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189 RELIGIOUS ENCYCLOPEDIA Swedenborg 13wete Swedenborg's Writings, Boston, 1839; I. Kant, Trdume eines Geistersehers, KSnigsberg, 1766, Eng. transl., Lon don, 1900, see below under F. Sewall; R. W. Emerson, Representative Men, Boston, 1850; E. Cambefort, Essai our Swedenborg et see idees esehatologaques, Strasburg, 1857; J. Mill, The Claims of Swedenborg, London, 1857; A. J. Matter, Emanuel de Swedenborg, Paris, 1863; H. James, The Secret of Swedenborg, Boston, 1869; J. J. van Oos terzee, Emanuel Swedenborg, Amsterdam, 1873; G. W allis, Swedenborg and Modern Culture, London, 1875; S. Simp son, The Delusions and Errors of Emanuel Swedenborg, North Walsham, 1876; W. Bruce, Wesley and Sweden borg, London, 1877; B. F. Barrett, Lectures on the New Dispensation, Boston, 1881; E. A. Beaman, Swedenborg and the New Age, Philadelphia, 1881; E. Swift, Sweden borg: the Man and his Works, London, 1883; E. Madeley, The Science of Correspondences Elucidated, London, 1884; W. Graham, The Facts of Being; a concurrent Study of the Divine Word and the theological Works of E. Swedenborg, London, 1896; G. Bush, Statement of Reasons for Embra cing the Doctrines of Swedenborg, new issue; New York, 1898; J. E. Bowers, Suns and Worlds of the Universe, London, 1899; G. Trobridge, Swedenborg and Modern Thought, London, 1899; A. Vismara, Emanuele Sweden borg, Milan, 1902; J. Whitehead, A Study of Swedenborg's Psychical States and Experiences, Boston, 1909; F. Sewall, Swedenborg and Dante. Essays on the New Renaissance, London, 1893; idem, Kant and Swedenborg, in Kant's Dreams of a Spirit Seer, ib. 1900; idem, Swedenborg and the Sapientia Angelica, in Constable's Philosophies Ancient and Modern, London, 1910. To the exposition of the philosophy of Swedenborg, The New-Church Review, Bos ton, and The New-Church Magazine and The New-Church Quarterly, London, are devoted. The New Philosophy, Lancaster, Pa., promulgates his science and philosophy.' SWEDISH EVANGELICAL MISSION COVENANT OF AMERICA: An association of churches in the United States which is an offshoot of the free-church movement in Sweden there organized into the Swedish Covenant. The history is as follows: In 1868 a congregation of former members of the First Swedish Lutheran Church of Chicago was or ganized and incorporated with a charter permitting the ordination of ministers. Other churches spring ing up in various towns, especially in Illinois and Iowa, united in 1873 with this congregation to form the Swedish Evangelical Lutheran Mission Synod. Another synod, the Swedish Evangelical Ansgarii Synod, was organized 1874, and the two bodies united, 1885, into the Swedish Evangelical Mission Covenant of America. The basis of the movement is the idea that each Christian church is a voluntary union of individuals upon the foundation of faith in Christ Jesus and of brotherly love and confidence, this union to be held open to every believer leading a Christian life, without considering differences of creeds as far as these do not imply a denial of the authority of the Holy Scriptures. The covenant is not, strictly speaking, a church organization, but rather a missionary society having churches as its members.. The churches have in fact consolidated because their missionary spirit has led them on to missionary enterprises too large for any :jingle church to undertake. There is at the same time a tendency, although not very pronounced, to grow into a more intimate consolidation along den6mi national lines. And, in theory at least, the cove nant has, through its annual conferences, the same disciplinary power over any single church as the church over any single church-member. The organization reports 185 churches, 375 min-
isters, 34,500 church-members, property value $143,000, income for missionary purposes 7$31,000.
It has three weekly periodicals, Misaionavitnnan and Chicagobladet,, published in Chicago, and Yeckobladet, published in Minneapolis. D. NYVALL.
BIHLIOI3$APnY: D . Magnus, The Scandinavian Work in Michigan, in The Home Missionary; Mar., 1885; P. Waldenstr5m, Genom Nordamerikas Fdrenta Staler, Stockholm, 1890; idem, Nya F&rder genom Nordamerikas Forenta Staten, Stockholm, 1902; World's Congress of Religions, ed. J. H. Barrows, Chicago, 1893; A. P. Nelson, Miaaionavlinnernea H%storia, Minneapolis, 1906.
SWEENY, JAMES FIELDING: Anglican bishop of Toronto; b. in London, England, Nov. 15, 1$57. He was educated at McGill University, Montreal (B.A., 1878), and was ordered deacon in 1880 and priested in the following year. In 1880-83 he was rector of St. Luke's, Montreal, and of St. Philip's; Toronto (1883-1909), also being commissary for the bishop of Moosonee in 1901-09, domestic chaplain to the archbishop of Toronto in 1903-09, and archdeacon of York, diocese of Toronto, in 1906-09. In 1909 he was consecrated bishop of Toronto.
SWETE, HENRY BARCLAY: Church of England; b. at Bristol Mar. 14, 1835. He was educated at Gonville and Caius College, Cambridge (B.A., 1859), and was ordered deacon in 1858 and ordained priest in the following year. He was curate of Blagdon, Somerset (1858-65), All Saints', Cambridge (1866-68), and Tor Mohun, Devonshire (1869-72), and rector of Ashdon, Essex (1877-90). He was fellow of his college (1858-77); tutor (i8721875); divinity lecturer in the University of Cambridge (1875-77); professor of pastoral theology in King's College, London (1882-90); and since 1890 has been regius professor of divinity at Cambridge, where he was Lady Margaret preacher in 1902-03. After being an honorary fellow of Gonville and Caius College in 1886-90, he was reelected fellow in the latter year, and has also been fellow of King's College, London, since 1890. He was examining chaplain to the bishop of St. Albans from 1881 to 1890. He has written or edited: England versus Rome: A brief Handbook of the Roman Catholic Controversy (London, 1868); On the Early History of the Doctrine of the Holy Spirit (Cambridge, 1873'); Theodorus Lascaris Junior, De Prqcessione Spiritus Sancti oratio apologetics (London,- 1876); On the History of the Doctrine of. the Procession of the Holy Spirit from the Apostolic Age to the Death of Charlemagne (Cambridge, 1876); Theodori, Episcopi Mopsuesteni in epi.stolas Beati Pauli Commentarii (2 vole., 1880-82); The Old Testament in Greek (3 vole., 1887-94, 4th ed. of vol. i., 1909); The Akhr mim Fragment of the Gospel of Peter (London, 193); The Apostles' Creed in Relation to Primitive Christianity (Cambridge, 1894);, -Faith, in Relation to Creed, Thought, and Life (London, 1895); Church Services and Service Books before the Reformation (1896); The Gospel according to St. Mark: The Greek Text, with Introduction, Notes, and Indices (London, 1898); An Introduction to the Old Testament in Greek (1900); Patristic Study (1902); Studies in the Teaching of Our Lord (1903, new ed., 1910). The Apocalypse of St. John (Greek text, with introduction and notes), 1906; The Appearances of our Lord after his Passion (1907); The Holy Spirit in the New Testament: a Study of Primitive Christian
