,介紹斯韋登伯格的宗教思想( 1956年) ;語Toksvig ,伊曼紐爾斯韋登伯格:科學家和神秘( 1948年) ; G Trobridge ,斯韋登伯格:生命與教學( 1968年) ; W範杜森,存在其他世界:結果伊曼紐爾斯韋登伯格( 1975年) ;海傍Wunch ,概要斯韋登伯格的教學( 1975年) 。


Swedenborgian Church - Swedenborg, Emanuel (1688 - 1772) Swedenborgian教會-斯韋登伯格,伊曼紐爾( 1 688年至1 772年)

Advanced Information 先進的信息

Emanuel Swedenborg was a Swedish scientist and religious teacher.伊曼紐爾斯韋登伯格是瑞典科學家和宗教教師。 Swedenborg was the son of a devout bishop of the Lutheran Church in Sweden.斯韋登伯格的父親是一個虔誠的主教路德教會在瑞典。 He studied first at Uppsala and then in England, France, and Holland in pursuit of a scientific career.他首先研究在烏普薩拉,然後在英格蘭,法國和荷蘭在追求科學的職業生涯。 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.對於他的大部分成年生活,他是一個陪審員皇家委員會的地雷在他的家鄉,寫工程科學和哲學。 In his fifties his interest shifted to religion and theology as he claimed to have special communication with angels and spirits.他在五十年代他的興趣轉向宗教和神學,他聲稱具有特殊的溝通與天使和精神。 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.控股公司,他已天賜一個特殊的知識在解釋聖經他寫的作品展現了一個系統的思想反對或改變許多傳統的基督教信仰。

Swedenborg's theological views include the following:斯韋登伯格的神學觀點包括以下內容:

(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認為上帝-世界的關係。創作了沒有拒絕;上帝是唯一真正的物質,最終愛心和智慧,所有的事情著手。 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(泛神論被否認) ;世界源於它是來自上帝的“連續性” ,而不是連續性。

(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 ) 理論的信函。世界的物理圖像的精神世界;動物和物理的東西反映或符合道德和精神素質或想法。

(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 ) 文字和精神的解釋聖經。基於理論的聖經函授每有一個字面意義和精神意義。 Swedenborg claimed that his special mission was to reveal the true spiritual meaning of Scripture.斯韋登伯格聲稱,他的特殊任務是揭示真實的精神意義的聖經。

(4) Monopersonal Trinity. The Godhead consists, not of three persons, but of three essential principles. ( 4 ) Monopersonal三一。神體組成的,而不是三個人,而是三個基本原則。 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.父親的內心深處的原則, “說不出的愛”上帝的兒子是神聖的智慧和聖靈是神聖的權力。 All three principles are the same divine person, Jesus Christ himself.所有這三個原則是相同的神人,耶穌基督本人。

(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 ) 為例理論的贖罪。基督的節水工作不是一種犧牲,使滿意的神聖的正義,而是戰勝誘惑和邪惡的精神為例,和協調能力,上帝的所有男人可以克服的罪惡。

(6) Freedom of the will in spiritual matters. ( 6 ) 自由意志的精神問題。

(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 ) 救國的信念加上工程。雖然是上帝的最終來源的所有優點和良好的工作,男子必須選擇合作,上帝的愛的力量,並尋求自我-改革和精神健康的生活,做好事。

(8) Choice of all between heaven and hell in the intermediate state ( 8 ) 選擇所有的天堂與地獄的中間狀態

(9) The continuance of true marital love in heaven. 9 ) 繼續真正的婚姻愛情天堂。

(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 ) 的精神實現第二次降臨和最後的審判在1757 (從理論教堂的耶路撒冷是新成立的) 。

DW Diehl德國之聲迪爾
(Elwell Evangelical Dictionary) (規矩福音字典)

Bibliography 目錄
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.紅斯伯丁,介紹斯韋登伯格的宗教思想;語Toksvig ,伊曼紐爾斯韋登伯格科學家和神秘; G Trobridge ,斯韋登伯格,生活和教學;釤沃倫版。 ,簡編的神學著作伊曼紐爾斯韋登伯格。


