SPHER-0: October 2020

So much here i add we must pray first.

Things here are discerned away from things that are described
in many ways twisting whar christianity would otherwize
point out of these

seek god first and pray over any needs or delights in mind ,
in regards to all these : even the Christian ones.

So much here i add we must pray first.
Things here are discerned away from whar christianity would point out of these others::...

(BEWARE where they preach counter to bible ABOUT God, The Holy Spirit and sometimes even Jesus as unrealistic, make believe or of similsriage.

AGAIN.
beware of all where God Jesus Holy Spirit counter or contrary to bible .....
.....as if...""" not a literal being, but is an impersonal spiritual substance that is one with nature and the cosmos. This view is called "pantheism," the belief that everything is God and that reality consists only of the universe and nature...."""

My inclination in combigning these few to consider in the way of obstacles and flaws, is to drive the reader to some reasoning to each overall outline as to AT EVERY FINAL TURN. THIS ONE MOST IMPORTANT QUESTION derives at the answer , No , and No not for any umbrella, but for the sake of the unknown, ...caution, beware, be awaere, is not seemingly good enough in itself.
:
""":The question becomes, is it possible for a Christian to isolate the physical aspects""" .
.."""as simply a method of exercise, without incorporating the spirituality or philosophy behind it?""" ..
notICIng or NOT
."""WHERE WITHIN THE FUNDAMENTAL ORIGIN OR SURROUNDING INFLUENCE OF CREATION AND OTHER ORIENTATIONS: AN EXISTANT OR HISTORIC PRESENCE"""
with a blatantly """anti-Christian philosophy"""
AND also if some WRITTEN CONCEPTS IN ATTITUDES TOWARDS OTHER NON=CHRISTIAN,/NON-SPIRITUALLY CONSIDERED,,
... of """ any philosophy THAT HAS NOT changed."""

Statements Of Faith to GNV i changed all in attempt
but only thru the first 2 or so, as the rest are stilll ESV.

Section 1: The Bible
We believe the Bible, comprised of the Old and New Testaments, to be the inspired, infallible, and authoritative Word of God (Matthew 5:18; 2 Timothy 3:16-17). In faith we hold the Bible to be inerrant in the original writings, God-breathed, and the complete and final authority for faith and practice (2 Timothy 3:16-17). While still using the individual writing styles of the human authors, the Holy Spirit perfectly guided them to ensure they wrote precisely what He wanted written, without error or omission (2 Peter 1:21).

Section 2: God
We believe in one God, who is Creator of all (Deuteronomy 6:4; Colossians 1:16), who has revealed Himself in three distinct Persons—Father, Son, and Holy Spirit (ESV 2 Corinthians 13:14)(GNV 2Corinthians 13:13 see13 chapter full context)), yet who is one in being, essence, and glory (John 10:30). God is eternal (Psalm 90:2), infinite (1 Timothy 1:17), and sovereign (Psalm 93:1). God is omniscient (Psalm 139:1-6), omnipresent (Psalm 139:7-13), omnipotent (Revelation 19:6), and unchanging (Malachi 3:6). God is holy (Isaiah 6:3), just (Deuteronomy 32:4), and righteous (Exodus 9:27). God is love (1 John 4:8), gracious (Ephesians 2:8), merciful (1 Peter 1:3), and good (Romans 8:28).

Section 3: Jesus Christ
We believe in the deity of the Lord Jesus Christ. He is God incarnate, God in human form, the express image of the Father, who, without ceasing to be God, became man in order that He might demonstrate who God is and provide the means of salvation for humanity (Matthew 1:21; John 1:18; Colossians 1:15).

