The New Church (Swedenborgian)

A family of four churches that grew from the theological writings of Emanuel Swedenborg, who held that the Lord opened to him the inner meaning of the Bible, and that these writings bring the Lord's Second Coming.

General Church of the New Jerusalem, A Statement of the Order and Organization of the General Church (amended to date by Bishop Thomas L. Kline, July 2008; foreword by Bishop Peter M. Buss, 2000)

General Church (newchurch.org), Core Beliefs

General Church (newchurch.org), New Revelation

General Church (newchurch.org), Baptism and Confirmation

General Church (newchurch.org), New Church rituals and traditions (by Ayisha Synnestvedt in consultation with Rev. Louis D. Synnestvedt)

General Church (newchurch.org), History of the New Church

General Church (newchurch.org), Swedenborg

General Church (newchurch.org), Bishop's Office (page dated as of July 1, 2019)

General Church, Annual Report, fiscal year July 1, 2025 to June 30, 2026 (letter from Bishop Peter M. Buss, Jr.)

General Church (newchurch.org), Three Steps to Salvation

General Church (newchurch.org), Eternity and Marriage

General Church (newchurch.org), How Can We Rationalize the Concept of One God, with the Trinity?

General Church (newchurch.org), How Does Jesus REALLY Save? (unsigned and undated on the page)

General Church (newchurch.org), What Did Jesus Accomplish by His Death on the Cross? (unsigned and undated on the page)

Bryn Athyn Church (a General Church society), Adult Service

Bryn Athyn Church (a General Church society), Holy Supper/Communion

Bryn Athyn Church, Adult Service order of service and bulletin, June 20, 2021

Phoenix New Church (a General Church society), Special Services

Phoenix New Church (a General Church society), Worship Services

Swedenborgian Church of North America (swedenborg.org), Beliefs

Swedenborgian Church of North America (swedenborg.org), History of the Movement (includes a 2021 history by Rev. Dr. Jim Lawrence)

Swedenborgian Church of North America (swedenborg.org), Theological Works

Swedenborgian Church of North America (swedenborg.org), Membership

Journal of the Swedenborgian Church, 2025 (No. 203): Constitution and Bylaws, Standing Resolutions, statistics, reports

Swedenborgian Church of North America (swedenborg.org), Convention 2026 Business Meeting Report and Election Results (Aug. 8, 2026)

The Lord's New Church Which Is Nova Hierosolyma, The Essentials of the Church

The Lord's New Church Which Is Nova Hierosolyma, Who We Are

The Lord's New Church Which Is Nova Hierosolyma, History of The Lord's New Church

The Lord's New Church Which Is Nova Hierosolyma, Principles of Doctrine and Order

The Lord's New Church Which Is Nova Hierosolyma, home page

The Lord's New Church Which Is Nova Hierosolyma, The Word of the Third Testament

General Conference of the New Church (Britain), Articles of Association, 2025

General Conference of the New Church (Britain), Yearbook 2023-2024

General Conference of the New Church (Britain), Yearbook 2025-2026

Emanuel Swedenborg, Arcana Coelestia n. 10325 (trans. John Faulkner Potts), Academy of the New Church online edition

Emanuel Swedenborg, White Horse n. 16 (trans. Willmott), Academy of the New Church online edition

Emanuel Swedenborg, Heavenly Doctrine n. 266 (trans. Whitehead), Academy of the New Church online edition

Emanuel Swedenborg, Last Judgment n. 45 (trans. Whitehead), Academy of the New Church online edition

Emanuel Swedenborg, Divine Providence n. 325 (trans. Dick and Pulsford), Academy of the New Church online edition

Emanuel Swedenborg, True Christian Religion n. 677 (trans. Chadwick), Academy of the New Church online edition

Emanuel Swedenborg, True Christian Religion n. 684 (trans. Chadwick), Academy of the New Church online edition

Emanuel Swedenborg, True Christian Religion n. 126 (trans. Chadwick), Academy of the New Church online edition

Emanuel Swedenborg, True Christian Religion n. 722 (trans. Chadwick), Academy of the New Church online edition

Emanuel Swedenborg, Heaven and Hell, New Century Edition, Portable (trans. George F. Dole; Swedenborg Foundation; section numbers as printed)

Rev. J. E. Bowers, missionary of the Canada Association of the New Jerusalem, Missionary Talks on Subjects of New Church Doctrine (London: James Speirs, 1889; preface dated Toronto, November 1, 1888), "The Holy Sacraments and Their Uses" (text hosted at swedenborgstudy.com)

The New Church began with books, not a congregation. Swedenborg published his theological works between 1749 and 1771, and groups of readers formed after his death in 1772. The readers were divided early on one question: whether his works are "helpful commentaries on the Scriptures" or "bearing Divine authority." That question runs through the family. The General Convention (1817) became the Swedenborgian Church of North America, which gives the Writings authority but declines to make any reading final. The Academy of the New Church (1876) led to the General Church, which holds that the Writings are the Word of God. In 1937 a dispute over a Dutch minister's thesis that the Writings are a Third Testament led to the Lord's New Church Which Is Nova Hierosolyma.

Swedenborg's spiritual eyes are opened

The General Church reports that "in 1745, he reported that his 'spiritual eyes' were opened, enabling him to converse with God, angels, and spirits." Its "New Revelation" page describes him as "a scientist and philosopher who spent decades studying the natural world before experiencing a spiritual awakening in midlife." The works that followed are the foundation of every church in this chapter.

The theological works are published

The Swedenborgian Church of North America says that "between the years 1749 and 1771, Emanuel Swedenborg published a number of theological works." Readers call them the Writings or, in the General Church, the Heavenly Doctrine.

The Last Judgment, as Swedenborg described it

In Last Judgment n. 45 (Whitehead translation) Swedenborg wrote that "this Last Judgment was commenced in the beginning of the year 1757, and was fully accomplished at the end of that year," and that it took place "in the spiritual world," not on the earth. His readers date the beginning of the Lord's Second Coming from it.

Swedenborg dies

Swedenborg died on March 29, 1772, by the General Church's dates. Its history page says he "never founded any church or group, but merely wrote with the hope that the insights would influence the Christian churches of his time."

The first societies, in London

The General Church says "the first organization was formed in London" in 1783 to read and translate the Writings. "In 1787, it became clear that the new doctrine could not be preached in conjunction with the old. The group broke away to pursue independent worship." The Swedenborgian Church of North America dates the first Swedenborgian church in England to the same year: "registered in England in 1787."

