In Mormonism, Joseph Smith introduced many new and unique ideas that made Mormonism distinctive from the rest of Christianity. However, almost all of these concepts were first introduced by a prolific Swedish writer, and prophet, by the name of Emanuel Swedenborg more than 50 years before Joseph Smith.
Overview
Emanuel Swedenborg was a prolific inventor, writer, and intellectual in Sweden during the early 1700’s. After establishing himself, he served in several public offices, including the Swedish legislature, and even as an advisor to the King. After almost 25 years of public service, he began having visions and dreams which he wrote in his personal journal.
After having these dreams and visions for more than a year, Swedenborg wrote that, in April 1744, God appeared to him and asked him to serve as a prophet. God would reveal to the world, through Swedenborg, information that had long been hidden. This information would serve as the means of establishing an unprecedented age of enlightenment, immediately before the second coming of Christ.
After this vision, Swedenborg retired from public service and began a very focused life of studying the Bible and writing his new theology. Until his death in 1772, at the age of 84, he managed to write 30 volumes on a variety of theological subjects. These volumes went largely unnoticed until Swedenborg accurately predicted a fire in Stockholm, about 250 miles away from him. Once this fire was confirmed, he became a psychic celebrity that served at the request of the King and Queen of Sweden.
His fame, and influence, continued to grow over the years, which his books being translated into numerous languages, including English. Many notable people also began to find value in his teachings which continued to expand his reach. This list included Ralph Waldo Emerson, Hellen Keller, Carl Jung, Sir Arthur Conan Doyle, and Johnny “Appleseed” Chapman. Chapman was in fact so enthusiastic about Swedenborg’s teachings that he would leave missionary tracts with settlers along with his famous apple seeds.
In looking at the theology of Swedenborg and Joseph Smith, there are many things which seem to be direct parallels and others which are highly similar, with slight variations in both theologies. These can be explained a number of ways, which is up to us individually. For instance, both could be revealed truth from heaven, both could be revealed truth from Satan, or Joseph could have just used Swedenborg as a foundation for his theology. It is frankly impossible to say conclusively.
However, the similarities between the two are certainly remarkable. In fairness to Joseph though, some of these concepts are widespread to most of Christianity. It would be unusual for Joseph to not have a version of some of these things in his theology. The large number of similarities is the most interesting aspect of this analysis. Due to the volume of similarities, I won’t focus too much on each. However, I would encourage you to use the links provided to read for yourself what Swedenborg and Joseph both taught about each subject.
Three Heavens
The 1st similarity is that both Swedenborg and Joseph described three distinct heavens. According to Swedenborg, in his book Heaven and Hell, these distinct heavens are the celestial, spiritual, and natural kingdoms. He described these heavens as being similar to concentric rings around the central entity which is God. These rings form a continuous band through all of creation. Our inward connection to God defines which of these kingdoms we would be placed in eternally.
There are three heavens quite distinct from each other-an inmost or third heaven, an intermediate or second, and an outmost or third.
Emanuel Swedenborg, Heaven and Hell 29
Joseph also taught that the kingdoms of God were divided into three distinct levels. Joseph described these levels in some details in a February 16th, 1832, revelation known as D&C 76. These kingdoms he called celestial, terrestrial, and telestial. These are not defined geographically, however there is a sense of ascension in contemplating one kingdom to a higher one closer to God. Each kingdom is more exclusive than the previous one which gives a sense of an inward movement closer to God.
These are they whose bodies are celestial, whose glory is that of the sun, even the glory of God … And again, we saw the terrestrial world, and behold and lo, these are they who are of the terrestrial … And again, we saw the glory of the telestial, which glory is that of the lesser
Joseph Smith, D&C 76
In both theologies, the 3 kingdoms, or 3 degrees of Glory are almost identical. For instance, both Swedenborg and Joseph called the highest celestial. Swedenborg referred to the next as spiritual, while Joseph referred to it as terrestrial. The lowest kingdom Swedenborg called natural, while Joseph called it telestial, which is a word that he invented. However, the structure and purpose of each is virtually identical in both theologies.
Highest Heaven
The 2nd similarity is that both Swedenborg and Joseph described the highest heaven, the celestial kingdom, as having 3 distinct levels. According to Swedenborg, in his book Arcana coelestia volume 12, the celestial kingdom, and all other heavens had three distinct levels. Each of the levels served as an internal, middle, and external purpose. He wrote extensively about the number three and how it was divinely appointed and used to symbolize all aspects of God and his works.