Swedenborgians

Catholic Information 天主教新聞

The believers in the religious doctrines taught by Emanuel Swedenborg.信徒的宗教教義教的伊曼紐爾斯韋登伯格。 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.作為一項有組織的團體,他們不稱自己為Swedenborgians ,這似乎主張人類起源的宗教,而是要被稱為“教會新耶路撒冷”或“新教會” ,聲稱它神聖的作者和頒布通過人類的工具。

I. LIFE OF SWEDENBORG一,生命斯韋登伯格

Emanuel Swedenborg was b.伊曼紐爾斯韋登伯格是灣 at Stockholm, 29 Jan., 1688; d.在斯德哥爾摩, 1688年1月29日; d. in London, 29 March, 1772.在倫敦, 1772年3月29號。 His father was Dr. Jesper Swedberg, who later became the Lutheran Bishop of Skara.他的父親是博士Jesper斯威德伯格,誰後來成為路德主教史。 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. Endowed with extraordinary talents, he completed his university course at Upsala in 1710 and travelled for four years in England, Holland, France, and Germany. Shortly after his return to Sweden, he was appointed by King Charles XII to an assessorship on the Board of Mines (1716).斯韋登伯格的生活分為兩個非常不同的時期:第一次延伸到1745年,揭示他是一個善於在數學和物理科學;在第二,他似乎作為一個作家的神學科目。賦予了非凡的才華,他完成了他的大學當然在烏普薩拉在1710年前往四年來在英國,荷蘭,法國和德國。後不久他返回瑞典,他被任命為國王查爾斯十二至assessorship董事會礦業( 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. His family was ennobled in 1719, a distinction indicated in the change of the name from Swedberg to Swedenborg.他給了信號證明他的能力在工程圍困Frederickshall ( 1718 )發明的一種手段運輸船和廚房的陸路距離為14英里。他的家人是ennobled在1719年,區別在改變名稱斯威德伯格以斯韋登伯格。 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").但他拒絕( 1724 )主席的數學烏普薩拉大學和萊比錫出版在1743年所作的重要“哲學和礦物工程” ( “歌劇哲學等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.一年後,似乎他的論文“論無限,並最終創作的原因” ,其中包括討論關係的靈魂和身體。 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").另一種科學的旅程將他帶到丹麥,德國,荷蘭,法國和意大利,並在1740年至1741年出現在阿姆斯特丹他的一個較大的解剖工程( “ Oeconomia regni animalis ” ) 。 The trend of his thoughts became distinctly religious in 1734 and exclusively so in 1745.這個趨勢,他的想法是明顯的宗教在1734年和專門以便在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.他聲稱,在後者的日期我們的主似乎他在倫敦,開始他的精神意義上的聖經,並委託他向它闡述他的同胞。 With this vision there began, he declared, an intercourse with God, angels, and spirits which was to terminate only with his death.隨著這一遠景有開始,他宣布,與一個交往上帝,天使,和烈酒是終止與他的只有死亡。 In 1747 he resigned his assessorship and, at his request, received as a pension the half of his salary.在1747年,他辭去assessorship ,並在他的請求,收到退休金的一半的工資。 He now spent his time between London, Amsterdam, and Stockholm, and wrote in Latin his voluminous theological works.他現在度過的時間之間的倫敦,阿姆斯特丹,斯德哥爾摩,並寫在拉丁美洲他浩繁的神學作品。 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.這些很快引起了注意,信義神職人員瑞典;了一個委員會,設立於1771年對他們進行體檢,但沒有採取任何行動對他們的作者。 At his death Swedenborg received the Lord's Supper from a Protestant clergyman, to whom he affirmed his final attachment to his religious principles.在他去世斯韋登伯格收到了上帝的晚餐從新教牧師,向他申明他的最後依戀他的宗教原則。 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.他從未結婚,很簡單在他的習慣,工作和睡覺沒有多少關於白天或晚上,並奠定有時發呆的連續幾天。 In 1908 his remains were transferred from London to Sweden and deposited in the cathedral at Upsala. 1908年,他的遺骨被轉移到倫敦,瑞典和存放在在烏普薩拉大教堂。