James Glen lectures in America (two dates given)

The General Church says "the doctrines were first publicly taught in America in 1784 in a lecture by James Glen." The history on the Swedenborgian Church of North America's site, written by Rev. Dr. Jim Lawrence, says Glen "gave the first American public lectures in 1794." The two pages disagree by ten years, and no record read here settles it.

The General Convention

The Swedenborgian Church of North America says "an annual summer convention has been held since the first one in 1817," and that before its present name it was called the General Convention of the New Jerusalem. It was incorporated under that legal name on January 29, 1861.

The Academy of the New Church

The General Church says "the Academy of the New Church" was founded in 1876 "under Rev. William Henry Benade's leadership in Philadelphia" to train a New Church priesthood. It adds: "As the Academy movement evolved, its views on baptism and leadership began to stand in sharp contrast to those of the General Convention."

The General Church separates (two dates given)

The Swedenborgian Church of North America writes of "the eventual secession in 1890 that became the second American Swedenborgian denomination, the General Church of the New Jerusalem." The General Church writes that after "a severance of connections with the Convention and in 1897, ministers from the Academy of the New formally established 'The General Church of the New Jerusalem.'" The two accounts may describe different steps of one separation, but no record read here settles the date, so both are given, each in its own words.

Bryn Athyn Cathedral

The General Church says that "during the war years of 1914-1918, John Pitcairn built the now famous Bryn Athyn Cathedral." The community around it became the General Church's center.

Nova Hierosolyma separates from the General Church

The Lord's New Church says that on April 7, 1937, the Rev. Ernst Pfeiffer was removed from the General Church's list of pastors and members after he held that "the Writings of Emanuel Swedenborg are the Third Testament of the Word of the Lord." Others joined him, and the body took its present name. In 1939 "Rev. Pitcairn established a non-profit corporation." The General Church's own history page does not mention this division.

The first woman ordained in the North American church

The Swedenborgian Church of North America says it "ordained their first female minister in 1975" and its first openly gay minister in 1997. Its 1986 Council of Ministers resolution says the central consideration in ordination is "the quality of the ministry that it believes the individual is capable of providing."

Emanuel Swedenborg

Born January 29, 1688, died March 29, 1772, by the General Church's dates. He is the human author of the Writings. The General Church says he "served as the means, not the source": the Lord used him "as He did prophets and apostles before." The Swedenborgian Church of North America says he "received truth from the Lord into his understanding" while reading the Bible.

John Chapman ("Johnny Appleseed")

A New Church missionary on the frontier. The Swedenborgian Church of North America gives his dates and says he planted on "many plots of land especially in Ohio and Indiana" and carried "bundles of pages from Swedenborg's books." The General Church, which calls him Jonathan Chapman, says he gave out "torn out pages from the Writings as 'good news fresh from heaven.'"

William Henry Benade

Led the Academy of the New Church in Philadelphia, the school from which the General Church grew, according to the General Church.

Ernst Pfeiffer

A Dutch General Church minister in The Hague. He began a magazine, De Hemelsche Leer, in 1930 and was removed from General Church membership in 1937. The Lord's New Church counts him with Theodore Pitcairn and Philip Odhner among its founders.

Peter M. Buss, Jr.

Signs the General Church's annual report for the year ending June 30, 2026 as "Executive Bishop of the General Church." The General Church's bishop page, dated 2019, names him in the same office.

Jim Lawrence

Listed as "Rev. Dr. Jim Lawrence, President" in the 2025 Journal. The church's report of its 2026 convention names a new recording secretary but does not say who holds the presidency, so the 2026 officer is unconfirmed here. The General Conference's chairman, Mrs. Margaret Cowie, was elected in 2022 "for four years until 2026"; her successor is not confirmed.

Four bodies, not one. The General Church and Nova Hierosolyma are episcopal and hold that the Writings are the Word of God. The Swedenborgian Church of North America is congregational and gives the Writings "the authority of the Holy Word" while declining to make any reading "final and prescriptive." The General Conference in Britain pledges its members to "His Holy Word, contained in the Bible and revealed anew in the theological books of Emanuel Swedenborg." Where this chapter gives a teaching, it names the body that holds it.

Names. The General Church calls its organization "the New Church" or "the General Church." The Convention calls itself the Swedenborgian Church. This chapter uses "New Church" for the whole family.

What the sources do not give. No source read here gives a membership figure for Nova Hierosolyma, the General Church's own account of the 1937 division, or a record that settles 1890 against 1897. One online lead, a General Church bishop's address, could not be read because the host blocked automated access, and the block was not worked around.

The Bible and Swedenborg's Writings together: the General Church and Nova Hierosolyma call the Writings the Word; the Convention gives them "the authority of the Holy Word."

All four bodies read the Bible through Swedenborg and treat his works as a revelation from the Lord. They differ on how far. The General Church's Order and Organization says: "The Old and New Testaments are the Word of God" and "The Theological Writings given by the Lord through Emanuel Swedenborg are also the Word of God." It adds that "the Old Testament, the New Testament and the Writings together are the supreme authority in matters of faith," while no bishop, clergy or council may "by pronouncement or by majority vote, decide doctrinal issues and thereby bind the conscience of the Church." The General Church's public page says the same thing more gently: "Because we believe it is from the Lord, we treat it as if it has authority." Nova Hierosolyma is plainest: its Essentials acknowledge "the Word of the Lord in its three Testaments, the Old Testament, the New Testament, and the Writings of Emanuel Swedenborg, which are the Third Testament." The Swedenborgian Church of North America, in a 1978 Standing Resolution, says the teachings are "presented to us with the authority of the Holy Word" yet warns that a written revelation "can be misunderstood if it is insisted that a single interpretation is final and prescriptive." The General Conference in Britain defines "the Doctrines of the New Church" as "the doctrines contained in the Theological Writings of Emanuel Swedenborg."

Which books are the Word. The bodies' own pages say "the Old and New Testaments" without a list. Swedenborg gives the rule and the list in three of his works, each quoted here in its own English translation, and the General Church and Nova Hierosolyma receive those works as the Word. Arcana Coelestia n. 10325 (Potts translation) says: "The books of the Word are all those which have an internal sense; and those which have not an internal sense are not the Word." The Old Testament books it names are the five books of Moses, Joshua, Judges, the two books of Samuel, the two books of Kings, the Psalms, and the Prophets Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah and Malachi. In the New Testament it names the four Gospels and Revelation. Heavenly Doctrine n. 266 (Whitehead translation) gives the same list, calling the last book the Apocalypse, and ends: "The rest have not the internal sense." White Horse n. 16 (Willmott translation) gives it again and adds that Job "is an ancient book in which, indeed, there is an internal sense, but not in a connected order." Set beside the Protestant Bible (this chart's comparison; none of the three passages makes it), the books not named are Ruth, Ezra, Nehemiah, Esther, 1 and 2 Chronicles, Job, Proverbs, Ecclesiastes and the Song of Solomon, and in the New Testament Acts and every letter. No page read from any of the four bodies says how that list fits their statements that "the Old and New Testaments" are the Word.