Be it known further, that each kingdom in the heavens, namely the spiritual kingdom and the celestial kingdom, is in three divisions, being inmost, middle, and external.
Emanuel Swedenborg, Arcana coelestia 9993
According to Joseph, as described in a May 16th, 1843 revelation, known today as D&C 131, the Celestial kingdom also had three distinct levels. Joseph never explicitly defined the purpose of each level as this concept was still evolving in the church. However, the three distinct levels were something that Joseph began to speak about towards the end of his time in Nauvoo. This teaching is now a foundational aspect of Mormonism.
In the celestial glory there was three heavens or degrees, and in order to obtain the highest a man must enter into this order of the priesthood and if he dont he cant obtain it. He may enter into the other but that is the end of his kingdom
Joseph Smith, May 16 1843
In both theologies, the highest heaven was divided into 3 separate levels. Presumably, in Joseph’s theology the other heavens were as well. However, Joseph never developed this idea further than just specifying this division for the celestial kingdom. In Swedenborg’s theology though, all the heavens had 3 distinct levels with each level having a specific purpose for the inhabitants and in connection with the adjacent kingdom.
Marriage
The 3rd similarity is that both Swedenborg and Joseph described marriage as a requirement to enter the highest heaven. Swedenborg wrote extensively, in his book Conjugal love, about marriage and how married couples come together in a perfect union. This union was symbolic of the unity between God and his church. A perfect marital union also meant that at times the couple would appear to be a single merged entity with a unanimous mind. Swedenborg did clarify special cases such as celibate priests who devoted their lives to God or those who wanted to marry, but were unable to in life. These individuals would be allowed to marry in heaven and continue onwards.
Not yet have we found the love of the sex chaste except with those who from love truly conjugial are in constant potency, and these are in the highest heavens.
Emanuel Swedenborg, Conjugal Love 45
Therefore it is provided by the Lord that such celibacy exists only with those who are in external worship [alone], being in this because they do not approach the Lord or read the Word. … Moreover, those who have loved the spiritual things of worship, if they then enter into the conjugial life, are given in marriage in heaven
Emanuel Swedenborg, Conjugal Love 155
According to Joseph, in a revelation received on May 16th, 1843, which is known today as the highly disputed D&C 132, a man and a woman must be married according to the holy order of the priesthood for their marriage to be in effect after this life. If they don’t get married at all or married according to this special order, then they would remain as angels to God for eternity and have to remain consigned to a lower level of exaltation. In this lower level they wouldn’t inherit all that God has but remain limited forever as only angels to God.
Except a man and his wife enter into an everlasting covenant and be married … by the power and authority of the Holy priesthood they will cease to increase when they die
Joseph Smith, William Clayton notes, May 16, 1843
In both theologies, marriage was a requirement in order to achieve the highest heaven and all that God had to offer us. Swedenborg likened marriage to Christ accepting his church and the two polar sides of human nature joining together into one whole. Through marriage we aligned our different aspects to produce a new unified being. Joseph saw eternal marriage in a similar way, however it was also a vehicle for creating spiritual offspring that would populate earths and progress to godhood in much the same way that we currently are.
Priesthood Robes
The 4th similarity is that both Swedenborg and Joseph described participants in marriage ceremonies as wearing special clothing that represented the priesthood. According to Swedenborg, in his book Conjugal Love, men wore special robes that represented various aspects of the priesthood of Aaron. Women on the other hand wore special clothing that represented their royal status in addition to a crown on their heads. Swedenborg taught that numerous other aspects of the marriage ceremony were also symbolic of biblical concepts.
The bridegroom was clad in a radiant purple robe … with an ephod on which was a plate of gold … and on his head the bridegroom wore a miter. … the bride wore a scarlet mantle … and below the breast a golden girdle; and on her head was a crown of gold … The husband, represented the Lord … That is why he wore a miter on his head, and was arrayed like Aaron
Emanuel Swedenborg, Conjugal Love 20, 21
According to Joseph, marriage ceremonies were also highly symbolic of the priesthood and our connection to God. Starting in May 1842, Joseph and a few others met to introduce what is referred to today as the Endowment Ceremony. This group, known at the time as the Quorum of the Anointed, also met to formalize what is referred to today as the sealing ceremony. In this ceremony men and women would be married eternally according to the power of God. Both would also wear special clothing that represented the priesthood and specific biblical concepts. Today faithful LDS members continue to wear these special clothing items in the temple. These items are referred to as the robes of the holy priesthood.
