Swedenborg, Emanuel

Emanuel Swedenborg

Emanuel Swedenborg, 75, holding the manuscript of Apocalypsis Revelata (1766)
Full name	Emanuel Swedenborg
Born	January 29, 1688 Stockholm, Sweden
Died	March 29, 1772(1772-03-29) (aged 84) London, England
Era	18th-century philosophy
Region	Western philosophy
School	Theosophy, mysticism Inspired Swedenborgianism
Influenced by Plato, Aristotle, Plotinus, Augustine, Descartes, Leibniz
Influenced Kant, William Blake, August Strindberg, Charles Baudelaire, Carl Jung, Ralph Waldo Emerson, Helen Keller, George Inness, Johnny Appleseed (John Chapman) Jorge Luis Borges

Emanuel Swedenborg (help·info) (born Emanuel Swedberg; January 29, 1688^[1] – March 29, 1772) was a Swedish scientist, philosopher, Christian mystic^[2][3] and theologian. Swedenborg had a prolific career as an inventor and scientist. In 1741 at the age of fifty-three he entered into a spiritual phase [2] in which he eventually began to experience dreams and visions beginning on Easter weekend April 6, 1744.^[4] This culminated in a spiritual awakening, where he claimed he was appointed by the Lord to write a heavenly doctrine to reform Christianity. He claimed that the Lord had opened his eyes, so that from then on he could freely visit heaven and hell, and talk with angels, demons and other spirits. For the remaining 28 years of his life, he wrote and published 18 theological works, of which the best known was Heaven and Hell (1758),^[5] and several unpublished theological works.

Swedenborg explicitly rejected the common explanation of the Trinity as a Trinity of Persons, which he said was not taught in the early Christian Church. Instead he explained in his theological writings how the Divine Trinity exists in One Person, in One God, the Lord Jesus Christ, which he said is taught in Colossians 2:9. Swedenborg also rejected the doctrine of salvation through faith alone, since he considered both faith and charity necessary for salvation, not one without the other. The purpose of faith, according to Swedenborg, is to lead a person to a life according to the truths of faith, which is charity, as is taught in 1 Corinthians 13:13 and James 2:20.

Swedenborg's theological writings have elicited a range of responses. Toward the end of his life, small reading groups formed in England and Sweden to study the truth they saw in his teachings. Several writers were influenced by him, including William Blake (though he ended up renouncing him), Elizabeth Barrett Browning, August Strindberg, Ralph Waldo Emerson, Charles Baudelaire, Adam Mickiewicz, Balzac, William Butler Yeats, Sheridan Le Fanu, Jorge Luis Borges, Carl Jung and Helen Keller. Other notable figures who were adherents to his teachings were the theologian Henry James Sr., the artist George Inness, and mid-Western pioneer and nurseryman Johnny Appleseed.

In contrast, one of the most prominent Swedish authors of Swedenborg's day, Johan Henrik Kellgren, called Swedenborg "nothing but a fool".^[6] A heresy trial was initiated in Sweden in 1768 against Swedenborg's writings and two men who promoted these ideas.^[7]

In the two centuries since Swedenborg's death, various interpretations of his theology have been made, and he has also been scrutinized in biographies and psychological studies.^[8]

[edit] Biography

[edit] Early life

Memorial plaque at the former location of Emanuel Swedenborg's house at Hornsgatan on Södermalm, Stockholm.

