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Emanuel Swedenborg伊曼纽尔斯韦登伯格

General Information一般信息

The Swedish scientist, theosophist, and mystic Emanuel Swedenborg, b.瑞典科学家,通神论者,和神秘伊曼纽尔威湾Jan. 29, 1688, d. 1688年1月29日,四Mar. 29, 1772, pioneered in both scientific and religious thought.一七七二年三月二十九日,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.在乌普萨拉大学培训,斯韦登伯格首先把一个一七一〇年至1745年)科学和技术职业的(自然科学家和官方与瑞典议会的地雷,理论研究和集中。 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哲学等mineralia(哲学和矿物学工程,3卷。,1734),这说明他的独特组合形而上学,宇宙论和科学。 A first - rate scientific theorist and inventor, Swedenborg, in some of his insights, anticipated scientific progress by more than a century.第一个-率的科学理论家和发明家,斯韦登伯格,在他的一些见解世纪,比预期的更科学的进展。

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,物理学和宇宙学的动机是一个神学的兴趣,最后,导致了“神圣先知的智慧,他的职业生涯的第二个,通神。” After 1734, Swedenborg turned to the study of physiology and psychology, in which fields he was also a brilliant pioneer.1734年后,斯韦登伯格转向,生理学和心理学的研究在哪些领域,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,然而,所有-团结结构,他要求-神休息的精神和-躲避他。Visited by a mystic illumination in 1745, Swedenborg claimed a direct vision of a spiritual world underlying the natural sphere.1745年参加过的人在一个神秘的照明,斯韦登伯格声称直视自然领域的一个潜在的精神世界。His voluminous works from this period are presented as divinely revealed biblical interpretations.这一时期他的大量作品被作为神发现圣经的解释。

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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).在他的系统),最能反映1763年在神圣的爱与智慧( 斯韦登伯格设想的三个领域:神圣的心灵,精神的世界,自然世界。对应于每一个利用程度被上帝和人类的:爱,智慧和(五月底,原因,以及影响)。 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.通过每一个奉献的程度,统一与发生和一个人获得他或她的命运,这是工会的创建者和创造。Unlike many mystics, Swedenborg proposed an approach to spiritual reality and God through, rather than in rejection of, material nature.不像许多神秘主义者,斯韦登伯格提出了一个现实的上帝办法的精神和通过,而不是排斥的,物质的性质。His 12 volume compendium The Heavenly Arcana (1747 - 56) represents a unique synthesis between modern science and religion.他的12卷汇编阿卡纳天(1747年至1756年)代表了独特的合成和宗教之间的现代科学。

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.在回答一个判断的眼光,“最后”和“基督的回报,”斯韦登伯格宣布耶路撒冷到来的新教堂,一个想法,发现社会表达的Swedenborgian社会和教会中的新的。

James D Nelson詹姆斯D纳尔逊

Bibliography 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).我琼森,伊曼纽尔斯韦登伯格(1971)与r拉森,教育署。,伊曼纽尔斯韦登伯格:一个持续的视觉(1988年);一氧化碳Sigstedt,该斯韦登伯格史诗(1952年); JH斯伯丁,介绍斯韦登伯格的宗教思想(1956年)中,S托克斯维格,伊曼纽尔斯韦登伯格:科学家和神秘(1948年);克trobridge,斯韦登伯格:生活和教学(1968年); W凡杜森,世界上存在的其它:1975)的结果,伊曼纽尔斯韦登伯格(;永丰Wunch,一个教学概要斯韦登伯格的( 1975年)。

Swedenborgian Church - Swedenborg, Emanuel (1688 - 1772)Swedenborgian教会 - 斯韦登伯格,伊曼纽尔(1688年至1772年)

Advanced Information先进的信息

Emanuel Swedenborg was a Swedish scientist and religious teacher.伊曼纽尔斯韦登伯格是瑞典科学家和宗教老师。Swedenborg was the son of a devout bishop of the Lutheran Church in Sweden.斯韦登伯格是瑞典教会的儿子在一个虔诚的路德主教。 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,然后在英格兰和荷兰,法国,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.对于他的大部分成年生活中他是一个家园陪审员董事会的皇家矿业,写在他的哲学和科学作品。In his fifties his interest shifted to religion and theology as he claimed to have special communication with angels and spirits.在他50多岁他的兴趣转移到宗教和神学,他声称有特殊的沟通和烈酒与天使。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.认为他被天赐一个圣经中的特殊知识的解释, 他说基督教信仰的几项工作系统开展一个想法,拒绝或改变许多传统。