The Theological Writings given by the Lord through Emanuel Swedenborg are also the Word of God.

The acknowledgment of the Word of the Lord in its three Testaments, the Old Testament, the New Testament, and the Writings of Emanuel Swedenborg, which are the Third Testament.

The truth of these teachings revealed by the Lord to Swedenborg is presented to us with the authority of the Holy Word from which they are drawn, and by which they are confirmed.

The canon in Swedenborg's words. Three works, each in a different translator's English. Heavenly Doctrine n. 266 (Whitehead): "The books of the Word are all those which have the internal sense; but those books which have not the internal sense, are not the Word." White Horse n. 16 (Willmott): "The books of the Word are all those which contain an internal sense. Those, on the contrary, which do not contain an internal sense, are not the Word." Beside Arcana Coelestia n. 10325, quoted above, they differ in small words; all three agree on the rule and the list, and the later two cite n. 10325.

General Church, on the Word. Its public "Core Beliefs" page says: "The Bible, also known as the Word of God, is how God teaches us about Himself" and "The Bible is God speaking through literal stories and a systematic inner meaning." Its Order and Organization adds that the Old and New Testaments "have a spiritual sense which speaks throughout of the Lord." It also says: "From its inception the General Church of the New Jerusalem has believed that its constitution is the threefold Word - the Old and New Testaments and the Writings for the New Church. Therefore, it has no formal statement of doctrine which is binding upon individuals."

General Church, on the Writings in public. Its "New Revelation" page says: "The New Church draws its teachings from the Bible and something called the Heavenly Doctrine, a body of spiritual teachings we believe the Lord revealed through Emanuel Swedenborg in the 1700s." It also says "The Heavenly Doctrine does not replace the Bible." A candidate for baptism is asked to believe "that the Old and New Testaments, as well as Swedenborg's Writings, are a revelation from the Lord."

Nova Hierosolyma. It adds a rule for reading its Third Testament: "What is said in this Testament concerning the Sacred Scripture or Word applies also to itself." Its 1930 "Hague Position" put the same claim first: "The Writings of Emanuel Swedenborg are the Third Testament of the Word of the Lord."

The Convention and the General Conference. The Convention's resolution calls Swedenborg's works "this new revelation" and says each person "must search with discernment for critical meaning in Swedenborg's theological writings." Its beliefs page says it "avoids making definitive statements on doctrine, in order that all people of faith might come to their own conclusions." The General Conference's membership pledge reads: "I will endeavour to follow the teaching of His Holy Word, contained in the Bible and revealed anew in the theological books of Emanuel Swedenborg."

An early division. The General Church's history says: "Some have regarded them as helpful commentaries on the Scriptures and as a useful, but not infallible, guide to life. Others saw them as bearing Divine authority and signifying a New Christianity."

Saved by acknowledging God and living by the Ten Commandments, in a lifelong process of regeneration; baptism is an introduction to the church, given to infants and adults.

The General Church teaches: "The New Church teaches that every person is saved (chooses heaven) who acknowledges God and lives according to the Ten Commandments." An unsigned article on its site, "How Does Jesus REALLY Save?", says: "Jesus saved us, not through his death, but through his life," by overcoming evil in His own struggles and showing how to live. A companion page calls the cross "the final battle" against the hells: "it was not the only battle." Both rest on Swedenborg, whose True Christian Religion n. 126 (Chadwick translation) heads its section: "THE PASSION ON THE CROSS WAS THE LAST TEMPTATION WHICH THE LORD UNDERWENT AS THE GREATEST PROPHET," and "SO THIS WAS NOT IN ITSELF THE REDEMPTION." No page read from the Swedenborgian Church of North America speaks of the cross. It adds: "Certainly, we cannot earn our way to heaven by our works. But we only truly believe or have faith when we actively work to do God's will." Salvation is "progressive": rebirth "is not a single event." The Swedenborgian Church of North America puts it more widely: "People from all religions (or no religion) go to heaven if they live a life of integrity and kindness, in alignment with what they understand to be true." Nova Hierosolyma's page on regeneration quotes John 3:5 and True Christian Religion n. 572: "Unless a man is born again, and, as it were, created anew, he cannot enter in the Kingdom of God."

Baptism. The General Church baptizes infants and adults. Its page says: "Baptism is an introduction into the life and instruction of the New Church. Parents who baptize their infants are promising the Lord that they will try to raise and educate their child the best they can with the ideals in His Word." Adults who ask for it make "a personal commitment." The service "can take place in a small private service with just a minister or as part of a Sunday service." Its purpose is not stated as forgiveness of sins. Swedenborg's True Christian Religion n. 677 (Chadwick translation) gives baptism's first purpose: "to be introduced to the Christian Church, and at the same time brought into the company of Christians in the spiritual world." In n. 684 the "third purpose of baptism, which is its end in view, is a person's regeneration." On mode, no page of any of the four bodies read here says how the water is applied. The one account found is old: Rev. J. E. Bowers, a missionary of the Canada Association of the New Jerusalem, wrote in a book published in 1889 that "the mode in which we administer baptism, is by dipping the hand into the font, and then applying it to the forehead of the candidate." That is one writer's account of practice in the 1880s, not a present rule of any body. The General Church's page adds that baptism "actually causes your spirit to be present with other like-minded spirits." The Swedenborgian Church of North America and Nova Hierosolyma state neither mode nor purpose on the pages read.

The New Church teaches that every person is saved (chooses heaven) who acknowledges God and lives according to the Ten Commandments.

People from all religions (or no religion) go to heaven if they live a life of integrity and kindness, in alignment with what they understand to be true.

Baptism is an introduction into the life and instruction of the New Church.

Swedenborg on who is saved. In Divine Providence n. 325 (Dick and Pulsford translation) the heading reads: "THAT EVERY MAN CAN BE SAVED AND THAT THOSE ARE SAVED WHO ACKNOWLEDGE GOD AND LIVE WELL." An essay on the General Church's "Who Is Saved?" page quotes the same section as "All can be saved, and those are saved who acknowledge God and live good lives." That is a different English rendering, cited here as that essay's own.