We believe that Jesus Christ was conceived of the Holy Spirit and was born of the virgin Mary (Matthew 1:23); that He is truly fully God and truly fully man (John 1:1,14); that He lived a perfect, sinless life (1 John 3:5); that all His teachings are true (John 14:6). We believe that the Lord Jesus Christ died on the cross for all humanity (1 John 2:2) as a substitutionary sacrifice (Isaiah 53:5-6). We hold that His death is sufficient to provide salvation for all who receive Him as Savior (John 1:12; Acts 16:31); that our justification is grounded in the shedding of His blood (Romans 5:9; Ephesians 1:7); and that it is attested by His literal, physical resurrection from the dead (Matthew 28:6; 1 Peter 1:3).

We believe that the Lord Jesus Christ ascended to Heaven in His glorified body (Acts 1:9-10) and is now seated at the right hand of God as our High Priest and Advocate (Romans 8:34; Hebrews 7:25).

Section 4: The Holy Spirit
We believe in the deity and personality of the Holy Spirit (Acts 5:3-4). He regenerates sinners (Titus 3:5) and indwells believers (Romans 8:9). He is the agent by whom Christ baptizes all believers into His body (1 Corinthians 12:12-14). He is the seal by whom the Father guarantees the salvation of believers unto the day of redemption (Ephesians 1:13-14). He is the Divine Teacher who illumines believers' hearts and minds as they study the Word of God (1 Corinthians 2:9-12).

We believe that the Holy Spirit is ultimately sovereign in the distribution of spiritual gifts (1 Corinthians 12:11). We believe that the miraculous gifts of the Spirit, while by no means outside of the Spirit’s ability to empower, no longer function to the same degree they did in the early development of the church (1 Corinthians 12:4-11; 2 Corinthians 12:12; Ephesians 2:20; 4:7-12).

Section 5: Angels and Demons
We believe in the reality and personality of angels. We believe that God created the angels to be His servants and messengers (Nehemiah 9:6; Psalm 148:2; Hebrews 1:14).

We believe in the existence and personality of Satan and demons. Satan is a fallen angel who led a group of angels in rebellion against God (Isaiah 14:12-17; Ezekiel 28:12-15). He is the great enemy of God and man, and the demons are his servants in evil. He and his demons will be eternally punished in the lake of fire (Matthew 25:41; Revelation 20:10).

Section 6: Humanity
We believe that humanity came into existence by direct creation of God and that humanity is uniquely made in the image and likeness of God (Genesis 1:26-27). We believe that all humanity, because of Adam’s fall, has inherited a sinful nature, that all human beings choose to sin (Romans 3:23), and that all sin is exceedingly offensive to God (Romans 6:23). Humanity is utterly unable to remedy this fallen state (Ephesians 2:1-5,12).

Section 7: Salvation
We believe that salvation is a gift of God’s grace through faith in the finished work of Jesus Christ on the cross (Ephesians 2:8-9). Christ’s death fully accomplished justification through faith and redemption from sin. Christ died in our place (Romans 5:8-9) and bore our sins in His own body (1 Peter 2:24). On the third day after His death, Jesus physically rose again, demonstrating His victory over sin and death (Romans 14:9).

We believe salvation is received by grace alone, through faith alone, in Christ alone. Good works and obedience are results of salvation, not requirements for salvation. Due to the greatness, sufficiency, and perfection of Christ’s sacrifice, all those who have truly received Christ as Savior are eternally secure in salvation, kept by God’s power, secured and sealed in Christ forever (John 6:37-40; 10:27-30; Romans 8:1, 38-39; Ephesians 1:13-14; 1 Peter 1:5; Jude 24). Just as salvation cannot be earned by good works, neither does it need good works to be maintained or sustained. Good works and changed lives are the inevitable results of salvation (James 2).