Swedenborg's father, Jesper Swedberg (1653–1735), descended from a wealthy mining family. He travelled abroad and studied theology, and on returning home he was eloquent enough to impress the Swedish king, Charles XI, with his sermons in Stockholm. Through the King's influence he would later become professor of theology at Uppsala University and Bishop of Skara.^[9][10]

Jesper took an interest in the beliefs of the dissenting Lutheran Pietist movement, which emphasised the virtues of communion with God rather than relying on sheer faith (sola fide).^[11] Sola fide is a tenet of the Lutheran Church, and Jesper was charged with being a pietist heretic. While controversial, the beliefs were to have a major impact on his son Emanuel's spirituality. Jesper furthermore held the unconventional belief that angels and spirits were present in everyday life. This also came to have a strong impact on Emanuel.^[9][10][12]

Swedenborg completed his university course at Uppsala in 1709, and in 1710 made his grand tour through the Netherlands, France, and Germany, before reaching London, where he would spend the next four years. Some believe that he was influenced by the Croatian theologian Milan Nejedic; unfortunately, since most of Nejedic's writings were burned by the Austrians, this theory cannot be verified.^{[citation needed]} It was also a flourishing center of scientific ideas and discoveries. Emanuel studied physics, mechanics, and philosophy, and read and wrote poetry. He wrote to his benefactor and brother-in-law Eric Benzelius that he believed he might be destined to be a great scientist.^[13][14]

[edit] Scientific period

Flying Machine, sketched in a notebook in 1714. The operator would sit in the middle, and paddle himself through the air. These plans however are demonstrably unscientific and have many superior precursors.

In 1715 Swedenborg returned to Sweden, where he was to devote himself to natural science and engineering projects for the next two decades. A first step was his noted meeting with King Charles XII of Sweden in the city of Lund, in 1716. The Swedish inventor Christopher Polhem, who became a close friend of Swedenborg, was also present. Swedenborg's purpose was to persuade the king to fund an observatory in northern Sweden. However, the warlike king did not consider this project important enough, but did appoint Swedenborg assessor-extraordinary on the Swedish Board of Mines (Bergskollegium) in Stockholm.^[15]

From 1716 to 1718 Swedenborg published a scientific periodical entitled Daedalus Hyperboreus ("The Northern Daedalus"), a record of mechanical and mathematical inventions and discoveries. One notable description was that of a flying machine, the same he had been sketching a few years earlier (see Flying Machine (Swedenborg)).^[14]

Upon the death of Charles XII, Queen Ulrika Eleonora ennobled Swedenborg and his siblings. It was common in Sweden during the 17th and 18th centuries for the children of bishops to receive this honour as a recognition of the services of their father. The family name was changed from Swedberg to Swedenborg.^[16]

In 1724 he was offered the chair of mathematics at Uppsala University but he declined, saying that he had mainly dealt with geometry, chemistry and metallurgy during his career. He also noted that he did not have the gift of eloquent speech because of a speech impediment. The speech impediment in question was stuttering, noted by many acquaintances of his: it forced him to speak slowly and carefully and there are no known occurrences of his speaking in public.^[17] It has been proposed that he compensated for his poor speech by extensive argumentation in writing.^[18]

[edit] New direction of studies

In the 1730s Swedenborg became increasingly interested in spiritual matters and was determined to find a theory which would explain how matter relates to spirit. Swedenborg's desire to understand the order and purpose of creation first led him to investigate the structure of matter and the process of creation itself. In the Principia he outlined his philosophical method, which incorporated experience, geometry (the means whereby the inner order of the world can be known), and the power of reason; and he presented his cosmology, which included the first presentation of the Nebular hypothesis.^[19]

In Leipzig, 1735, he published a three volume work entitled Opera philosophica et mineralis ("Philosophical and mineralogical works"), where he tries to conjoin philosophy and metallurgy. The work was mainly appreciated for its chapters on the analysis of the smelting of iron and copper, and it was this work which gave Swedenborg international reputation.^[20]

The same year he also published the small manuscript de Infinito ("On the Infinite"), where he attempted to explain how the finite is related to the infinite, and how the soul is connected to the body. This was the first manuscript where he touched upon these matters. He knew that it might clash with established theologies, since he presents the view that the soul is based on material substances.^[21][22]