II.二。 DOCTRINAL PRINCIPLES理論原則

Swedenborg and his followers hold that as the Christian religion succeeded the Jewish so the Swedenborgian teaching supplemented the Christian.斯韋登伯格和他的追隨者們認為,作為基督教的猶太人成功地使Swedenborgian教學補充了克里斯蒂安。 This new dispensation promulgated by Swedenborg is, according to them, based on a Divinely revealed interpretation of the Sacred Scriptures.這種新的分配頒布的斯韋登伯格是,根據他們的基礎上,揭示神的解釋聖經的神聖。 Some of the characteristic features of this new religious system are presented in the following outline.一些特徵這一新的宗教系統提出了下列大綱。

God is Love Itself and Wisdom Itself.上帝是愛本身和智慧本身。 His Power is from and according to these as they flow forth into creative act.他的權力是從,並根據這些因為他們流動到創造性的規定的行為。

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.三一並不包括三個不同的神人,天主教徒維持,但理解的意義,在道成肉身的父親或耶和華基本上是神,而兒子是人類(或分精神)因素所承擔的神體,以便成為本之間的男子。 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.聖靈是神的存在和電力因而這一假設,並由此產生的變形(在Swedenborgian美化語言)的人的因素,從而成為“神人”同所有權力在天堂和地球上。 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).耶穌基督是,因此不能的化身第二個神人,而是神的作為一個整體;包括他的父親(神體) ,子(假定人類)和聖靈(神人權力) 。

Life does not exist except in Him or from Him, and cannot be created.生活並不存在,除非他或他的,不能成立。 Its presence in created forms is accounted for by continuous Divine influx. 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.它在創建形式是由連續神聖的湧入。地球上的人享有最高的參與生活,但他十分低劣,在這方面,毫無疑問,在比賽棲息其他行星,如木星,水星。

His three constituent elements are soul, body, and power.他的三個組成要素的靈魂,身體和力量。

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. 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. 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. Men are admitted into the New Church through baptism; they are strengthened in the spiritual life by the reception of the Eucharist.最初獲得充分的自由使用他的院系,他錯誤地得出結論認為,他從沒有任何人,但他和下跌遠離上帝。魔戒後,秋天,沒有放棄的罪人,但似乎他的形式一個天使,給他依法收回他從邪道。這些努力是無用的,上帝穿著自己的人體器官和贖回的人,開放學部再次向他的湧入神聖的生活。男性獲准進入新的教會通過洗禮,他們加強了精神生活由接待的聖體。

Justification cannot be obtained by faith alone; good works are likewise necessary.理由不能得到單獨的信念;的優秀作品同樣是必要的。

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.在與世隔絕的修道院不是一個幫助,但阻礙了心靈成長的健康條件,後者是一個生命的行動在世界上。

Miracles and visions produce no real spiritual change because they destroy the requisite liberty.奇蹟和遠見的生產沒有真正精神的改變,因為它們破壞了必要的自由。

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. Death is the casting off by man of his material body which has no share in the resurrection.希望獎勵是不被推薦作為獎勵,以美德,良好的行動是無效的提示時的動機,自身利益的考慮。死亡是擺脫人為他的物質機構,沒有分享復活。

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.後立即死亡的所有人類靈魂進入中間狀態被稱為世界上的精神,他們在那裡得到指示,並準備其最後abodes ,天堂或地獄。

We need not expect the Last Judgment for it has already taken place; it was held in 1757 in Swedenborg's presence.我們不必期待最後的審判為它已經發生,這是在1757年舉行的斯韋登伯格的存在。

No pure spirits exist; both angels and devils are former members of the human race, have organic forms, and experience sensation.沒有純粹的精神存在;兩個天使和魔鬼的前成員的人類,都有機的形式,和經驗的感覺。

The liturgy of the New Church is is modelled on the Anglican service.該禮儀的新教堂是仿照英國聖公會的服務。 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.教會組織在大不列顛是公理;在美國大多數的各種宗教的社會分為國家協會的負責一般的牧師,而“一般教會” (見下文) avowedly主教是在政府。

III.三。 HISTORY OF THE NEW CHURCH; STATISTICS; EDUCATIONAL AND PUBLISHING ACTIVITIES歷史上的新教堂;統計;教育和出版活動