Section 8: The Church
We believe that the Church, the Body of Christ, is a spiritual organism made up of all believers of this present age (1 Corinthians 12:12-14; 2 Corinthians 11:2; Ephesians 1:22-23, 5:25-27). We believe in the ordinances of believer’s water baptism by immersion as a testimony to Christ and identification with Him, and the Lord’s Supper as a remembrance of Christ’s death and shed blood (Matthew 28:19-20; Acts 2:41-42, 18:8; 1 Corinthians 11:23-26). Through the church, believers are to be taught to obey the Lord and to testify concerning their faith in Christ as Savior and to honor Him by holy living. We believe in the Great Commission as the primary mission of the Church. It is the obligation of all believers to witness, by word and life, to the truths of God’s Word. The gospel of the grace of God is to be preached to all the world (Matthew 28:19-20; Acts 1:8; 2 Corinthians 5:19-20).

Section 9: Things to Come
We believe in the blessed hope (Titus 2:13), the personal and imminent coming of the Lord Jesus Christ to rapture His saints (1 Thessalonians 4:13-18). We believe in the visible and bodily return of Christ to the earth with His saints to establish His promised millennial kingdom (Zechariah 14:4-11; 1 Thessalonians 3:13; Revelation 3:10, 19:11-16, 20:1-6). We believe in the physical resurrection of all human beings—the saints to everlasting joy and bliss on the New Earth, and the wicked to eternal punishment in the lake of fire (Matthew 25:46; John 5:28-29; Revelation 20:5-6, 12-13).

We believe that the souls of believers are, at death, absent from the body and present with the Lord, where they await their resurrection when spirit, soul, and body are reunited to be glorified forever with the Lord (Luke 23:43; 2 Corinthians 5:8; Philippians 1:23, 3:21; 1 Thessalonians 4:16-17). We believe that the souls of unbelievers remain, after death, in conscious misery until their resurrection when, with soul and body reunited, they shall appear at the Great White Throne judgment and shall be cast into the Lake of Fire to suffer everlasting punishment (Matthew 25:41-46; Mark 9:43-48; Luke 16:19-26; 2 Thessalonians 1:7-9; Revelation 20:11-15).

POST TOPIC
STATEMENTS OF FAITH

This one I like from the Johhnny Appleseed day's , from His English Church called New Church or so"

Free will, morality and salvation

New Church adherents believe that the free will to choose between good and evil originates from one's spiritual equilibrium between heaven and hell. Hell influences humans to do evil, and heaven influences them to do good. This spiritual equilibrium frees humans to think rationally, which can lead to spiritual reform by acknowledging evil in oneself, ceasing to do evil and avoiding it.^[71] This choice is spiritual because every thought and action influences the soul and mind.^[72]

Good works join a person with angels, and evil joins them with evil spirits.^[72] Reform and salvation are possible with divine truth, which fights evil and falseness. When the truth is accepted and one has an evil desire, temptation (conflict) results. Although one must resist temptation, it is really a combat between God and the devil (or hell).^[73] Thus, "He who thinks that he fights from himself against the devil is enormously deceived."^[74]

Salvation (or condemnation) is a result of moral choices, based on intentions. Good is only considered good when evil is removed, and must be done out of love for God (not for profit or honor). Good comes only from God, who can conquer temptation (a continuous, lifelong process). Jesus came to save humanity because the spiritual equilibrium between heaven and hell had become unbalanced; more people began to choose evil, threatening the entire human race.^[75] By taking human form, God could fight hell directly; Jesus experienced temptation.^[76]

Remission of sins is their removal after repentance.^[77] The New Church differs from older Christian churches on this point. "The belief that the passion of the cross was redemption itself is a fundamental error of the church; and that error, together with the error concerning three Divine persons from eternity, has perverted the whole church, so that nothing spiritual is left in it."^[78] The crucifixion was the last temptation endured by Jesus.^[79]

Biblical canon

New Church adherents believe that the word of God is in the Bible, which has a symbolic, hidden spiritual meaning. Swedenborg's visions told him how (and why) the Bible is divinely inspired and are described in his multi-volume Arcana Coelestia (Heavenly Secrets). He called its symbolic language, where passages follow each other coherently and logically, correspondence. This inner meaning was kept hidden, and was revealed when humanity was ready. This hidden meaning distinguishes the Bible from other books, and Swedenborg supports his statements with biblical passages. The books with this inner, spiritual meaning forms the New Church biblical canon.