We are instructed to clothe you in the Robes of the Holy Priesthood. Place the robe on your left shoulder. Place the cap on your head with the bow over the right ear, replace the apron, tie the girdle with the bow on the right side, remove the slippers from your feet, and put them in again as part of the temple clothing.
LDS Temple Endowment
In both theologies, special clothing was worn during marriage ceremonies. Swedenborg described these robes in some detail in his books. However, Joseph was much more vague about this concept. We have many private accounts, in the Nauvoo era, of endowment robes which the Anointed Quorum wore. However, it wasn’t until the endowment and sealing ceremonies were more mainstream that we have any real hint of what the LDS church was doing. This was because it was seen as sacred, and the participants took an oath to not divulge any details at all.
Spirit World
The 5th similarity is that both Swedenborg and Joseph taught that there was a spiritual realm which was essentially a waiting place between heaven and hell. Swedenborg described this as a place that was similar to earth life in many ways. A person could exist in this realm of spirits for at most 30 years. However, they would need to decide whether they would progress to heaven or digress to hell. This decision would be based on how much love, or charity, the person had accumulated. Those with a high degree of charity could immediately proceed to heaven.
The world of spirits is neither heaven nor hell; rather it is a place, or condition, midway between the two. It is where a person first arrives after death, being after some time has passed, either raised into heaven or cast into hell from it, depending on his life in the world.
Emanuel Swedenborg, Heaven and Hell 421-422
Joseph also taught that there was a world of spirits that separated heaven and hell. This would be a waiting place until a final determination was made. This waiting place offered the individual a time to reflect and possibly repent of their actions while in mortality. This is also described in several Book of Mormon verses such as Alma 12:24 and Alma 40:21. Individuals would remain in this state for possibly 1000’s of years since they would remain there until the resurrection. Once someone accepted the gospel and repented then they could change their final status, however would remain in the spirit world.
These who will not Obey the gospel will go to the world of spirits there to stay till the[y] have paid the utmost farthing or till some person pays their depts [debts] … All those who die in the faith goe to the Prison of spirits to preach to the dead in body but the[y] are alive in spirit and those spirits preach to the spirits
Joseph Smith, May 12, 1844
In both theologies, there was a spiritual world of waiting connecting the judgement between heaven and hell. Both Swedenborg and Joseph saw this in a similar way. It was a time to correct any mistakes that had been done and a time for the individual to ultimately decide if they would work their way to heaven or hell. It was up to the individual to decide this. God was not going to force anyone into a place that they didn’t want to be in. Joseph, however mentioned that repentance was much more difficult there so it would be advantageous to not rely on that time to correct our mistakes.
Ministration
The 6th similarity is that both Swedenborg and Joseph described a communication mechanism so that higher kingdoms can communicate and direct lower kingdoms. Swedenborg wrote extensively about the interaction and structure of these kingdoms. Often times one being would be elevated from a lower kingdom and enlightened into a higher kingdom. They would then return to the lower kingdom with the message to deliver from the higher kingdom. In this way, ministration can happen but would be facilitated through agents acting as messengers for higher angelic beings.
Since this distinction exists between angels of the celestial kingdom and angels of the spiritual kingdom, they do not live in one place or get together. There occurs only some communication through intermediate angelic communities called “celestial-spiritual”. It is through these that the celestial kingdom flows into the spiritual.
Emanuel Swedenborg, Heaven and Hell, 27
Joseph also taught that higher kingdoms could minster to lower kingdoms and direct their actions. He described this in a February 16th, 1832 revelation known today as D&C 76. This revelation detailed how the celestial kingdom, which is the highest, can minister to the terrestrial kingdom. The terrestrial kingdom can then minister to the telestial kingdom, which is the lowest. This communication would be received through angels which would be appointed to act as messengers for the higher kingdom. These messengers would serve as the communication link between the kingdoms and ensure that proper order was enforced.
[The telestial] are they who receive not of his fulness in the eternal world, but of the Holy Spirit through the administration of the terrestrial; and the terrestrial through the administration of the celestial. And also the telestial receive it of the administration of angels who are appointed to be ministering spirits for them
Joseph Smith, D&C 76
In both theologies, there was a communication mechanism between the 3 kingdoms of heaven. Swedenborg described this as an angelic communication system where angels would be elevated in order to understand a message that they would then deliver back to their respective kingdom. Joseph simply described this as angels from a higher kingdom visiting a lower one to deliver a message. However, both are functionally identical.