Swedenborg's theological views include the following:斯韦登伯格的神学观点包括以下内容:

(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) 柏拉图鉴于上帝-世界的关系。创作无中生有被拒绝,上帝是唯一真正的实质内容,最终爱心和智慧,从现在开始,所有的东西。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(泛神论被否认),世界源于它是从上帝的“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) 对应理论。世界的物理图像的精神世界;动物和物理的东西反映或符合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) 文字和精神的解释圣经。对应理论的基础上,经上的每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.斯韦登伯格声称,他的特殊任务是揭示真实的精神意义的经文。

(4) Monopersonal Trinity. The Godhead consists, not of three persons, but of three essential principles. (4)Monopersonal三位一体。组成的神性,而不是三个人,而是三个基本原则。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.父亲是内心深处的原则,“说不出的爱”的神的儿子,是神的智慧,以及圣灵是神的力量。All three principles are the same divine person, Jesus Christ himself.所有这三个原则是相同的神人,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) 为例赎罪理论。基督的拯救工作,是不是一种牺牲,使司法满意为神圣的,但是一个例子作为战胜诱惑和邪恶的精神,和协调权力,上帝的所有的人能战胜邪恶。

(6) Freedom of the will in spiritual matters.(6) 事项的自由精神意志英寸

(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.(七) 工程救国的信念加上。虽然上帝是好作品的最终来源的所有优点,并,人必须选择合作与上帝的力量,并寻求自我的爱-改革和做良好的精神健康,通过生活。

(8) Choice of all between heaven and hell in the intermediate state(8) 所有的选择和地狱天堂之间的中间状态

(9) The continuance of true marital love in heaven. (9)爱的天堂继续在真正的婚姻。

(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)于1757年的第二次降临和最后的审判精神的实现 (从耶路撒冷教会的学说,新成立)。

DW Diehl德国之声迪尔
(Elwell Evangelical Dictionary) (埃尔韦尔福音字典)

Bibliography 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. JH斯伯丁,介绍斯韦登伯格的宗教思想中,S托克斯维格,伊曼纽尔斯韦登伯格科学家和神秘;克trobridge,斯韦登伯格,生活和教学;钐华伦,教育署。,阿斯韦登伯格汇编写作的伊曼纽尔的神学。

Swedenborgians Swedenborgians

Catholic Information天主教信息

The believers in the religious doctrines taught by Emanuel Swedenborg.由伊曼纽尔斯韦登伯格教信徒的宗教教义。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.作为一个组织严密的团体,他们不称自己为Swedenborgians,这似乎对自己的宗教主张人类起源的,但希望被称为耶路撒冷“,”教会新,或“新教会”,它自称为神的著作权和颁布通过人的工具性。