Old Testament

According to Swedenborg, the original text of the Old Testament is preserved in the Hebrew Masoretic Text, where letters were counted by the Masoretes to ensure that the text remained accurate.^[80] Like Judaism does, he divides the Old Testament into three parts: the Law of Moses, the Prophets, and the Psalms. The Old Testament books with an internal spiritual sense (and, thus, divinely inspired) include:

Swedenborg's grouping differs from Judaism's; he assigned Joshua, Judges, Samuel and Kings to the Law of Moses, but according to the Jewish biblical canon the Law of Moses (the Torah) refers to the first five books—Joshua, Judges, Samuel and Kings belong to the Prophets (Nevi'im). Elsewhere, however, Swedenborg says that Moses and Elijah represent the Law and the Prophets respectively.^[82]

The other books of the Old Testament (which are not generally believed to be divinely inspired) include those grouped by the Jews as "Writings" (Ketuvim). The Greek Septuagint incorporated other writings into the Hebrew texts, which Martin Luther removed and placed in the Apocrypha. Although the Jews included Lamentations, Daniel and the Psalms in the Ketuvim, New Church adherents consider them divinely inspired.^[83]

New Testament

The New Church regards the words of Jesus as divinely inspired, and considers the New Testament gospels of Matthew, Mark, Luke, John and the Book of Revelation as sacred scripture.^[84] The church holds the Acts of the Apostles and the epistles in esteem, similar to the Jewish regard for the Old Testament Writings. Swedenborg wrote that these books were included as an act of divine providence, since books for the general public explaining Christian doctrine were needed.^[85] He believed that although Paul's letters did not contain a word-for-word symbolic correspondence, they were still divinely influenced: "Paul indeed spoke from inspiration, but not in the same way as the prophets, to whom every single word was dictated but that his inspiration was that he received an influx, according to those things which were with him, which is quite a different inspiration, and has no conjunction with heaven by correspondences."^[86]

Pre-biblical texts

Swedenborg believed that sacred texts of an "Ancient Church" in the Middle East preceded Judaism, but the texts have been lost. Some, such as The Wars of Jehovah (Num. 21:14–15) and another book similar to those in the Prophets (Num. 21:27–30), are quoted in the Bible,.^[87] Another work that Swedenborg believed belonged to the ancient church was the Book of Jasher, which is also quoted in the Bible (Josh. 10:12–13, 2 Sam. 1:17–18); according to him, this book still existed in Tartary.^[88]

A Hebrew midrash, Sefer haYashar was published in Venice in 1625; an English translation was published in 1840. The Hebrew text was examined by the 19th-century biblical scholar George Bush (a relative of the Bush family), who later became a Swedenborgian minister. Although the New Church has no official position on this Hebrew text, Swedenborg said that the first parts of Genesis were taken from the "Ancient Word"^[89] and are found in the book of Jasher.^[90]

Assessment of other beliefs

The doctrines of the New Church review and assess the doctrines of earlier churches. Swedenborg believed that before the New Church can be received, the doctrines of older churches must be exposed and rejected;^[91] the New Church is so opposed to the doctrines of the older Christian churches that they cannot coexist.^[92]

Former Christian creeds

In the New Church, authority is based on divine revelation rather than creeds or church councils.^[93] All doctrine should be confirmed by scripture. The interpretation of scripture is determined by doctrine, however, and enlightenment by God should be sought when reading his words.^[94]

Apostles' Creed

The Apostles' Creed, the creed of the Apostolic Church, does not refer to a trinity: "I believe in God the Father Almighty, Creator of heaven and earth; and in Jesus Christ His only Son our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary: also in the Holy Spirit." This creed is in agreement with the New Church, since it does not mention an eternally-existing son.^[95]