Sun, Moon, Stars
The 7th similarity is that both Swedenborg and Joseph described the three degrees of glory as representing the sun, the moon, and the stars. Swedenborg describes the sun, moon, as stars as representations of the illumination people receive from God while in their respective kingdoms. This illumination is how the love of God appears to the inhabitants of the kingdom of God. The further away from God you are, the less you perceive of the divine love of God. This represents the sun, moon, and stars in intensity as they progressively dim in their intensity.
Since the Lord, because of the Divine love which is in Him and from Him, is visible in heaven as a sun, all the people in heaven turn steadily towards Him. People in the celestial kingdom turn toward Him as a sun; people in the spiritual kingdom turn toward Him as a moon.
Emanuel Swedenborg, Heaven and Hell 123
In these passages, love is indicated by “the sun” and faith by “the moon,” while awareness of what is good and what is true are indicated by “the stars.”
Emanuel Swedenborg, Heaven and Hell 119
Joseph also taught that the kingdoms of glory had a corresponding symbology representing the sun, the moon, and the stars. According to Joseph, in a February 16th, 1832, revelation known today as D&C 76, this symbology was in the resurrected bodies that the individuals assigned to each kingdom would receive. Those in a higher kingdom, which was closer to God, would receive a more luminous body and so would be represented by a more luminous object.
Those in the lowest kingdom, represented by stars, would each have individual levels of glory that were discernable. The higher levels would however be equal to one another in luminosity. This may be because the lowest kingdom is described as have a significant amount of varied individuals, while the higher kingdoms are described as being much more uniform in consistency of their inhabitants.
These are they whose bodies are celestial, whose glory in that of the Son, even of God the highest of all … they are bodies terrestrial & not bodies Celestial & different in glory as the moon differeth from the Sun … And again we saw the glory of the Telestial, which glory is that of the lesser, even as the glory of the Stars differeth from the glory of the Moon in the firmament.
Joseph Smith, D&C 76
In both theologies, the 3 kingdoms were likened to the sun, moon, and stars. Both Swedenborg and Joseph mentioned they derived this concept from 1 Corinthians 15:41. Swedenborg however mentioned this concept was symbolic of the illumination that someone would receive as they approached God. All illumination was from God, so the closer we got to him the brighter he would seem. Joseph, however, described this concept as what the individuals themselves would appear like in comparison to one another. These individuals would appear like the sun, moon, or stars depending on their personal glory.
Apostasy
The 8th similarity is that both Swedenborg and Joseph taught that the true church of Christ was no longer on the earth. Swedenborg, in his book Last Judgement, heavily focused on the works of the church as a means of producing internal change. He lamented that this internal change was missing, from the church, which prevented individuals from developing the spiritual levels needed to approach God correctly. In his theology, spirituality and an internal change towards truth and goodness were synonymous. Therefore, according to Swedenborg, anyone could have the true church of God, if they only lived according to truth and acted charitably towards one another.
Such is the state of the church today, namely, there is no faith in it because there is no charity; and where there is no charity, there is no spiritual good, for this good is solely from charity. … for the reason that the very Divine truths are in obscurity, yet Divine truths lead the way towards charity. … Therefore, charity cannot exist except in the proportion that there are truths from which it exists.
Emanuel Swedenborg, Last Judgement 38
Joseph also taught that the true church of Christ was no longer on the earth. This was a central aspect of Joseph’s 1838 account of the First Vision. However, according to Joseph’s teachings, apostasy from the truth was a result of losing the priesthood of God. In his theology, the priesthood was our connection to God and at least a single person who held the priesthood signified that the truth of God was still on the earth.
Every dispensation of the gospel began by a true messenger who held the priesthood of God. The dispensation would then end, when all the true messengers were no longer alive, and consequently the truth and authority of God was lost. Therefore, in Joseph’s theology, the true church of God was the only one with the true priesthood authority and the true teachings.
My object in going to inquire of the Lord was to know which of all the sects was right, that I might know which to join. … I was answered that I must join none of them, for they were all wrong; and the Personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; … none had authority from God to administer the ordinances of the Gospel.