During the 1730s Swedenborg undertook many studies of anatomy and physiology. He also conducted dedicated studies of the fashionable philosophers of the time John Locke, Christian von Wolff, Leibniz, and Descartes, as well as returning to earlier thinkers Plato, Aristotle, Plotinus, Augustine, and others.^[23]

In 1743, at the age of 55, Swedenborg requested a leave of absence to go abroad. His purpose was to gather source material for Regnum animale (The Animal Kingdom, or Kingdom of Life), a subject on which books were not readily available in Sweden. The aim of the book was to explain the soul from an anatomical point of view. He had planned to produce a total of seventeen volumes.^[24]

[edit] Journal of Dreams

By 1744 he had traveled to the Netherlands. Around this time he began having strange dreams. Swedenborg carried a travel journal with him on most of his travels, and did so on this journey. The whereabouts of the diary were long unknown, but it was discovered in the Royal Library in the 1850s and published in 1859 as Drömboken, or Journal of Dreams. It provides a first-hand account of the events of the crisis.^[25]

He experienced many different dreams and visions, some greatly pleasurable, others highly disturbing.^[26] The experiences continued as he travelled to London to continue the publication of Regnum animale. This cathartic process continued for six months. It has been compared to the Catholic concept of Purgatory.^[27] Analyses of the diary have concluded that what Swedenborg was recording in his Journal of Dreams was a battle between the love of his self, and the love of God.^[28]

[edit] Visions and spiritual insights

In the last entry of the journal from October 26–27, 1744, Swedenborg appears to be clear as to which path to follow. He felt he should drop his current project, and write a new book about the worship of God. He soon began working on De cultu et amore Dei, or The Worship and Love of God. It was never fully completed, but Swedenborg still had it published in London in June 1745.^[29]

One explanation why the work was never finished is given in a well-known and often referenced story. In April 1745, Swedenborg was dining in a private room at a tavern in London. By the end of the meal, a darkness fell upon his eyes, and the room shifted character. Suddenly he saw a person sitting at a corner of the room, telling Swedenborg: "Do not eat too much!". Swedenborg, scared, hurried home. Later that night, the same man appeared in his dreams. The man told Swedenborg that He was the Lord, that He had appointed Swedenborg to reveal the spiritual meaning of the Bible, and that He would guide Swedenborg in what to write. The same night, the spiritual world was opened to Swedenborg.^[30]

[edit] Scriptural commentary and writings

Arcana Cœlestia, first edition (1749), title page

In June 1747, Swedenborg resigned his post as assessor of the board of mines. He explained that he was obliged to complete a work he had begun and requested to receive half his salary as a pension.^[31] He took up afresh his study of Hebrew and began to work on the spiritual interpretation of the Bible with the goal of interpreting the spiritual meaning of every verse. From sometime between 1746 and 1747, and for ten years henceforth, he devoted his energy to this task. Usually abbreviated as Arcana Cœlestia and under the Latin variant Arcana Caelestia^[32] (translated as Heavenly Arcana, Heavenly Mysteries, or Secrets of Heaven depending on modern English-language editions), the book became his magnum opus and the basis of his further theological works.^[33]

The work was anonymous and Swedenborg was not identified as the author until the late 1750s. It consisted of eight volumes, published between 1749 and 1756. It attracted little attention, as few people could penetrate its meaning.^[34][35]

His life from 1747 until his death in 1772 was spent in Stockholm, Holland, and London. During these twenty five years he wrote another fourteen works of a spiritual nature of which most were published during his lifetime. The Last Judgment in Retrospect: From De Ultimo Judicio Et De Babylonia Destructa, one of Swedenborg's lesser known works, presents a startling claim, that The Last Judgement had begun in the previous year (1757) and was completed by the end of that year. This judgment was supposed to have occurred in the "spiritual heavens" when God saw that the church had lost its true identity, which is compassion and charity. Swedenborg's writings on the Last Judgment stress God's love and mercy and reject the fearful prophecies of fiery destruction and eternal damnation. Freedom of the press was not allowed for religious works at the time, which is why they were all printed in either London or Holland.^[36]