Emanuel Swedenborg was b.伊曼纽尔是湾斯韦登伯格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.他的父亲是博士加斯帕斯威德伯格,谁后来成为斯卡拉路德主教。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).斯韦登伯格的生活分为两个非常不同的时期:第一次延伸到1745年,揭示科学的他,身体一善于在数学和,而在第二,他似乎为主体的作家对神学。人才赋以非凡的,他完成了他的大学当然,在1710年在乌普萨拉和英国旅行,于四年内,荷兰,法国和德国。不久后,他返回瑞典,他被任命为国王查尔斯十二至一)assessorship对委员会地雷(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. His family was ennobled in 1719, a distinction indicated in the change of the name from Swedberg to Swedenborg.他给了14英里,距离陆地信号证明他的能力厨房工程在围攻Frederickshall(运输船和1718)发明的一种手段。他的家人在1719年变得崇高,一个区分的名称所示,从改变斯威德伯格到斯韦登伯格。 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").他拒绝(1724年)的阿普萨拉椅子数学在大学和莱比锡在1743年发表的重要“的哲学和矿物工程”(“歌剧哲学等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.一年后他的身体出现了论文“论,并最终导致无限创作”的讨论,并包括一个灵魂的关系的。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").另一种科学的旅程将他带到丹麦,德国,荷兰,法国和意大利,并在1740年至1741年的作品出现在解剖阿姆斯特丹他的一个大(“Oeconomia regni animalis”)。The trend of his thoughts became distinctly religious in 1734 and exclusively so in 1745.他的思想成为明显的趋势在1734年和宗教等1745只研究。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.他声称,在后者的日期我们的主出现在伦敦的他,开始他把圣经的精神意义,并委托他向它阐述他的同胞们。With this vision there began, he declared, an intercourse with God, angels, and spirits which was to terminate only with his death.有了这一设想有开始,他宣布,一个交往与上帝,天使,和烈酒是终止与他的只有死亡。In 1747 he resigned his assessorship and, at his request, received as a pension the half of his salary. 1747年,他辞去assessorship,并在他的要求,领取的工资作为退休金,他的一半。He now spent his time between London, Amsterdam, and Stockholm, and wrote in Latin his voluminous theological works.现在,他度过了他的斯德哥尔摩时间与伦敦,阿姆斯特丹,和拉丁美洲神学说在他的长篇作品。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.这些很快引起了瑞典路德会神职人员注意的是,1771年设立一个委员会以研究他们,但没有采取行动对付他们的作者。 At his death Swedenborg received the Lord's Supper from a Protestant clergyman, to whom he affirmed his final attachment to his religious principles.在他去世斯韦登伯格收到一个新教牧师主的晚餐,向他申明他的最后依恋他的宗教原则。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,是他的习惯,很简单,工作和晚上睡觉没有多少关于白天或与天打下有时在恍惚连续数。In 1908 his remains were transferred from London to Sweden and deposited in the cathedral at Upsala. 1908年,他的遗体被转移到伦敦,瑞典和存放在在乌普萨拉大教堂。


Swedenborg and his followers hold that as the Christian religion succeeded the Jewish so the Swedenborgian teaching supplemented the Christian.斯韦登伯格和他的追随者认为,作为基督教的犹太人,以便成功的Swedenborgian教学补充了基督教。 This new dispensation promulgated by Swedenborg is, according to them, based on a Divinely revealed interpretation of the Sacred Scriptures.这种新体制斯韦登伯格颁布的是,根据他们的基础上,揭示了神圣的圣经神圣解释。Some of the characteristic features of this new religious system are presented in the following outline.这个新系统的一些宗教的主要特征,提出以下的轮廓。

God is Love Itself and Wisdom Itself.上帝是爱情本身和智慧本身。His Power is from and according to these as they flow forth into creative act.他的权力是从,并根据这些规定的行为,因为他们流动到创造性。

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.三位一体并不包括三个不同的神人,天主教徒,保留,但就是在这个意义上理解,在道成肉身的父亲或耶和华是神的存在本质,而儿子是人类(或分精神所承担的)元素神体,以便成为本之间的男子。 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因应这一假设,并由此产生的变形(语言颂扬在Swedenborgian土)的人的因素,从而成为在天上的,“一个”神圣的人权与一切权力。 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,因此,没有人化身第二个神,而是神的作为一个整体,包括他的父亲(神性),子(假设人类),和圣灵(神,人的力量)。

Life does not exist except in Him or from Him, and cannot be created.生活中并不存在,除非他或他,不能创造。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.它的形式存在,占创造的连续神圣的涌入的人。在这个地球上享有最高的参与生活,但他非常自卑,在这方面,向居住在其他的比赛无疑是行星,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. 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.本来学院授予他充分的自由,在使用时,他错误地认为,他举行了一次,但他们从没有自己和下跌远离上帝。主,后下降,并没有放弃的罪人,但形式似乎在向他一个天使,给他的法律途径收回他从他的罪恶。这些努力是无用的,上帝自己穿生物体与人类和赎回的人,他重新开放学院的生命神圣的涌入。男人教会获准进入新通过洗礼,他们是加强了精神生活的圣体招待会。

Justification cannot be obtained by faith alone; good works are likewise necessary.理由不能得到单独的信念,良好的工作同样是必要的。

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.隐居的修道院的不是帮助,而是精神上的成长障碍;的健康条件,后者是一个为世界的生命的行动研究。

Miracles and visions produce no real spiritual change because they destroy the requisite liberty.奇迹与梦想不会产生真正的精神改变,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. Death is the casting off by man of his material body which has no share in the resurrection.悬赏希望是不被推荐的美德,以激励,良好的行动是无效死亡时,提示由自我利益的动机。是由复活的人摆脱了物质的组织,在没有任何份额。