Nicene Creed

The Nicene and Athanasian Creeds introduced the trinity.^[96] The Nicene Creed is a modified version of the Apostles' Creed; according to the New Church, a trinity of persons is a trinity of gods.^[97]^[98] The creed also introduces the concept of a son "begotten from eternity", which the New Church considers erroneous:^[99] "the Human, by which God sent Himself into the world, is the Son of God."^[100]

Athanasian Creed

The New Church considers the Athanasian Creed, like the Nicene, incorrect in defining a trinity of persons. However, the church believes that the Athanasian Creed can be corrected if a trinity of one person in God is understood when it speaks of a trinity of persons.^[101] The creed expresses the church's doctrine of the divine human: "That our Lord Jesus Christ, the Son of God, is both God and Man; and although He is God and Man, still there are not two, but there is one Christ. He is one, because the Divine took to itself the Human; yea, He is altogether one, for He is one Person: since as the soul and the body make one man, so God and Man is one Christ." According to the New Church, God's human nature was made divine.^[102]

Council of Chalcedon

The Council of Chalcedon declared that Jesus has two natures (divine and human), which contradicts New Church doctrine. Swedenborg said that it was revealed to him in a heavenly vision that "those who had the greatest influence in the council, and who were superior to the rest in rank and authority, came together in a dark room and there concluded that both a Divine and a human nature should be attributed to the Lord; principally for the reason, that otherwise the papal sway could not be maintained. For if they had acknowledged the Lord to be one with the Father, as He Himself says, no one could have been recognized as His vicar on earth; and schisms were arising at that time, by which the papal power might have fallen and been dissipated, if they had not made this distinction. Then to give their decision strength, they sought out confirmations from the Word, and persuaded the rest."^[103] Although most other churches maintain that Jesus has two natures, the New Church believes that his human nature was made divine.^[104]

Socinianism and Arianism

In Socinianism, Jesus' divinity is denied. Arianism is similar, believing that Jesus was a created being. Both are considered heretical by the New Church, which believes that the divine human is the means by which humanity is saved; since all those who are in heaven are in his presence, Christians who deny Jesus' divinity go to hell. However, this does not apply to those who have been born and lived outside Christianity.^[105] According to New Church revelation, many Christians are Socinian at heart and deny that Jesus is divine; this derives from a trinitarian doctrine, from dividing Christ into two natures, and from calling Jesus merely the son of Mary.^[106]

Islam

Islam was established by divine providence to eliminate idolatry. The New Church considers it a partial (or introductory) revelation; Islam worships one God, teaches one to live well and shun evil and teaches that Jesus was a great prophet and the son of the virgin Mary, but not the son of God (as in Christianity). The Quran contains teachings from sacred scripture.^[107]

The church believes that Islam is a religion adapted to societies that practice polygamy. Since polygamy is an opposite love from monogamous marriage, and a marriage between a husband and wife corresponds to the marriage of God and the church, spiritual matters were not revealed in Islam.^[108] It is regarded differently from Socinianism or Arianism because only Christians can profane what is holy by distorting scripture; non-Christians, such as Muslims, cannot.^[109] Muslims oppose any trinitarian Christian church.^[110] The New Church believes that Muslims may enter heaven, but only those who reject polygamy can learn the true nature of God.^[111]

Catholicism

According to Swedenborgianism, the Catholic Church has perverted scripture to obtain primacy and dominion in spiritual matters. The Council of Chalcedon declared that Jesus has a divine and human nature so that the pope could claim to be the vicar of Christ and appropriate spiritual powers to the priesthood that belong to God alone. Authority is claimed by the pope and the priesthood over that of scripture.^[112] The desire to spiritually rule others or appear pious for honor and reputation originates from self-love, which is opposite the love of God and others.^[113]