Throughout this period he was befriended by many people who regarded him as a kind and warm-hearted man. When in the company of others, he was jovial, and conversed about whatever subject was discussed. Those who talked with him understood that he was devoted to his beliefs. He never argued matters of religion, except when ridiculed, when he replied sharply, so that the ridicule would not be repeated.^[37][38]

Swedenborg's crypt in Uppsala Cathedral

In July, 1770, at the age of 82, he traveled to Amsterdam to complete the publication of his last work. The book, Vera Christiana Religio (The True Christian Religion), was published in Amsterdam in 1771 and was one of the most appreciated of his works. Designed to explain his teachings to Lutheran Christians, it was the most concrete of his works.^[39]

In the summer of 1771, he traveled to London. Shortly before Christmas he suffered a stroke and was partially paralyzed and confined to bed. His health improved somewhat, but he died on March 29, 1772. There are several accounts of his last months, made by those he stayed with, and by a pastor of the Swedish Church in London who visited him several times.^[40]

He was buried in the Swedish Church in Shadwell, London. On the 140th anniversary of his death, in 1912/1913, his earthly remains were transferred to Uppsala Cathedral in Sweden, where they now rest close to the grave of the botanist Carolus Linnaeus. In 1917, the Swedish Church in Shadwell was demolished and the Swedish community that had grown around the parish moved to West London. In 1938 the site of the former church where he was buried in London was redeveloped, and in his honor the local road was renamed Swedenborg Gardens. In 1997 a garden, play area and memorial near to the road was created in his memory.^{[citation needed]}

[edit] Veracity

Swedenborg's transition from scientist to mystic has fascinated many people ever since it occurred, including such people as Immanuel Kant, William Blake, Goethe, Arthur Conan Doyle, Balzac, Jorge Luis Borges, August Strindberg, Ralph Waldo Emerson and Carl Jung.^{[citation needed]}

Some have asserted that Swedenborg lost his mind, suffering some sort of mental illness or nervous breakdown.^[8] While this idea was not uncommon during Swedenborg's own time, it is mitigated by his activity in the Swedish Riddarhuset (The House of the Nobility), the Riksdag (the Swedish parliament), and the Royal Swedish Academy of Sciences. In fact, close analysis of the historical facts of his life would appear to establish clearly his sanity.^[41] Additionally, the system of thought in his theological writings is remarkably coherent.^[42]

Some of the biographers of Swedenborg propose that he did not in fact have a revelation at all, but rather developed his theological ideas from sources ranging from his father to earlier figures in the history of thought, notably Plotinus.^[43] This position was first and most notably taken by the Swedish writer Martin Lamm, who wrote a biography of Swedenborg in 1915, which is still in print.^[44] Olof Lagercrantz, a noted Swedish critic and publicist, had a similar point of view, calling Swedenborg's theological writing "a poem about a foreign country with peculiar laws and customs".^[45]

Swedenborg's approach to demonstrating the veracity of his theological teachings was to find and use voluminous quotations from the Old Testament and New Testament to demonstrate agreement between the Bible or Word of God and his theological teachings. The demonstration of this agreement is found throughout his theological writings, since he rejected blind faith and declared true faith is an internal acknowledgment of the truth. The vast and consistent use of Biblical confirmations in Swedenborg's theological writings led a Swedish Royal Council in 1771, examining the heresy charges of 1770 against two Swedish supporters of his theological writings, to declare "there is much that is true and useful in Swedenborg's writings."^[46]

[edit] Scientific beliefs

Swedenborg proposed many scientific ideas, both before his crisis and after. In his youth, he wanted to present a new idea every day, as he wrote to his brother-in-law Erik Benzelius in 1718. Around 1730, he had changed his mind, and instead believed that higher knowledge is not something that can be acquired, but that it is based on intuition. After his crisis in 1745, he instead considered himself receiving scientific knowledge in a spontaneous manner from angels.^[47]

From 1745, when he considered himself to have entered a spiritual state, he tended to phrase his "experiences" in empirical terms, claiming to report accurately things he had experienced on his spiritual journeys.