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.斯韋登伯格沒有企圖成立一個獨立的教會,他介紹了他的理論工程大學和神學院圖書館的希望,他們可能是服務;如何遙遙領先,他認為是不確定的,因為他似乎認為,他的追隨者可能會成員任何基督教派。 But his views were, in many respects, so entirely new that their adoption made the foundation of a distinct religious body inevitable.但他的意見,在許多方面,因此全新的,它們通過了基礎,獨特的宗教機構不可避免的。 Few accepted his opinions completely during his lifetime.很少接受他的意見完全在他的一生。 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.他們發現熱心的倡導者,但是,在兩個英國聖公會牧師,托馬斯哈特利,校長Winwick在北安普敦郡,約翰柯羅威斯,校長聖約翰在曼徹斯特。 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.這些divines使他的作品譯成英文,並通過努力柯羅威斯,誰從來沒有脫離英國國教,成為蘭開夏郡早日據點的Swedenborgian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.正式組織的新教堂發生在1787年,詹姆斯欣德馬什,前循道衛理牧師,是通過抽籤決定主持開幕會議。 The first public service was held in 1788 in a chapel at Great Eastcheap, London.第一個公共服務是在1788年在教堂大Eastcheap在倫敦。 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社會很快形成各種英語城市,並在1789年第一次大會的新教堂舉行的禮拜場所剛才提到的。 The number of adherents did not increase rapidly.數量信徒沒有迅速增加。 The conference has held annual meetings ever since 1815.會議舉行了年度會議自1815年。 Its minutes for 1909 contain the following statistics for England: 45 ministers, 70 societies, 6665 registered members, and 7907 Sunday scholars.它分鐘為1909年包含以下為英格蘭統計: 45個部長, 70個社會, 6665註冊會員,以及7907星期日學者。

In America the Swedenborgian doctrines were first introduced in 1784 at public lectures delivered in Philadelphia and Boston.在美國的Swedenborgian理論首先介紹了1784年在公眾講座在費城和波士頓。 The first congregation was organized at Baltimore in 1792.第一次聚會是在巴爾的摩舉辦於1792年。 Since then the principles of the New Church have spread to many states of the Union.自那時以來的原則,新教堂已經蔓延到許多國家的聯盟。 The first general convention was held in Philadelphia in 1817.首先是一般公約在費城舉行的1817年。 It meets annually at present and is mainly composed of delegates sent by the various state organizations.它每年舉行一次會議,當前和主要由代表發出了不同的國家組織。 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年向美國賓夕法尼亞教會斷絕了聯繫與公約和1897年承擔的名稱,一般教會的新耶路撒冷。 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).它編號,於1911年, 24個部長, 16個教堂和890聖餐,而主要機構有107部長, 130個教堂和8500聖餐(博士統計港元,卡羅爾在“基督教主張” ,紐約, 1月25日, 1912 ) 。 Congregations of the New Church are to be found in all civilized countries; but their membership is small.教區新教會中可以找到所有文明國家,但其成員是小。 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.在德國新教主教奧廷若翻譯( 1765年至1786年)許多著作斯韋登伯格,但最重要的名稱確定的歷史面值在該國是,伊曼紐爾塔菲爾( 1796年至1863年) ,教授和圖書館的蒂賓根大學,誰畢生致力於傳播Swedenborgianism 。 His efforts were mainly literary; but he also organized a congregation in Southern Germany.他的努力,主要是文學,但他還組織了一次聚會在德國南部。 The religion was proscribed in Sweden until 1866, when greater religious freedom was granted; the churches are still very few, and the membership insignificant.宗教是在瑞典被禁,直到1866年,當更大的宗教信仰自由是理所當然;教會仍然非常少,成員微不足道。 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.新教會索賠,然而,有以及所有其他國家的影響斯韋登伯格無法衡量的註冊會員,因為許多聖餐的其他教派舉行Swedenborgian意見。