Papal primacy is claimed by the Catholic Church from an interpretation of Matthew 16:18–19, where the apostle Peter is appointed the rock on which the church will be built and given the keys to heaven. In the New Church, this passage is understood spiritually; the "rock" signifies the truth that Jesus is God, "Peter" signifies faith in God, and the "keys of the kingdom of heaven" signify the faith that allows one to enter heaven.^[114] Divine providence gave the Catholic Church spiritual dominion, since it helped spread the gospel and prevented the Christian church from being destroyed by Arianism or Socinianism.^[115]

Catholics who do not read scripture worship externally only, to prevent the scriptures from being profaned.^[116] New Church adherents believe that Catholics who have avoided idolatry, worshiped God alone and done good works can receive spiritual truth from scripture more easily.^[117]

Protestantism

Although the Protestant churches have broken away from the Catholic Church and rejected many of its traditions, their basic theology remains the same. Catholics and Protestants agree on the belief in the trinity, original sin, and justification by faith; the main difference is that the Protestants believe that faith alone saves, without acts of charity.^[118] The reformers separated faith from charity to separate completely from the Catholic Church.^[119]

In the New Church, good works must be done with the acknowledgment that good originates from God and not from self. The Protestant separation of faith and good works is derived from an epistle by Paul the Apostle saying that humanity is justified by faith, without "works of the law" (Romans 3:28). New Church adherents consider this is a false interpretation, for by "works of the law" Paul meant the external rituals of Mosaic law (not the Ten Commandments or acts of charity).^[120]

There is no instantaneous salvation by paying lip service to a belief in Christ.^[121] A person acquires a nature according to their works, and must repent for their sins by refusing to do evil. "The faith of the former church is, that repentance, remission of sins, renewal, regeneration, sanctification, and salvation, follow of themselves the faith that is given and imputed, without any thing of man being mingled or joined with them: but the faith of the New Church teaches repentance, reformation, regeneration, and thus remission of sins, with man's cooperation. The faith of the former church teaches the imputation of Christ's merit, and the imputation embraced in the faith that is given: but the faith of the New Church teaches the imputation of good and evil, and at the same time of faith, and that this imputation is according to the Sacred Scripture, while the other is contrary to it."^[122] Some Protestant churches (including the New Church) have withdrawn from the doctrine of faith alone: "The Word is read by them, and the Lord is worshipped, and hence with them there is the greatest light; and spiritual light, which is from the Lord as the Sun, which in its essence is Divine love, proceeds and extends itself in every direction, and enlightens even those who are in the circumferences round about, and opens the faculty of understanding truths, so far as they can receive them in accordance with their religion."^[123]

Eschatology

New Church adherents do not believe in an end of the world. The church has passed through several ages, each ending with a spiritual Last Judgment; the last of these occurred in 1757. Judgments also occurred at the time of Noah's Flood and Jesus' crucifixion. The purpose of the judgments is to separate good from evil in the intermediate spiritual world lying between heaven and hell. As a result of the judgments, a new age (or new church) begins among the people on earth. The New Church is a result of revelation.^[124]

Four churches have preceded the New Church. The first was the "Most Ancient Church" before the flood, when contact with heaven was direct. The second was the "Ancient Church", following the flood, which was destroyed by idolatry. The third was Judaism, which began with the revelation of the Ten Commandments to Moses on Mount Sinai. The fourth was Christianity, established by Jesus and his apostles, which divided into the Orthodox Church, the Catholic Church, and Protestantism.^[125]

Adherents believe that the New Church, the final phase, is a renewal of Christianity based on Jesus' Second Coming.^[126] It is the fulfillment of the prophecy of a New Jerusalem in the Book of Revelation.^[127] Swedenborg said that the New Church would be established gradually, since the false beliefs of the former churches had to be set aside.^[128]

Criticism

Swedenborg stated that he had distributed his books to English bishops and nobility, who considered them well-written but of little value and advised against reading them.^[129] Some members of other Christian denominations have criticised the church's denial of a trinity and Jesus' atonement. The New Church believes that there is one God in Jesus, and some Christian theologians classify the church as a cult.^[130]