Heaven and the nations. Heaven and Hell n. 321 (New Century Edition, Dole): "if non-Christians have lived decent lives, intent on obedience and appropriate deference and in mutual thoughtfulness as their religion requires so that they have acquired a measure of conscience, they are accepted in the other life." The Convention's page rests on this teaching.

What baptism requires, in the General Church. A candidate is asked to believe "the Lord Jesus Christ is the one God," that "a person is meant to live according to the Lord's teachings in order to grow towards heaven," and that the Bible "as well as Swedenborg's Writings, are a revelation from the Lord." The page adds: "Although baptism is not necessary to take part in worship or the Holy Supper, it does initiate a powerful internal shift." On the General Church's site the meaning is given as: "The waters of baptism represent a spiritual washing that occurs when the Lord's truth cleanses our actions, thoughts, and will."

Repentance. The General Church's page on its rituals says the church continues "to practice repentance (shunning evils and doing good)."

Where the bodies differ. The General Church, in its history, says that as the Academy movement grew, its "views on baptism and leadership" stood "in sharp contrast to those of the General Convention." No page read says what the difference on baptism was.

The Holy Supper is kept at set times, several times a year in the General Church societies read; the bread and wine are symbols of the Lord's love and wisdom.

The General Church's page on its rituals says: "The bread and wine are not physically flesh and blood, but they represent the Lord's Divine substance. Eating the bread corresponds to taking the Lord's love into our lives, while drinking the wine corresponds to accepting His wisdom." The Supper is also "a time to reflect on what we've been struggling with, admit the ways in which we've sinned, ask for the Lord's forgiveness, and be receptive to His help." How often it is kept is set by the local society. Bryn Athyn Church says: "We offer Holy Supper at all of our service two times a year, at the beginning of the calendar year in January and the beginning of the school year in September," and "also offer Holy Supper every 6-8 weeks" at separate services. Phoenix New Church, another General Church society, writes: "We offer this sacrament roughly four times a year." Communicants come to the front, kneel, and receive the bread and wine from the minister. The Swedenborgian Church of North America's Bylaws say the Supper "shall be administered at an appropriate time during the annual meetings," and its membership page says "The SCNA also practices an open table; all people are welcome to join us in the celebration of communion." Nova Hierosolyma speaks of "the daily giving of His Body and Blood, the daily feeding on the Bread and Wine of His Holy Communion" in its description of the Church's life, which is not a rule for a service. The British General Conference's yearbook records the number of "Holy Supper Administrations" in each society and a "Family Holy Supper service" at its annual meeting, and states no rule on frequency.

The bread and wine are not physically flesh and blood, but they represent the Lord's Divine substance.

We offer Holy Supper at all of our service two times a year, at the beginning of the calendar year in January and the beginning of the school year in September.

The SCNA also practices an open table; all people are welcome to join us in the celebration of communion.

Who is invited. At Bryn Athyn Church, "The adults and older teens are invited to take the bread and wine, in consultation with their parents." The Phoenix society says the Supper "is open to all adults." Swedenborg's True Christian Religion n. 722 (Chadwick) names those who approach worthily: "those who have faith in the Lord and charity towards the neighbour, so those who have been regenerated." Who may take the Supper is not weighed in the verdict.

Elements. Bryn Athyn Church offers wine and unleavened wheat bread, and since 2024 grape juice and gluten-free bread at some services. The General Church's own ritual page says "In the Word, the Lord set the example of a new way to keep the Passover by giving bread and wine to His disciples."

The General Church's second sacrament. Baptism and the Holy Supper are the two sacraments. Phoenix New Church says they "are often conducted during regular Sunday morning services," but "may also be conducted in private in a home or hospital setting."

Not found. No page from Nova Hierosolyma or the General Conference in Britain gives how often the Supper is kept, and no page from the General Church gives a rule for every society.

The General Church and Nova Hierosolyma are led by bishops and a three-degree priesthood; the North American Convention is congregational.

The General Church's own bishop page says: "The structure of the organization is Episcopal, but in a modified form." Its Order and Organization says: "The Executive Bishop of the General Church is its chief governor and general pastor," chosen by nomination from the Council of the Clergy, counsel from the Board, and confirmation by a General Assembly. "We have three levels of the priesthood - for instruction, pastoral uses and government," and a priest in the third degree "becomes a bishop" and is "authorized to ordain priests." It says: "The Writings teach that priests are to be the governors in the affairs of the church." Nova Hierosolyma has a bishop and an International Council of Priests; its page quotes the Writings that "Prefects over those things with men which are of Heaven, or over ecclesiastical things, are called priests, and their office, the Priesthood." Its history adds that it placed the Doctrine of the Church in the hands of the lay "line of the men [mankind] of the church," not the priesthood. The Swedenborgian Church of North America says: "We operate through a congregational form of government that gives full autonomy to local churches and groups in the governance of their spiritual life." Its Journal says: "The writings of our Church do not describe for us a particular form of church organization." The General Conference's Articles say: "The Ministers shall be responsible for the priestly things of the New Church as set out in the Doctrines of the New Church."

Women. The Swedenborgian Church of North America "ordained their first female minister in 1975." The British General Conference's 2023 yearbook says that "Miss Lynne Griffiths completed her entry for ordination and has started fulltime training for the Ministry," and its 2025 yearbook calls her a "final year ordination student." The General Church's Order and Organization speaks of every priest as "he" and states no rule on women. No page read from the General Church or from Nova Hierosolyma says whether women are ordained.

The Executive Bishop of the General Church is its chief governor and general pastor.

We operate through a congregational form of government that gives full autonomy to local churches and groups in the governance of their spiritual life.

Prefects over those things with men which are of Heaven, or over ecclesiastical things, are called priests, and their office, the Priesthood.

General Church structure. Its page says new bishops are "selected and nominated by the clergy, affirmed by the Board, then affirmed by the membership of the General Church." The Order and Organization adds that the bishop's selection "is progressive" and that the General Church "has no formal statement of doctrine which is binding upon individuals." The first degree of the priesthood is "authorized to preach the Word of God according to the doctrine of the New Church," to "administer the sacraments of baptism and the holy supper," and to officiate at confirmation. A bishop's "red stole" marks the third degree.

Nova Hierosolyma. Its history says its structure follows a "circle of life": a "Descending Line (Priestly Line)" and an "Ascending Line (Line of the Men [Mankind] of the Church)." Philip N. Odhner was ordained its bishop in May 1967. Its 1968 clause on "Freedom in the Church" says "no one in the Church can be compelled with regard to the acceptance of any doctrinal view," provided it is not "in opposition to the Essentials and the Principles of Doctrine."