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天堂或地狱,中间住处国家被称为世界的精神,最终在那里得到指示,并准备为他们的。

We need not expect the Last Judgment for it has already taken place; it was held in 1757 in Swedenborg's presence.我们不必指望它最后的审判已经发生,它是在1757年举行的斯韦登伯格的存在。

No pure spirits exist; both angels and devils are former members of the human race, have organic forms, and experience sensation.没有纯粹的精神存在,两个天使和魔鬼是人类的前成员,都有机形式,感觉和经验。

The liturgy of the New Church is is modelled on the Anglican service.新的教会礼仪的是英国圣公会的服务为蓝本。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.英国教会的组织是公理,在各宗教团体美国大多数州都集中在协会根据一般的牧师负责,而“一般教会”(见下文)是公然政府主教研究。


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.斯韦登伯格没有企图在教会成立一个独立的,他提出了他的理论工程,以大学和神学院图书馆,希望他们可能是服务,如何遥遥领先,他认为是不确定的,因为他似乎觉得他的追随者可能会成员任何基督教教派。 But his views were, in many respects, so entirely new that their adoption made the foundation of a distinct religious body inevitable.但他的意见方面,在许多人,所以他们采用全新的身体基础的一个独特的宗教是不可避免的。Few accepted his opinions completely during his lifetime.很少接受了他的一生完全在他的意见。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,在两个英国圣公会牧师,托马斯哈特利,威尼克在北安普敦郡的校长,约翰克劳夫斯,校长圣约翰在曼彻斯特。 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,并通过英国的努力克劳夫斯,绝不是谁教会分离,兰开夏郡成为早日据点的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.新堂正式组织了1787年发生的中,詹姆斯欣德马什,前循道卫理牧师,被抽签方式确定主持的首次会议。The first public service was held in 1788 in a chapel at Great Eastcheap, London.第一次举行了公共服务,在1788年在伦敦一个小教堂在大Eastcheap。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社会很快形成各种英语城市,并在1789年的第一个新的教会大会的举行地点在刚才提到的崇拜。The number of adherents did not increase rapidly.的信徒人数不增加迅速。The conference has held annual meetings ever since 1815.该会议已经举行了自1815年年度会议纪录。Its minutes for 1909 contain the following statistics for England: 45 ministers, 70 societies, 6665 registered members, and 7907 Sunday scholars.对于1909年的统计数字为英格兰分钟包含以下内容:45部长,70个社团,6665注册会员,7907星期日学者。

In America the Swedenborgian doctrines were first introduced in 1784 at public lectures delivered in Philadelphia and Boston.在美国的Swedenborgian理论首先介绍了1784年在公开讲座在费城和波士顿发表。The first congregation was organized at Baltimore in 1792.第一次聚集在巴尔的摩举办于1792年。Since then the principles of the New Church have spread to many states of the Union.自那时以来的新教会的原则,对已蔓延到许多国家的联盟。The first general convention was held in Philadelphia in 1817.第一个总公约在费城举行的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,目前,主要组织的代表组成国家各项发出的。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. 1890年,宾夕法尼亚一般教会断绝其与联接公约和1897年在耶路撒冷的名义承担的新的一般教会。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).它编号,于1911年,24部长,16个教堂和890圣餐,而主要机构有107部长,130个教堂和8500圣餐(统计博士卡罗尔香港1月,在“基督教主张”,纽约州,25 ,1912)。Congregations of the New Church are to be found in all civilized countries; but their membership is small.教会团体的新发现要在所有文明国家,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,新教主教奥廷格翻译(1765年至1786年)的许多著作斯韦登伯格,但最重要的名称确定了该国历史的面值是,伊曼纽尔塔菲尔(1796年至1863年),教授,图书馆员的蒂宾根大学谁他一生致力于传播的Swedenborgianism。 His efforts were mainly literary; but he also organized a congregation in Southern Germany.他的努力,主要是文学,但他还组织了一次聚集在德国南部。The religion was proscribed in Sweden until 1866, when greater religious freedom was granted; the churches are still very few, and the membership insignificant.被取缔的宗教在瑞典,直到1866年,当更大的宗教自由是理所当然;教会仍然非常少,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,但是,那里以及在所有影响的其他国家的斯韦登伯格无法衡量的注册会员,因为其他教派的许多圣餐举行Swedenborgian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.该部命名为保持其在伊斯灵顿训练,伦敦大学的新教堂和新教会神学,学校在马萨诸塞州剑桥预备学校是一个位于马萨诸塞州沃尔瑟姆,和一个合议机构,在厄巴纳大学,俄亥俄州。 The General Church conducts a seminary at Bryn Athyn, Pa., and maintains several parochial schools.一般进行一堂,神在布林阿瑟,宾夕法尼亚州和维持几个教会学校。The denomination has displayed a remarkable publishing activity.该教派已表现出显着的出版活动。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.该斯韦登伯格学会成立于1810年在伦敦的文学印刷Swedenborgian并于1910年庆祝其100周年国际斯韦登伯格在国会会见了英国大都会研究。 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,美国纽约斯韦登伯格印刷及出版业协会新建,在斯图加特出版社,德国。A monumental edition of Swedenborg's scientific works is in course of publication under the auspices of the Swedish Royal Academy of Sciences.一个巨大的科学工程版斯韦登伯格的是皇家科学院在瑞典期间主持下出版的。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.他的神学作品的完整版本可在拉丁文和英文,并已部分刊登在众多阿拉伯现代语言,包括印度,和日本。The New Church publishes two quarterly reviews, some monthly magazines, and several weekly papers.新教会出版2季度审查,一些月刊杂志,和几个周报。