Others reject Swedenborg's visions. Walter Ralston Martin quoted a critic that Swedenborg's spiritual experiences "were admittedly of such a character, that in an ordinary man they would have sufficed to qualify him for an asylum." According to Martin, however, his theological writings were so systematic that "no one can reasonably say that Swedenborg was insane":^[131] "Swedenborg was a rationalist, and paradoxically, a mystic. He was one who absorbed the introspective and subjective philosophy of Rene Descartes, and the empiricism of John Locke, which he combined with the transcendentalism of lmmanuel Kant, thus forming a mold into which Christian theology was poured, and what would not go into the mold (selected Old Testament works, the Pauline epistles, Acts, James, Peter, Jude, etc.), he simply discarded. What emerged was a deeply speculative philosophical system of theology, couched in a redefined Christian terminology, and buttressed with mystical visions, trances, and dreams."^[132]

The earliest assessment of Swedenborg came from contemporary German philosopher Immanuel Kant. Swedenborg was relatively unknown until 1759, when a fire broke out in Stockholm and threatened to burn down his house and his writings. At a dinner in Gothenburg, 480 kilometres (300 mi) away, he reportedly turned pale and described to the guests exactly what was happening until the fire was put out (three houses away from his house). This was investigated by Kant, who wrote Dreams of a Spirit-Seer criticizing Swedenborg and knowledge derived from dreams and visions.^[133] Kant wrote in letters that he privately admired Swedenborg, but did not publicly admit it in fear of ridicule.

Swedenborg stated that all teachings came to him from the Lord while reading scripture in a full waking state, and although allowed to converse with angels and spirits to give an account of the afterlife all doctrinal teachings were received from Jesus alone.^[134] Religious critics disagree, saying that he received his information from evil spirits and his revelations are "among the most antibiblical and anti-Christian material ever printed."^[135]^[136] According to Martin, Swedenborg "was apparently well aware of the fact that Pauline theology, if accepted at face value, would vitiate almost en toto his own. So he began with the basic assumption that he was right, and that the apostle Paul was wrong! In some of his visions and dreams, he stated that he actually argued with Paul, Luther, Calvin, and others. And, as ego triumphed, these great thinkers all retreated before Swedenborg’s new revelations. However, one factor must never be forgotten, and that is the statement that the New Testament is the criterion for measuring all subsequent revelations, and whatever is found to be contrary to it, must be and always has been, rejected by the Christian church."^[137]

Christians emphasize that in distinguishing an evil spirit from an angel, angels must glorify Jesus and teachings must be based on scripture.^[138] New Church adherents say that Swedenborg would agree, since he said no evil spirit can utter the name of Jesus; it signifies salvation, and those in the spiritual world speak as they think.^[139] Unlike many spiritualists, Swedenborg praises Jesus as the God of heaven and earth and his doctrines are derived from scriptural references. According to Swedenborg, none of the teachings originated from an angel or spirit and the spiritual world was revealed to him so humanity would know that there is life after death: "... When I think of what I am about to write and while I am writing, I enjoy a complete inspiration, for otherwise it would be my own; but now I know for certain that what I write is the living truth of God."^[2] "That the Lord manifested Himself before me His servant, and sent me to this office, and that He afterward opened the sight of my spirit, and so has admitted me into the spiritual world, and has granted to me to see the heavens and the hells, also to converse with angels and spirits, and this now continuously for many years, I testify in truth; likewise, that from the first day of that call I have not received any thing which pertains to the doctrines of that church from any angel, but from the Lord alone while I read the Word."^[140]