Convention. Its governing body "is made up of 14 members," lay people and ministers. Its Journal says a licensed lay minister may, "in specific instances," be empowered "to administer the Sacrament of Baptism and/or the Holy Supper." It reports 73 active ordained ministers across 33 active churches.

A set order in the General Church with organ, choir, hymns from a Liturgy and kneeling prayer; the North American churches range from traditional to contemporary.

At Bryn Athyn Church the most formal service "is preceded by meditative preludes" and includes "four hymns, an interlude, and a postlude, as well as an Office with selections sung by the congregation," and "this service is the home of the Cathedral Choir." The bulletin of a June 2021 service says: "It is tradition to begin worship in quiet contemplation accompanied by music," then "The formal service begins with the singing of a hymn from the Liturgy." The people kneel for the minister's prayer, which is followed by the Lord's Prayer. Organ, choir and four soloists are listed, and there are readings and a sermon. At Phoenix New Church the family service is built from "songs, prayers, and a talk for the children," and the second part from "readings and a sermon aimed at adults." In the Swedenborgian Church of North America local churches choose their own form; LaPorte New Church reports contemporary services, traditional services with communion, and informal "Coffee Talks." No page read from Nova Hierosolyma or the General Conference describes its worship.

The most formal of the services, this is another service primarily supported by the organ.

It is tradition to begin worship in quiet contemplation accompanied by music.

The first part of the service is for the whole family; during this portion of the service there are songs, prayers, and a talk for the children.

Local variety. Bryn Athyn Church describes its Informal Family Service as "our informal, contemporary service."

Not found. No page read from any body states an instruction on whether instruments may be used, and none states a rule on the form of prayer. The verdict rests on the services described.

The Holy Spirit is the Lord's activity or the Divine truth proceeding from Him, not a separate person; Swedenborg's revelation is held to continue what prophets and apostles did.

The General Church says: "The Father is the Soul, the Son is the Body, and the Holy Spirit is the Activity of the One Divine Person." Its page on the Trinity says: "The Father, Son and Holy Spirit are names given for the soul, body, and activity of the one God. One God, one divine person." The Swedenborgian Church of North America says: "Divine Love and Divine Wisdom come together in Divine Action, represented by the Holy Spirit." Swedenborg writes in True Christian Religion n. 684 (Chadwick) that "The Holy Spirit means the Divine truth of faith." On gifts today, the General Church says of Swedenborg: "He served as the means, not the source. The Lord used him, as He did prophets and apostles before, to deliver teachings for a new era." No page read from any of the four bodies describes speaking in tongues, healing or other miraculous gifts as practiced by members today.

The Father is the Soul, the Son is the Body, and the Holy Spirit is the Activity of the One Divine Person.

Divine Love and Divine Wisdom come together in Divine Action, represented by the Holy Spirit.

He served as the means, not the source. The Lord used him, as He did prophets and apostles before, to deliver teachings for a new era.

Swedenborg's own account. The General Church's Swedenborg page says that in 1745 "he reported that his 'spiritual eyes' were opened, enabling him to converse with God, angels, and spirits." The Convention's resolution says the Second Coming is "a process of spiritual reawakening, beginning with a cosmic event in which Swedenborg was called to play a key role."

Nova Hierosolyma. Its home page says "In this Third Testament, the Lord has fulfilled His Second Coming."

The Last Judgment already took place in the spiritual world in 1757; the Second Coming is the Lord coming in His Word, not a visible return; the dead rise at once as spirits.

Swedenborg wrote in Last Judgment n. 45 (Whitehead translation): "This Last Judgment was commenced in the beginning of the year 1757, and was fully accomplished at the end of that year," and that "the Last Judgment does not exist on the earth, but in the spiritual world." Nova Hierosolyma says: "In this Third Testament the Lord has fulfilled His Second Coming." The Swedenborgian Church of North America says: "Swedenborg reported that the Second Coming had actually begun to take place in his lifetime – and in fact is still taking place. It is not an actual physical appearance of the Lord, but rather a returning of spirit and truth within each of us." On death, the General Church's rituals page says: "Resurrection into the other world happens at once. Because of this, the emphasis is not on a person's body, which was merely a temporary house for their spiritual body." Its core beliefs say "Life after death, heaven, and angels are all real. People freely choose their eternal destiny." Marriage continues in heaven for those who "truly love each other." Swedenborg's Heaven and Hell n. 311 (Dole) says "all the people in heaven and in hell are from the human race."

This Last Judgment was commenced in the beginning of the year 1757, and was fully accomplished at the end of that year.

It is not an actual physical appearance of the Lord, but rather a returning of spirit and truth within each of us.

Resurrection into the other world happens at once.

The bodies differ. Nova Hierosolyma teaches that the Second Coming is fulfilled in the Writings. The Convention teaches that it is "still taking place." The General Church's annual report speaks of "the teachings of the Lord God Jesus Christ in His Second Coming."

The inner meaning of the Bible

Every word of the canonical books carries a hidden spiritual sense, which Swedenborg's writings open.

The General Church says: "The Bible is God speaking through literal stories and a systematic inner meaning." The Swedenborgian Church of North America says: "The Bible is a symbolic story of our inner lives, and speaks to us on many levels." Nova Hierosolyma quotes Swedenborg: "the Lord has revealed to me the Word's internal sense. In its essence this sense is spiritual, and in relation to the external sense, which is natural, is as soul is to body." The test for a book of the Word is whether it has this sense (Arcana Coelestia n. 10325).

The Bible is God speaking through literal stories and a systematic inner meaning.

The Bible is a symbolic story of our inner lives, and speaks to us on many levels.

Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that in us ye might learn not to go beyond the things which are written; that no one of you be puffed up for the one against the other.

knowing this first, that no prophecy of scripture is of private interpretation. For no prophecy ever came by the will of man: but men spake from God, being moved by the Holy Spirit.

Now these were more noble than those in Thessalonica, in that they received the word with all readiness of the mind, examining the Scriptures daily, whether these things were so.

The apostles read the Old Testament for its plain sense and for Christ, and they never name a second layer that only a later seer could open. Paul's rule for the Corinthians is "not to go beyond the things which are written." The Bereans were commended for searching the scriptures "whether these things were so," which a hidden sense known only through one man's books would make impossible. The inner-sense test also draws a line through the Bible itself. A book counts as Word only if Swedenborg says it has this sense, and the apostles' own letters fail the test. Peter calls Paul's letters "scriptures." Credit belongs here: these bodies read the Old Testament as pointing to the Lord.

Where this meets the canon. If the books of the Word are only those with an internal sense, then Acts and every apostolic letter fall outside the Word. If the bodies mean the full Bible, then the rule that a book without this sense "is not the Word" cannot stand beside their statement. No page read says which.