Publication information Written by NA Weber.出版信息韦伯写不适用。Transcribed by Thomas J. Bress. The Catholic Encyclopedia, Volume XIV.转录由托马斯J Bress。天主教百科全书,体积十四。 Published 1912.1912年出版。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, July 1, 1912. Nihil Obstat,1912年7月1日。Remy Lafort, STD, Censor.人头马lafort,性病,检查员。Imprimatur. +John Cardinal Farley, Archbishop of New York认可。+约翰法利枢机主教,约克大主教新


I. TAFEL, Documents concerning the Life and Character of Swedenborg (London, 1875-77).一,塔菲尔,文件涉及的生活和斯韦登伯格特征(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). II.无数的传记斯韦登伯格已写入:在英语的强悍(伦敦,1857年);弗莱彻(同上,1859);海德(同上,1863年),白(同上,1867年);伍斯特(波士顿,1883年);末段(伦敦,1886年); ODHNER(费城,1893年); TROBRIDGE(伦敦,标准差),在法国的芭蕾舞团(巴黎,1899年); BYSE(巴黎,1901年),在德国由RANZ(施韦比施哈尔,1851)。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.这些传记通常包含一个学说论述斯韦登伯格的,更全面地提出将在发现自己的作品,特别是:真正的基督徒宗教;阿卡纳Coelestia;的启示揭示;启示录的解释;神圣的爱和智慧,神圣的普罗维登斯;天堂与地狱。 PARSONS, Outlines of the Religion and Philosophy of Swedenborg (Boston, 1894); Transactions of the International Swedenborg Congress (London, 1910). III.帕森斯纲要的宗教和哲学的斯韦登伯格(波士顿,1894年);国会交易的国际斯韦登伯格(伦敦,1910年)。三。HINDMARSH, Rise and Progress of the New Church (London, 1861); DOLE, The New Church, What, How, Why?欣德马什,教会的兴起和新进展(伦敦,1861年),多尔,新教堂,什么,如何,为什么?(New York, 1906). (纽约,1906)。

For further bibliographical details consult HYDE, Bibliographical Index to the Published Writings of Emanuel Swedenborg (London, 1897).如需进一步详细咨询书目海德书目索引,1897年)的出版著作的伊曼纽尔斯韦登伯格(伦敦。Catholic writers on Swedenborg and his doctrine: GÖRRES, Emanuel Swedenborg, seine Visionen u.天主教作家斯韦登伯格和他的学说:约雷斯,伊曼纽尔斯韦登伯格,围网Visionen美国sein Verhältniss zur Kirche (Speyer, 1827); MÖHLER, tr.盛Verhältniss祖尔Kirche(斯派尔,1827年);莫赫勒,文。ROBERTSON, Symbolism (3rd ed., New York, sd), 353, 436-67.罗伯逊,象征主义(第3版。,纽约,标准差),353,436-67。

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