Critics note that Swedenborg viewed only 36 books in the Bible as divinely inspired.^[141] According to them, masquerading as a being of light is a demonic tactic;^[142] Swedenborg's allegorical, esoteric interpretations and paranormal encounters (bordering on the occult) contradict the scriptures and make his claims spurious.^[143]^[144] This criticism ignores the fact that the majority of Swedenborg's writings are based on direct scriptural quotations with numerous cross references. As for the writings of Paul, Swedenborg clarified the distinction between the epistles of Paul with the rest of scripture in his private diary: "...Paul indeed spoke from inspiration, but not in the same way as the prophets, to whom every single word was dictated but that his inspiration was that he received an influx, according to those things which were with him, which is quite a different inspiration, and has no conjunction with heaven by correspondences." ^[145]

Influence

Mormonism

D. Michael Quinn suggests that Joseph Smith, the founder of Mormonism, was influenced by Swedenborg's writings.^[146] Like Swedenborg, Mormons believe in eternal marriage. However, they require that the ritual be performed in a Mormon temple. Smith's concept of three heavens is similar to Swedenborg's view. Both Swedenborg and Smith refer to heaven as "celestial", similar to Paul's (see 2 Corinthians 12:2) description of a visit to the "third heaven". Edward Hunter (a Swedenborgian who became a Mormon) reported that in 1839 Smith told him that he was familiar with Swedenborg's writings.^[147]

New Thought

New Thought, a spiritual movement that began in the United States during the late 19th century, promotes positive thinking and healing. Phineas Quimby, a healer who said that illness in the body originated in false beliefs, was an early proponent. Quimby healed Warren Felt Evans, a Swedenborgian minister who became a healer and published several books promoting New Thought in New Church doctrines. According to Swedenborg, there is a correspondence from heaven with all things on earth.^[148]

Psychology

Carl Jung, founder of analytical psychology and a contemporary of Sigmund Freud, was familiar with Swedenborg's works. He cited Swedenborg's reported clairvoyance about the 1759 Stockholm fire as an example of synchronicity: "When ... the vision arose in Swedenborg’s mind of a fire in Stockholm, there was a real fire raging there at the same time, without there being any demonstrable or even thinkable connection between the two".^[149]

Notable figures with Swedenborgian connections

William Blake: His The Marriage of Heaven and Hell satirized Swedenborg's Heaven and Hell. Blake and his wife, Catherine, attended the first General Conference of the New Jerusalem Church in 1789. Blake was influenced by an earlier version of the New Church. His doctrine, however, later evolved.^[150]
Daniel Burnham: American architect and urban designer. His parents were Swedenborgians.
Johnny Appleseed (John Chapman): American missionary and pioneer who planted apple trees throughout the midwestern United States
Robert Frost: American poet who was baptized in the church^[151]
Leonard Gyllenhaal: entomologist and Swedenborgian
Stephen Gyllenhaal: descendant of Leonard, who was raised Swedenborgian
William Harbutt: inventor of plasticine
George Inness: American landscape painter
Helen Keller: wrote Light in My Darkness, which advocated Swedenborg's ideals
James Tyler Kent: late-19th-century American homeopathic physician who incorporated Swedenborgian principles into the homeopathic theory of disease, as described in his Lectures on Homeopathic Philosophy^[152]^[153]
George Lauder, Sr.: Scottish educator and political leader for the Chartist cause. Father to George Lauder and uncle to Andrew Carnegie, mentor to both.
Lucius Lyon: American statesman
William Rainey Marshall: fifth governor of Minnesota and advocate for African-American suffrage^[154]
Mehmet Oz: influenced by Sufi mysticism and Swedenborg^{[citation needed]}
Isaac Pitman: inventor of shorthand and member of the New Jerusalem church in Bath, England
Arthur Sewall: Democratic candidate for vice-president in the 1896 US presidential election
Ernest George Trobridge: architect and developer active in domestic architecture during the first half of the 20th century, particularly in London's northwestern suburbs
Lois Wilson: founder of Al-Anon, who was raised Swedenborgian^[155]
Robert Carter III: a planter from the Northern Neck of Virginia, "Virginia's first emancipator," was influenced by Swedenborg's views^[156]