One God, one person

The Father, Son and Holy Spirit are soul, body and activity of the one Lord Jesus Christ.

The General Church says: "Traditional Christianity says that God is one, yet insists that there are three distinct Divine persons of Father, Son and Holy Spirit." It reasons that three such persons would make "three Gods." It continues: "The Father, Son and Holy Spirit are names given for the soul, body, and activity of the one God. One God, one divine person." Its Order and Organization quotes Swedenborg: "God is one in Essence and in Person, and the Lord Jesus Christ is that God, in whom is the Divine Trinity of Father, Son and Holy Spirit." Nova Hierosolyma's first essential is "the Lord Jesus Christ in His Divine Human as the one only God of Heaven and Earth, in Whom is the Divine Trinity." The Convention's 1978 resolution says the first thing to believe and do is "to worship our Lord and Savior Jesus Christ as the one God in whom is the divine Trinity."

The Father, Son and Holy Spirit are names given for the soul, body, and activity of the one God. One God, one divine person.

The acknowledgment of the Lord Jesus Christ in His Divine Human as the one only God of Heaven and Earth, in Whom is the Divine Trinity.

And Jesus, when he was baptized, went up straightway from the water: and lo, the heavens were opened unto him, and he saw the Spirit of God descending as a dove, and coming upon him; and lo, a voice out of the heavens, saying, This is my beloved Son, in whom I am well pleased.

And I will pray the Father, and he shall give you another Comforter, that he may be with you for ever,

These things spake Jesus; and lifting up his eyes to heaven, he said, Father, the hour is come; glorify thy Son, that the Son may glorify thee:

And now, Father, glorify thou me with thine own self with the glory which I had with thee before the world was.

Thomas answered and said unto him, My Lord and my God.

The New Church deserves credit that it will not lower Christ: it worships Jesus as God, and Thomas called the risen Jesus "My Lord and my God." But at the Jordan the Son is baptized, the Spirit descends "as a dove," and the Father speaks from heaven; in the upper room Jesus says "I will pray the Father, and he shall give you another Comforter"; and in His last prayer with the disciples He says "Father, the hour is come; glorify thy Son." Nova Hierosolyma's answer, from the Writings, is that "in the state of humiliation the Lord prayed to the Father as to one who was other than Himself." No change of state explains the Jordan, where all three are present at once, and in the same prayer the Son asks for "the glory which I had with thee before the world was" (John 17:5), a glory shared with the Father before any state of humiliation began. The Scriptures show the Father, the Son and the Spirit distinct, and one God. A teaching that they are three names for one person's soul, body and activity cannot be read out of these texts.

Where the bodies agree and differ. All four confess "one God in whom is the divine Trinity." The General Church illustrates it as soul, body and activity; Nova Hierosolyma confesses the Lord "in His Divine Human," and the Convention uses the language of Divine Love and Wisdom. They should not be read as one formula.

How the Lord redeemed

Swedenborg taught that the Lord redeemed by subduing the hells and glorifying His Human, and that the cross was the last temptation, not in itself the redemption.

Swedenborg's True Christian Religion n. 126 (Chadwick translation) heads a section: the passion on the cross "WAS THE MEANS BY WHICH HE GLORIFIED HIS HUMAN," and "SO THIS WAS NOT IN ITSELF THE REDEMPTION." Redemption, it says, was "a battle against the hells, their subjugation and afterwards the ordering of the heavens." The General Church's Order and Organization quotes Swedenborg's summary: "The Lord from eternity, who is Jehovah, came into the world to subjugate the hells and glorify His Human. Without this no mortal could have been saved; and those are saved who believe in Him." An unsigned article on the General Church's site puts it most sharply: "Jesus saved us, not through his death, but through his life. He overcame evil and restored a sense of balance in the world, leaving us in freedom to choose good or evil." A companion page says "The final battle was the one on the cross." Nova Hierosolyma's page on the Third Testament quotes the Writings: "by the passion of the cross which was the last of the temptations, the Lord completely conquered the hells, and fully glorified His Human." The General Church's page on three steps says: "Salvation is about the Lord making us into angels, slowly and quietly." No page read from the Swedenborgian Church of North America or the General Conference speaks to it.

So this was not in itself the redemption.

The Lord from eternity, who is Jehovah, came into the world to subjugate the hells and glorify His Human.

Jesus saved us, not through his death, but through his life.

For I delivered unto you first of all that which also I received: that Christ died for our sins according to the scriptures;

But God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, shall we be saved from the wrath of God through him.

who his own self bare our sins in his body upon the tree, that we, having died unto sins, might live unto righteousness; by whose stripes ye were healed.

And according to the law, I may almost say, all things are cleansed with blood, and apart from shedding of blood there is no remission.

Here the New Church departs from what the apostles delivered first. Paul gives it "first of all": "Christ died for our sins according to the scriptures." Peter says Christ "his own self bare our sins in his body upon the tree," and the Hebrews writer says "apart from shedding of blood there is no remission." Swedenborg's answer is that a death for sins would make God an angry Father who must be appeased, but Paul puts the love on God's side of the cross: "God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us." To call the cross "not in itself the redemption," or to say the Lord saved "not through his death, but through his life," sets aside "being now justified by his blood." The life of Jesus is the pattern and His victory over evil is real, but the apostles place the forgiveness of sins in His death. The Writings, and the two bodies that call them the Word, take away the sacrifice that makes forgiveness possible.

Credit. The General Church rejects salvation by works as well: "we cannot earn our way to heaven by our works." That is a true word. Its error is the account of what the Lord did, not a claim that people earn heaven.

Who holds it. The teaching is Swedenborg's (True Christian Religion nn. 126 and 132), and the General Church and Nova Hierosolyma receive his works as the Word. The sharpest wording, "not through his death," comes from an unsigned, undated article on the General Church's site, not from its Order and Organization. The Convention's pages read do not speak of the cross, so this verdict is not laid on it.

Marriage that continues in heaven

Those who truly love each other will live together as married partners after death.

The General Church says: "The Writings of the New Church teach that those who truly love each other will dwell together in heaven after death." Swedenborg writes in Heaven and Hell n. 366 (Dole) that "it follows that there are marriages in the heavens just as there are on earth," and n. 367 (Dole): "Marriage in the heavens is the union of two people into one mind." Phoenix New Church, a General Church society, says "The New Church's teachings on marriage are unique, and precious to us."

The Writings of the New Church teach that those who truly love each other will dwell together in heaven after death.

Marriage in the heavens is the union of two people into one mind.