Joseph Smith History – 1838 Account
In both theologies, the true church of God was seen as being lost from the earth. Swedenborg saw this in the lives of the individuals themselves. They didn’t personally reflect Christ and so had lost the internal and external truth that God taught. Swedenborg saw the individual themselves as being representative of God and his church. Therefore, if you live according to God’s truth then you become the church of Christ.
Joseph, however, saw the apostasy of Christ’s church as being completely external. The priesthood of God was lost from the earth, so even Christlike people, were permanently separated from God and unable to approach him fully. According to Joseph, we needed the priesthood of God and the guidance of our leaders in order to approach God correctly.
New Church
The 9th similarity is that both Swedenborg and Joseph taught that at a future time the true church of God would return, and that people would once again worship God in truth. According to Swedenborg, in his book True Christian Religion, this would be when the church adopted truth and acted with charity again. According to his theology, truth and charity would be signified by an internal change in the members of the church. Truth is manifested through true charity, while falsehoods are manifested through natural actions.
The faith and imputation of the New Church cannot be together with the faith and imputation of the former or present church, because they do not agree together … the faith of the Hew Church is directed towards a God visible, approachable, and with whom there is a possibility of conjunction … The faith of the former church attributes all power to the invisible God, and denies it to the visible
Emanuel Swedenborg, True Christian Religion 647
Joseph also taught that the true church of Christ would be on the earth again. To Joseph this was signified by a restoration of the priesthood authority of God with the ability to officiate in Christ’s name again. According to Joseph, this authority was restored to him through angelic ministers and available through the church that he founded. Joseph also taught about the importance of continuing revelation. However, this revelation was to come from the leaders of the church, and the members must sustain those decisions if they were to remain in correct fellowship with the church.
And also those to whom these commandments were given, might have power to lay the foundation of this church, and to bring it forth out of obscurity and out of darkness, the only true and living church upon the face of the whole earth, with which I, the Lord, am well pleased, speaking unto the church collectively and not individually
Joseph Smith, D&C 1
In both theologies, Christ’s true church would once again be restored to the earth. Swedenborg saw this as a future time when people collectively would decide to adopt truth again and act in a Christlike way. In his theology, truth and charity were one concept described from two perspectives. Everything he described pertained to divine love which shaped all of creation. Accepting this love, and reflecting it, was a manifestation of Christ’s church.
According to Joseph, he was the one to restore Christ’s true church with its corresponding true priesthood authority of God. This true church, with its doctrine, was the church that Christ wanted spread throughout the world. Acceptance of this new church, and its doctrines, were required to be members of Christ’s church.
Children
The 10th similarity is that both Swedenborg and Joseph taught that children who die before the age of accountability will automatically go to heaven. According to Swedenborg, this age of accountability is at the infant stage. When these small children die, they are immediately taken to heaven and cared for by heavenly mothers. These heavenly mothers are exceptionally good at taking care of infants and have a divine level tenderness.
These children still need to learn just like anyone else, however they do so in a heavenly environment. In Swedenborg’s theology, these children would grow and mature normally. As they did so then they would progress through different environments and would eventually end up in the general areas of heaven alongside everyone else.
As soon as infants are revived (which happens immediately after their decease), they are borne into heaven and entrusted to angels of the feminine gender who during their physical life had loved babies tenderly and had also loved God. … Each woman has as many infants as she wants from her spiritual parental affection.
Emanuel Swedenborg, Heaven and Hell, 332
Joseph also taught that little children who die before the age of accountability would automatically go to heaven and consequently become Gods. He did not elaborate about the specifics of this process, but he was clear that since there was no sin in little children, there was nothing to hold them back from heaven. In his last discussion of this idea, which was the King Follett discourse, he explained how mothers would have their children in eternity, and these children would consequently be infants forever. In Wilford Woodruff’s notes for this speech, Joseph is recorded as saying there are numerous child sized gods with child sized thrones.
Mothers you shall have your Children for they shall have it— for their debt is paid there is no dam[natio]n awaits them for they are in the Spirits— as the Child dies so shall it rise from the de[a]d & be living in the burning. of God— it shall be the child as it was bef[ore] it died out of your arms children dwell & exercise power in the same form as they laid them down
Joseph Smith, April 7, 1844
In both theologies, children who died were automatically taken to heaven. Swedenborg described a multistep process where these children would continue to advance in heaven until they had reached maturity. Joseph, however described a process where they would remain as children eternally. These children would gain the powers and abilities of God, however would visually appear as children still. It is unclear whether these children would need to learn to be like God, or they would automatically know this information after death. In the King Follett discourse, it sounds like this would be an instant change.