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.保持的面額為培訓部的新教會在伊斯靈頓學院,倫敦和紐約教會神學院在美國馬薩諸塞州劍橋籌備學校是位於馬薩諸塞州沃爾瑟姆,一個機構,大學和大學的研究厄巴納,美國俄亥俄州。 The General Church conducts a seminary at Bryn Athyn, Pa., and maintains several parochial schools.一般教會神學院進行了布林莫爾Athyn在賓夕法尼亞州,並保持了教會學校。 The denomination has displayed a remarkable publishing activity.該教派已表現出顯著的出版活動。 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.該斯韋登伯格學會成立於1810年在倫敦的印刷Swedenborgian文學和慶祝其百年的國際斯韋登伯格在人民大會堂會見了英國在1910年的大都市。 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.其他出版機構的新教會聯盟的波士頓,美國斯韋登伯格印刷和出版協會,紐約和一家出版社在德國斯圖加特。 A monumental edition of Swedenborg's scientific works is in course of publication under the auspices of the Swedish Royal Academy of Sciences.一項艱鉅版斯韋登伯格的科學著作是在出版過程中的主持下,瑞典皇家科學院。 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.他的神學作品有完整的拉丁和英文版本,並已部分刊登在眾多的現代語言,包括印度,阿拉伯文,日文等。 The New Church publishes two quarterly reviews, some monthly magazines, and several weekly papers.新教會出版兩份季度審查,一些月刊,和幾個每週文件。

Publication information Written by NA Weber.出版信息撰稿:那韋伯。 Transcribed by Thomas J. Bress. The Catholic Encyclopedia, Volume XIV.轉錄由托馬斯J Bress 。天主教百科全書,體積十四。 Published 1912. 1912年出版。 New York: Robert Appleton Company.紐約:羅伯特阿普爾頓公司。 Nihil Obstat, July 1, 1912. Nihil Obstat , 1912年7月1日。 Remy Lafort, STD, Censor.雷米Lafort ,性病,檢查員。 Imprimatur. +John Cardinal Farley, Archbishop of New York認可。 +約翰法利樞機主教,大主教紐約

Bibliography目錄

I. TAFEL, Documents concerning the Life and Character of Swedenborg (London, 1875-77).一恆,有關文件的生命和品格斯韋登伯格(倫敦, 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). II.許多傳記斯韋登伯格已寫著:英語強悍(倫敦, 1857年) ;弗萊徹(同上, 1859年) ; HYDE (同上, 1863年) ;白(同上, 1867年) ;中新網(波士頓, 1883年) ;露(倫敦, 1886年) ; ODHNER (費城, 1893年) ; TROBRIDGE (倫敦,海峽) ;在法國的芭蕾(巴黎, 1899年) ; BYSE (巴黎, 1901年) ;在德國的RANZ (波恩, 1851年) 。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.這些簡歷通常包含闡述了斯韋登伯格的理論;更全面地提出將在自己的作品,尤其是在:真正基督教;阿卡納Coelestia ;揭示的啟示;啟示錄的解釋;神聖的愛和智慧,神聖的普羅維登斯;天堂與地獄。 PARSONS, Outlines of the Religion and Philosophy of Swedenborg (Boston, 1894); Transactions of the International Swedenborg Congress (London, 1910). III.帕森斯綱要的宗教和哲學的斯韋登伯格(波士頓, 1894年) ;交易的國際斯韋登伯格大會(倫敦, 1910年) 。三。 HINDMARSH, Rise and Progress of the New Church (London, 1861); DOLE, The New Church, What, How, Why?欣德馬什,崛起與進步的新教堂(倫敦, 1861年) ;多爾,新的教會,什麼,如何,為何? (New York, 1906). (紐約, 1906年) 。

For further bibliographical details consult HYDE, Bibliographical Index to the Published Writings of Emanuel Swedenborg (London, 1897).如需進一步的細節磋商書目海德書目索引出版著作伊曼紐爾斯韋登伯格(倫敦, 1897年) 。 Catholic writers on Swedenborg and his doctrine: GÖRRES, Emanuel Swedenborg, seine Visionen u.天主教作家斯韋登伯格和他的學說: GÖRRES ,伊曼紐爾斯韋登伯格,美國圍網Visionen sein Verhältniss zur Kirche (Speyer, 1827); MÖHLER, tr.存在Verhältniss楚教堂(斯派爾, 1827 ) ; MÖHLER ,文。 ROBERTSON, Symbolism (3rd ed., New York, sd), 353, 436-67.羅伯遜象徵(第3版。 ,紐約灣) , 353 , 436-67 。


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