For in the resurrection they neither marry, nor are given in marriage, but are as angels in heaven.

For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as angels in heaven.

For the woman that hath a husband is bound by law to the husband while he liveth; but if the husband die, she is discharged from the law of the husband.

The Lord answered this question directly. The Sadducees asked whose wife the woman would be, and He said: "in the resurrection they neither marry, nor are given in marriage, but are as angels in heaven." Mark records it: "when they shall rise from the dead, they neither marry, nor are given in marriage" (Mark 12:25). Paul teaches that a wife is bound to her husband "while he liveth" (Romans 7:2). The General Church honors marriage highly, and that is to its credit. But the teaching that marriages continue in heaven contradicts the Lord's words about the resurrection.

Where it comes from. The teaching rests on Swedenborg's Heaven and Hell nn. 366-367 and is given in the General Church's public articles. No page read from the other three bodies states it.

The test is the same for every body: what the New Testament shows the first-century church doing and teaching, set beside what each church holds today. The New Church is not a body on this site's lineage chart, because all four bodies receive the Writings as revelation, so each placement rests on the rubric's rungs and the reason is given with it. The four bodies are not alike. Where they differ, the placement is scored on the General Church, the largest of the four and the one whose practice the sources describe, with Nova Hierosolyma beside it, and each verdict says where the Convention and the General Conference stand. They stand nearest the pattern in honoring Christ as God and in the stress on a lived faith. They stand furthest in adding a body of writings to the Word and in redefining what the cross did.

Every scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness: that the man of God may be complete, furnished completely unto every good work.

But though we, or an angel from heaven, should preach unto you any gospel other than that which we preached unto you, let him be anathema.

And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also, according to the wisdom given to him, wrote unto you; as also in all his epistles, speaking in them of these things; wherein are some things hard to be understood, which the ignorant and unstedfast wrest, as they do also the other scriptures, unto their own destruction.

I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto them, God shall add unto him the plagues which are written in this book: and if any man shall take away from the words of the book of this prophecy, God shall take away his part from the tree of life, and out of the holy city, which are written in this book.

Scripture says it is complete: "every scripture inspired of God" furnishes the man of God "completely unto every good work," and "though we, or an angel from heaven, should preach unto you any gospel other than that which we preached unto you, let him be anathema." The General Church calls Swedenborg's writings "also the Word of God," Nova Hierosolyma calls them the Third Testament, and the General Conference has its members pledge to follow the Word "revealed anew" in them; the Convention gives them "the authority of the Holy Word." That is a second source of authority, taken from a man who said he spoke with angels, and it takes the top rung for added scripture. The canon list makes it worse. Swedenborg says a book that lacks his inner sense "is not the Word," and the books he omits include Acts and every apostolic letter, yet Peter calls Paul's letters among "the other scriptures." The placement is scored on the General Church and Nova Hierosolyma. The Convention, on its own words, sits one rung nearer, because it binds no doctrine and will not make any reading final, but it still gives the Writings the Word's authority, so it is not near the line either.

Credit. The General Church says its Bishop and clergy may not bind the conscience on doctrine by vote, and the Convention declines to make Swedenborg's works final. These are real checks on human authority. They do not touch the second book itself.

And Peter said unto them, Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit.

Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death? We were buried therefore with him through baptism into death: that like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life.

for by grace have ye been saved through faith; and that not of yourselves, it is the gift of God; not of works, that no man should glory.

And in none other is there salvation: for neither is there any other name under heaven, that is given among men, wherein we must be saved.

The rubric asks whom baptism is for, how it is done and what it is for. The General Church baptizes infants as well as believing adults. No page read states a mode today, so mode is not scored; the only account found, from an 1889 missionary's book, describes a wet hand laid on the forehead. The purpose given is "an introduction" to the church, and the General Church says the act "causes your spirit to be present with other like-minded spirits," an effect on an infant who has not believed. That is not the forgiveness of sins that Peter named: "be baptized every one of you in the name of Jesus Christ unto the remission of your sins." Those two answers already set the placement at the far end, and the way of salvation confirms it. Swedenborg says the cross was "not in itself the redemption," an article on the General Church's site says Jesus "saved us, not through his death, but through his life," and the General Church says those are saved "who acknowledges God and lives according to the Ten Commandments." Paul says we are "justified by his blood," that "by grace have ye been saved through faith," and that we were "buried therefore with him through baptism into death." The Convention states no purpose for baptism and says people of all religions or none go to heaven if they live with integrity and kindness. The General Church rightly says faith must be lived, but it removes the death on which the apostles rest forgiveness.

Credit. The General Church offers baptism to adults who choose it, and teaches that baptism is "a personal commitment and willingness to be led by the Lord's truth." Its stress on repentance and a changed life is nearer James than much of Protestantism. It is the account of the cross and of baptism's purpose that Scripture contradicts.

For I received of the Lord that which also I delivered unto you, that the Lord Jesus in the night in which he was betrayed took bread; and when he had given thanks, he brake it, and said, This is my body, which is for you: this do in remembrance of me. In like manner also the cup, after supper, saying, This cup is the new covenant in my blood: this do, as often as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink the cup, ye proclaim the Lord’s death till he come.

And upon the first day of the week, when we were gathered together to break bread, Paul discoursed with them, intending to depart on the morrow; and prolonged his speech until midnight.

And they continued stedfastly in the apostles’ teaching and fellowship, in the breaking of bread and the prayers.

The cup of blessing which we bless, is it not a communion of the blood of Christ? The bread which we break, is it not a communion of the body of Christ?

The apostolic church broke bread on the first day of the week, and Paul passed on the Lord's own words: "this do in remembrance of me." The General Church societies read keep the Supper at set times through the year: twice a year at every service, with an added service every six to eight weeks at Bryn Athyn, and roughly four times a year at Phoenix. The Convention's Bylaws provide for it at the annual meeting. That is far from "upon the first day of the week, when we were gathered together to break bread." The General Church is right that the bread and wine remain bread and wine, "not physically flesh and blood." But it reads them as the Lord's love and wisdom taken in, while Paul says "as often as ye eat this bread, and drink the cup, ye proclaim the Lord's death till he come," and Swedenborg denies that the death was in itself the redemption. Who may come to the table is not counted against these bodies. The placement scores how seldom the Supper is kept, and what its meaning puts in place of the Lord's death.

Credit. The Supper is kept with preparation and prayer, and the Convention keeps an open table. The General Church ties it to repentance: "ask for the Lord's forgiveness."

And when they had appointed for them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they had believed.