Eternal Progression
The 11th similarity is that both Swedenborg and Joseph taught the idea of eternal advancement. According to Swedenborg, in his book Concerning the Earths in Our Solar System, an individual could progress in scientific understanding as far as they were willing to go. However, they could also progress in the faith of God and thereby be perfect in this regard. Once perfected in this way, then there would be nothing limiting them in all of creation. They would be on the level of God in knowledge, wisdom, and charity.
From the above account it appears manifest, that spirits retain in the memory what they see and hear in another life, and that they are capable of being instructed alike as when they were men in the world, consequently of being instructed in things appertaining to faith, and thereby of being perfected … in the same proportion they receive instruction more readily, and in a greater fulness, and retain it more perfectly; and inasmuch as this faculty abides forever, it is evident that they are continually advancing in wisdom
Emanuel Swedenborg, Concerning the Earths in Our Solar System 29
Joseph also taught a form of eternal advancement. In Joseph’s theology, as taught in the King Follett discourse, advancement was much more structured and limited to those in the highest heaven. In this advancement model, an individual would advance to the level of their god and take their god’s previous place. The god would then advance to their god’s level and assume this new role. In this way everyone is continuing to advance, however they always maintain their relative relationships to one another. For instance, in Joseph’s theology, your god would always be your god, however you may also be a god yourself.
When I [work out a kingdom] so to I will give to the father which will add to his glory, He will take a Higher exhaltation & I will take his place and am also exhalted. These are the first principles of the gospel.
Joseph Smith, April 7, 1844
In both theologies, individuals are able to advance as much as they were willing to go. According to Swedenborg, we could learn and grow in knowledge and wisdom as much as we chose to. After some time, we would be perfect in these areas and be similar to God. Joseph, however described eternal advancement as being limited to those in the highest degree of the celestial kingdom. Joseph never spoke of advancing between kingdoms. However, he mentioned multiple times that exaltation, or the life of God, was limited to those in the highest degree of the celestial kingdom. Anyone else was limited in some form.
Agency
The 12th similarity is that both Swedenborg and Joseph taught that we personally determine the environment that we want to spend the eternities in. According to Swedenborg, after death we are given an opportunity to reflect on our lives and repent of any errors. If an individual repents and becomes the same internally and externally then they are permitted to enter heaven. If they choose not to repent and reconcile their two sides, then they are forced down to hell. However, this is a personal choice that we have to make upon death.
In the spiritual world a man is not permitted thus to have a divided mind, but he that had been evil in the internal must be evil also in externals; and so the good must be good in both. For after death every man becomes of such character as he had been inwardly, and not such as he had been outwardly.
Emanuel Swedenborg, Conjugal Love 48b
Joseph also taught that we could choose to repent and enjoy the blessings of God or not repent and suffer damnation. No one is forced one way or the other. Each of us can decide whether we advance eternally or digress eternally. It is entirely up to us individually. Those that weren’t able to live a good life in mortality, are able to correct these mistakes in the world of spirits. However, it is not as easy to do so there as it is in mortality. Therefore, Joseph taught that today is the day for us to work out our salvation with fear and trembling before the Lord.
[God] hath given unto you that ye might know good from evil, and he hath given unto you that ye might choose life or death; and ye can do good and be restored unto that which is good, or have that which is good restored unto you; or ye can do evil, and have that which is evil restored unto you.
Helaman 14:31
In both theologies, agency was a divine principle and one that we use to determine our individual future. Ultimately whether we end up in heaven or hell is entirely up to us. We have no one to blame, but ourselves. Swedenborg taught that our internal and external selves need to come into alignment for us to understand our true perspective. Joseph also taught that we have the choice to use our agency to determine our relationship to God and distance from him. We ultimately would end up in the location that we wanted to be. This location would be a reflection of ourselves, as much as we would be a reflection of the location.
Opposition
The 13th similarity is that both Swedenborg and Joseph taught that opposition between good and evil was a necessary aspect of our existence. According to Swedenborg, this equilibrium between heaven and hell, good and bad, creates a balanced environment so that we can exercise our agency to choose our eternal path. Without this carefully orchestrated balance then all of creation would become unmoored and we would appear as if we were dead, since we wouldn’t be enticed equally between good and evil. This opposition is what gives us life and therefore agency.