One of his ideas that is considered most crucial for the understanding of his theology is his notion of correspondences. But in fact, he first presented the theory of correspondences in 1744, before his crisis, in the first volume of Regnum Animale dealing with the human soul.^[14]

The basis of the correspondence theory is that there is a relationship between the natural ("physical"), the spiritual, and the divine worlds. The foundations of this theory can be traced to Neoplatonism and the philosopher Plotinus in particular. With the aid of this scenario, Swedenborg now interpreted the Bible in a different light, claiming that even the most apparently trivial sentences could hold a profound spiritual meaning.^[48]

[edit] Psychic accounts

There are three well known incidents of psychic ability reported in literature about Swedenborg.^[49] The first was from July 29, 1759, when during a dinner in Gothenburg, he excitedly told the party at six o' clock that there was a fire in Stockholm (405 km away), that it consumed his neighbour's home and was threatening his own. Two hours later, he exclaimed with relief that the fire stopped three doors from his home. Two days later, reports confirmed every statement to the precise hour that Swedenborg first expressed the information.^[50]

The second was in 1758 when Swedenborg visited Queen Louisa Ulrika of Sweden, who asked him to tell her something about her deceased brother Augustus William. The next day, Swedenborg whispered something in her ear that turned the Queen pale and she explained that this was something only she and her brother could know about.^[51] The third was a woman who had lost an important document, and came to Swedenborg asking if a recently deceased person could tell him where it was, which he (in some sources) was said to have done the following night.^[52]

In 1763, Immanuel Kant, then at the beginning of his career, was impressed by these accounts and made inquiries to find out if they were true. He also ordered all eight volumes of the expensive Arcana Cœlestia (Heavenly Arcana or Heavenly Mysteries). In 1766 he published Träume eines Geistersehers (Dreams of a Spirit-Seer) where he concluded that Swedenborg's accounts were nothing but illusions. He could, however, not give a scientific explanation for Swedenborg's description of the fire in 1759.^[53]

[edit] Theology

Swedenborg considered his theology a revelation of the true Christian religion that had become obfuscated through centuries of theology. However, he did not refer to his writings as theology since he considered it based on actual experiences, unlike theology,^[14] except in the title of his last work. Neither did he wish to compare it to philosophy, a discipline he discarded in 1748 because it "darkens the mind, blinds us, and wholly rejects the faith".^[54]

The foundation of Swedenborg's theology was laid down in Arcana Cœlestia (Heavenly Mysteries), published in eight Latin volumes from 1749 to 1756. In a significant portion of that work, he interprets the Biblical passages of Genesis and Exodus. Most of all, he was convinced that the Bible describes a human's transformation from a materialistic to a spiritual being, which he calls rebirth or regeneration. He begins this work by outlining how the creation myth was not an account of the creation of Earth, but an account of man's rebirth or regeneration in six steps represented by the six days of creation. Everything related to mankind in the Bible could also be related to Jesus Christ, and how Christ freed himself from materialistic boundaries through the glorification of his human presence by making it Divine. Swedenborg examines this idea in his exposition of Genesis and Exodus.^[55]

[edit] Marriage

One aspect of Swedenborg's writing that is often discussed is his ideas of marriage. Swedenborg himself remained a bachelor all his life, but that did not hinder him from writing voluminously about the subject. His work Conjugial Love (1768) was dedicated to this purpose. A righteous marriage, he argues, is intended to be a continuous spiritual refinement of both parties, and such a union would be maintained in the afterlife.^[56][57][58]