For this cause left I thee in Crete, that thou shouldest set in order the things that were wanting, and appoint elders in every city, as I gave thee charge;

Take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops, to feed the church of the Lord which he purchased with his own blood.

The elders therefore among you I exhort, who am a fellow-elder, and a witness of the sufferings of Christ, who am also a partaker of the glory that shall be revealed: Tend the flock of God which is among you, exercising the oversight, not of constraint, but willingly, according to the will of God; nor yet for filthy lucre, but of a ready mind; neither as lording it over the charge allotted to you, but making yourselves ensamples to the flock.

The pattern is a plurality of elders in each church, with no clergy class and no office above the congregation. The General Church has a priesthood in three degrees "for instruction, pastoral uses and government," whose third degree has "ordaining power," and Nova Hierosolyma has the same shape. That is a hierarchy the apostles did not appoint. The Convention is congregational, with "full autonomy" to the local church, which is nearer the New Testament, but it has an ordained clergy. The General Conference works through a Council and an ordained ministry responsible for "the priestly things." The placement is scored on the General Church: a single Executive Bishop who is "chief governor and general pastor," who nominates every society's pastor and appoints regional pastors, over an ordained priesthood authorized to administer the sacraments, while a lay leader may preach only "sermons prepared by ordained priests." The Convention, scored on its own, would sit two rungs nearer the line, and the General Conference between. No office here binds doctrine of its own; the binding is done by the Writings, which is weighed under authority.

Credit. The Convention's local autonomy and the General Church's refusal to let the bishop bind doctrine by vote are both nearer the apostles than a single governing office with final say. The Convention also lets a licensed lay minister serve the Supper in specific cases.

speaking one to another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord;

Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with grace in your hearts unto God.

What is it then, brethren? When ye come together, each one hath a psalm, hath a teaching, hath a revelation, hath a tongue, hath an interpretation. Let all things be done unto edifying.

God is a Spirit: and they that worship him must worship in spirit and truth.

The church in Ephesus and Colossae was told to speak and teach "one to another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord." The General Church service read relies on the organ and a choir, an interlude and a postlude, and a printed Liturgy with a set order. That sets instrumental music in worship where the New Testament shows singing, and it adds a fixed form and an Office that the New Testament does not give. The bulletin also lists two lessons, one from Revelation and one from True Christian Religion, so the Writings are read in the assembly as the Word is. The people do kneel and pray, they read Scripture, and they hear a sermon, which is in the pattern. The Convention's churches vary in form; Nova Hierosolyma and the British Conference are not described on the pages read. The placement is for the services described.

Credit. The service is built around Scripture and prayer, and the congregation joins in singing and the Lord's Prayer. No collection basket is passed.

how shall we escape, if we neglect so great a salvation? which having at the first been spoken through the Lord, was confirmed unto us by them that heard; God also bearing witness with them, both by signs and wonders, and by manifold powers, and by gifts of the Holy Spirit, according to his own will.

Love never faileth: but whether there be prophecies, they shall be done away; whether there be tongues, they shall cease; whether there be knowledge, it shall be done away.

Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit:

God, having of old time spoken unto the fathers in the prophets by divers portions and in divers manners, hath at the end of these days spoken unto us in his Son, whom he appointed heir of all things, through whom also he made the worlds;

Scripture says the great salvation "was confirmed unto us by them that heard; God also bearing witness with them, both by signs and wonders, and by manifold powers, and by gifts of the Holy Spirit." That witness belonged to the apostles. The New Church does not claim tongues or healing as a present practice on the pages read, which is to its credit. But it holds that the Holy Spirit is the Lord's activity or truth and not a separate person, against the baptismal formula "into the name of the Father and of the Son and of the Holy Spirit," and it rests the whole church on a man's reported conversations with angels and spirits, a gift of revelation the New Testament says ended: "God... hath at the end of these days spoken unto us in his Son." The placement is authored. It is not at the far edge because no sign gifts are claimed.

Credit. The General Church says Swedenborg was a means and not the source, and it asks that its revelation be tested by reason. The Bereans' habit of testing is the right habit.

who also said, Ye men of Galilee, why stand ye looking into heaven? this Jesus, who was received up from you into heaven shall so come in like manner as ye beheld him going into heaven.

For the Lord himself shall descend from heaven, with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first; then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: it is sown in dishonor; it is raised in glory: it is sown in weakness; it is raised in power: it is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body.

And inasmuch as it is appointed unto men once to die, and after this cometh judgment;

The angels told the apostles that "this Jesus, who was received up from you into heaven shall so come in like manner as ye beheld him going into heaven," and Paul says "the Lord himself shall descend from heaven, with a shout, with the voice of the archangel." Swedenborg, whose works all four bodies receive, says the Last Judgment is already past, in the spiritual world, in 1757. Nova Hierosolyma says the Second Coming is fulfilled in the Writings, and the Convention says it is "not an actual physical appearance." The General Church teaches that the dead are raised at once into the other world and that "the emphasis is not on a person's body." Paul teaches that the dead are raised in a body: "it is raised a spiritual body," and the Hebrews writer says "after this cometh judgment," a judgment still ahead. The Convention's wording, that the Second Coming is "still taking place," is milder than the General Church's date of 1757, but it also denies a visible return.

Credit. The New Church teaches that life continues after death and that people answer for how they lived. Those are both true.

The New Church stands with the New Testament in honoring the Lord Jesus Christ as God and in worshiping Him. It teaches that faith must be lived, that the commandments bind, and that repentance is a daily work. It holds that death is not the end and that everyone answers for how they lived. It reads the Bible aloud, sings, prays the Lord's Prayer, and keeps baptism and the Supper. The General Church does not let its bishop bind doctrine by vote, and the Convention's churches govern themselves. Its members study Scripture, and their teaching on marriage and its stress on a useful life are earnest.

The test falls hardest where the New Church is most its own. It adds a body of writings to the Word and, in two of its bodies, calls them the Word, while Scripture is complete and any gospel beyond the apostles' is under a curse. Through Swedenborg it sets the cross to one side as "not in itself the redemption," where the apostles put the forgiveness of sins in the blood. Swedenborg says the Last Judgment took place in 1757 and the Second Coming is the Lord coming in His Word, where the angels promised that Jesus would come "in like manner." The General Church keeps the Supper a few times a year and baptizes infants as an introduction to the church, where the New Testament shows the Supper on the first day of the week and baptism for those who believed.

These verdicts rest on the text, not on the sincerity of the people. The New Church teaches its members to live by the Ten Commandments, and the Convention and the General Church both refuse to let a human office bind belief. The way back is the Bible alone as the sufficient guide, "that the man of God may be complete" (2 Timothy 3:17).

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