If the Lord did not rule both the heavens and the hells, there would be no balance. If there were no balance, there would be no heaven or hell. In fact, everything in the universe-every single item- (everything in both the natural and spiritual words, that is) results from a balance.
Emanuel Swedenborg, Heaven and Hell 592
With man there are evil spirits constantly, and also angels; by the spirits he communicates with the hells, and by the angels with the heavens. If these spirits and angels were to be taken away from him, he would in a moment be devoid of willing and thinking, thus of life.
Emanuel Swedenborg, Arcana Coelestia 2887
Joseph also taught that opposition was a necessary aspect of our life. According to Joseph, in a September 1830 revelation, known today as D&C 29, this opposition was needed for us to properly understand that differences and properly frame our perspective. If we didn’t have the good, then we wouldn’t understand the bad. Without the bad then we wouldn’t understand the good. We needed to understand all sides of a concept in order to understand that the concept has sides at all. Without this framing, then we could accurately choose our proper course of action in a given situation.
And it must needs be that the devil should tempt the children of men, or they could not be agents unto themselves; for if they never should have bitter they could not know the sweet
Joseph Smith, D&C 29
For it must needs be, that there is an opposition in all things. … If not so … righteousness could not be brought to pass, neither wickedness … Wherefore, all things must needs be a compound in one; wherefore, if it should be one body it must needs remain as dead, having no life neither death, nor corruption nor incorruption, happiness nor misery, neither sense nor insensibility.
2 Nephi 2
In both theologies, opposition was a necessary part for all of creation. Swedenborg taught that this opposition is what gives us life and consequently agency. Without this opposition, then we would no longer have life and would appear like we were dead. We needed the enticement from both extremes in order to have life itself. Joseph taught that this opposition is what gives us life and knowledge. We could have life with only good or only bad, however we wouldn’t understand either concept fully. Therefore, we must have the good and bad together.
Works
The 14th similarity is that both Swedenborg and Joseph taught that good works are needed and that we are not saved by faith alone. According to Swedenborg, salvation is a two-part process consisting of our internal self and external self, coming into alignment. Our internal self would be the faith we have in God. Our external self would be the actions we take in relation to the world and those around us. When these two are in alignment towards truth, then we have proper faith in God. If they are not in alignment, then we don’t have faith necessary for salvation and thus our two selves would need to come into alignment.
That man is created to inherit eternal life, and that every man may inherit it provided only that he live according to the means of salvation … The means of salvation, however, are manifold, and yet they all and every one of them have relation to living well and believing aright, consequently to charity and faith; for charity consists in living well, and faith in believing aright
Emanuel Swedenborg, True Christian Religion 340
Joseph also taught that our works are an essential aspect of our faith in God. According to Joseph, in the Lectures on Faith, which he helped prepare, faith and works were two sides to the same concept. However, this concept alone is called faith. Therefore, it is impossible to have faith in God without manifesting the works of God. This is because Joseph described faith as a principle of action. There is no faith without an action to manifest this faith.
If we have faith in a particular concept, then we would act as if that concept was true and then react accordingly. However, if we act in a different manner then this demonstrates that we really believe something different, and therefore don’t really have faith in the original concept. Faith and works are inseparably connected according to Joseph.
Faith then, is the first great governing principle which has power, dominion, and authority over all things; by it they exist, by it they are upheld, by it they are changed, or by it they remain, agreeable to the will of God. Without it, there is no power, and without power there could be no creation, nor existence!
Lectures on Faith, Lecture 1
In both theologies, works were an essential part of our approaching God. Swedenborg taught that our internal self, which represents faith, and external selves, which represents works, needed to align. This alignment produced the correct behavior for us to be part of Christ’s church. Similarly, Joseph taught that faith is meaningless without works, since the word faith itself implies works. Therefore, if someone didn’t manifest the works of Christ, then they wouldn’t have faith in Christ.
Name of Christ
The 15th similarity is that both Swedenborg and Joseph taught that we must take upon ourselves the name of Christ in order to gain salvation. According to Swedenborg, having faith and living a good life were excellent goals however they alone were not sufficient. We must also acknowledge Christ as the model of divine perfection in human form. Once we accepted this truth then we were guided correctly in this life and allowed into heaven after this life. Without accepting this eternal truth, then our path towards God was hedged up and blocked. According to Swedenborg, Christ was a divine human that modelled correct behavior for us to follow.