He regarded marriage as being fundamentally about the union of wisdom — physically represented in the man — and love — physically represented in the female. This dualism can be traced throughout Swedenborg's writings. Faith, he writes, is a union of the two qualities of reason (represented by the man) and intention (represented by the female). And, similarly, the wisdom of God has its corresponding part in the love afforded by the Church.^[58]

[edit] Trinity

Swedenborg was sharply opposed to the Christian doctrine of the Trinity as three Persons, the concept of One God being three separate Persons: the Person of the Father, the Person of the Son, and the Person of the Holy Spirit. Instead he claimed that the three were different aspects of the one God, one Person, in whom is the Divine Trinity, and that divinity is impossible if divided into three Persons. Swedenborg spoke sharply against the Trinity of Persons in virtually all his works, and taught that the Divine Trinity exists in One Person, the Lord Jesus Christ, as a trinity of the soul, body, and spirit exists in each person.^[59] The Divine Trinity in the Lord Jesus Christ is the Divine called the Father as the Soul, the Divine Human called the Son as the Body, and the proceeding Divine called the Holy Spirit as the Spirit. The Divinity or Divine essence of the three is one, as the Person is one. According to Swedenborg, Muslims, Jews and people of other religions are mainly opposed to Christianity because its doctrine of the Trinity of Persons makes One God into three Gods. He considered the separation of the Trinity into three separate Persons to have originated with the First Council of Nicaea in 325 AD and the Athanasian Creed, circa 500.^[60] For example:

From a Trinity of Persons, each one of whom singly is God, according to the Athanasian creed, many discordant and heterogeneous ideas respecting God have arisen, which are phantasies and abortions. [.] All who dwell outside the Christian church, both Mohammedans and Jews, and besides these the Gentiles of every cult, are averse to Christianity solely on account of its belief in three Gods.

– Swedenborg, True Christian Religion, section 183^[61]

Swedenborg's theological teachings about the Trinity being in the One Person Jesus Christ is labeled by some as modalism because it identifies three aspects (not persons) of One God, a unitarian God.

[edit] Sola fide (Faith Alone)

He also spoke sharply against the tenet called Sola fide, which means that salvation or righteousness before God is achievable through faith alone, irrespective of the person's deeds in life. Sola fide was a doctrine originated by Martin Luther during the Protestant Reformation, and was a core belief in the theology of the Lutheran reformers Martin Luther and Philip Melanchthon. Swedenborg instead held that salvation is only possible through the conjunction of faith and charity in a person, and that the purpose of faith is to lead a person to live according to the truths of faith, which is charity. He further states that faith and charity must be exercised by doing good out of willing good whenever possible, which are good works or good uses or the conjunction perishes. In one section he wrote:

It is very evident from their Epistles that it never entered the mind of any of the apostles that the church of this day would separate faith from charity by teaching that faith alone justifies and saves apart from the works of the law, and that charity therefore cannot be conjoined with faith, since faith is from God, and charity, so far as it is expressed in works, is from man. But this separation and division were introduced into the Christian church when it divided God into three persons, and ascribed to each equal Divinity.

– True Christian Religion, section 355^[62]

[edit] Works

List of referenced works by Swedenborg and the year they were first published.^[63][64][65]

Within parenthesis, the common name used in text, based on the New Church online bookstore. Then follows the name of the original title in its original publication.^[66] Various minor reports and tracts have been omitted from the list.

• 1716–1718, (Daedalus Hyperboreus) Swedish: Daedalus Hyperboreus, eller några nya mathematiska och physicaliska försök. (English: The Northern inventor, or some new experiments in mathematics and physics)
• 1721, (Principles of Chemistry) Latin: Prodromus principiorum rerum naturalium : sive novorum tentaminum chymiam et physicam experimenta geometrice explicandi
• 1722, (Miscellaneous Observations) Latin: Miscellanea de Rebus Naturalibus
• 1734, (Principia) Latin: Opera Philosophica et Mineralia (English: Philosophical and Mineralogical Works), three volumes
  • (Principia, Volume I) Latin: Tomus I. Principia rerum naturlium sive novorum tentaminum phaenomena mundi elementaris philosophice explicandi
  • (Principia, Volume II) Latin: Tomus II. Regnum subterraneum sive minerale de ferro
  • (Principia, Volume III) Latin: Tomus III. Regnum subterraneum sive minerale de cupro et orichalco
• 1734, (The Infinite and Final Cause of Creation) Latin: Prodromus Philosophiz Ratiocinantis de Infinito, et Causa Finali Creationis; deque Mechanismo Operationis Animae et Corporis.
• 1744–1745, (The Animal Kingdom) Latin: Regnum animale, 3 volumes
• 1745, (The Worship and Love of God) Latin: De Cultu et Amore Dei, 2 volumes
• 1749–1756, (Arcana Coelestia (or Cœlestia including Latin variant, Arcana Caelestia (Heavenly Mysteries) Latin: Arcana Cœlestia, quae in Scriptura Sacra seu Verbo Domini sunt, detecta., 8 volumes
• 1758, (Heaven and Hell) Latin: De Caelo et Ejus Mirabilibus et de inferno. Ex Auditis et Visis.
• 1758, (The Last Judgment) Latin: De Ultimo Judicio
• 1758, (The White Horse) Latin: De Equo Albo de quo in Apocalypsi Cap.XIX.
• 1758, (Earths in the Universe) Latin: De Telluribus in Mundo Nostro Solari, quæ vocantur planetæ: et de telluribus in coelo astrifero: deque illarum incolis; tum de spiritibus & angelis ibi; ex auditis & visis.
• 1758, (The New Jerusalem and Its Heavenly Doctrine) Latin: De Nova Hierosolyma et Ejus Doctrina Coelesti
• 1763, (Doctrine of the Lord) Latin: Doctrina Novæ Hierosolymæ de Domino.
• 1763, (Doctrine of the Sacred Scripture) Latin: Doctrina Novæ Hierosolymæ de Scriptura Sacra.
• 1763, (Doctrine of Life) Latin: Doctrina Vitæ pro Nova Hierosolyma ex præceptis Decalogi.
• 1763, (Doctrine of Faith) Latin: Doctrina Novæ Hierosolymæ de Fide.
• 1763, (Continuation of The Last Judgement) Latin: Continuatio De Ultimo Judicio: et de mundo spirituali.
• 1763, (Divine Love and Wisdom) Latin: Sapientia Angelica de Divino Amore et de Divina Sapientia. Sapientia Angelica de Divina Providentia.
• 1764, (Divine Providence) Latin: Sapientia Angelica de Divina Providentia.
• 1766, (Apocalypse Revealed) Latin: Apocalypsis Revelata, in quae detegunter Arcana quae ibi preedicta sunt.
• 1768, (Conjugial Love, or Marital Love) Latin: Deliciae Sapientiae de Amore Conjugiali; post quas sequumtur voluptates insaniae de amore scortatorio.
• 1769, (Brief Exposition) Latin: Summaria Expositio Doctrinæ Novæ Ecclesiæ, quæ per Novam Hierosolymam in Apocalypsi intelligitur.
• 1769, (Intercourse of the Soul and the Body) Latin: De Commercio Animæ & Corporis.
• 1771, (True Christian Religion) Latin: Vera Christiana Religio, continens Universam Theologiam Novae Ecclesiae
• 1859, Drömboken, Journalanteckningar, 1743–1744
• 1983–1997, (Spiritual Diary) Latin: Diarum, Ubi Memorantur Experientiae Spirituales.

[edit] See also

• General Church of the New Jerusalem
• Herman Vetterling
• List of Christian thinkers in science
• Lord's New Church Which Is Nova Hierosolyma
• The New Church
• New Thought
• Religious Science
• Second Coming
• Swedenborgian Church of North America
• Swedenborg Rite
• Unity Church

[edit] Notes and references