As for the rock at the fork or corner, … it served to picture Divine truth, denied by people who focus on hell. In the highest meaning, this same rock served to indicate the Lord’s Divine-Human. People who acknowledge what is true, though, and at the same time acknowledge the Lord’s Divine, were being brought along the path that led to heaven.
Emanuel Swedenborg, Heaven and Hell 534
Joseph also taught that we must take upon ourselves the name of Christ. According to Joseph, in a June 1829 revelation, known today as D&C 18, we did this through our baptismal covenant and continued to do so through the sacrament. However, our lives overall should reflect the kind of life that Jesus lived. We should be an example of Christ in word and deed. There should be no question as to where our loyalty was.
If we had taken upon ourselves the name of Christ, then we would be called by his name at the last day and allowed into his kingdom. Without this then our faith and good works would not be sufficient for us to enter heaven. It is the fact that we have taken upon ourselves the name of Christ, and are like him, that would allow us to enter heaven.
Take upon you the name of Christ … Behold, Jesus Christ is the name which is given of the Father, and there is none other name given whereby man can be saved; wherefore, all men must take upon them the name which is given of the Father, for in that name shall they be called at the last day; wherefore, if they know not the name by which they are called, they cannot have place in the kingdom of my Father.
Joseph Smith, D&C 18
In both theologies, taking upon us the name of Christ was seen as an essential step to be Christ’s people. Swedenborg saw this as part of accepting all divine truth and modelling ourselves after the Lord’s Divine Human as he called Christ. Joseph saw this in a more external sense. We must be baptized, into his church, and partake of the sacrament, by the proper priesthood authority, in order to take upon ourselves the name of Christ. Once we have Christ’s name upon us, then we would follow the doctrine of the church to continue as his people.
Perdition
The 16th similarity is that both Swedenborg and Joseph taught that perdition, or the lowest form of hell, was reserved for those that denied the truth when they had knowledge of it. According to Swedenborg, denying the truth when you have received it, is the worst thing that a person can do. This is why God doesn’t give more visions, since visions would be a means of receiving truth when we are not ready to receive it. The person may then deny this truth and consequently go to the lowest and deepest hell possible. Therefore, we are given no visions until we are ready to receive the knowledge fully.
They were informed that it is dangerous to support any belief by visions for people who are involved in false beliefs. For at first they would believe, but then they would deny, thus profaning that true belief itself, since profanation is believe and then denying. People who profane true things are driven down into the deepest and harshest of all the hells.
Emanuel Swedenborg, Heaven and Hell 456
Joseph also taught, in the King Follett discourse, that denying truth when you have once received it is the only way for an individual to go to perdition, or the lowest hell possible. These individuals have to deny something that they know to be true. Denying something on faith is not sufficient. The individual has to have a perfect knowledge of it in order to qualify for perdition. Therefore, aligning ourselves with truth, through faith, is the gateway to God, and denying truth, that we know is truth, is the gateway to hell.
All sins shall be forgiven except the sin against the Holy Ghost: after a man has sinned against the Holy Ghost there is no repentance for him, he has got to say that the sun does not shine, while he sees it, he has got to deny Jesus Christ when the heavens were open to him, and from that time they begin to be enemies
Joseph Smith, April 6, 1844
In both theologies, perdition was reserved for those that knew truth and then willing disobeyed it. Swedenborg described that this is why we generally have few dreams and visions today. God doesn’t want to give us knowledge that we may disobey. Consequently, we are given nothing until we are ready to receive it. Joseph also taught that the worst sin possible is denying what we know to be true. According to him, once you reach this point then you can no longer repent as you are completely beyond the reach of God.
Consecration
The 17th similarity is that both Swedenborg and Joseph taught that consecration was an eternal principle of God. According to Swedenborg, in heaven everyone knows that everything they know, believe, or do emanates from God. Therefore, in heaven nothing is specifically theirs. Everything everyone does is to the benefit of everyone else. God is the source for everything and therefore everyone in heaven acts as direct agents of God and witnesses of his eternal divine nature.
Absolutely everyone in heaven knows and believes and actually perceives that he neither intends nor does anything good, nor thinks nor believes anything true on his own, but that his ability comes from the Divine, which means that it is from the Lord. He also sees that anything good or true from himself is not really good or true because it contains no life from the Lord.
Emanuel Swedenborg, Heaven and Hell 8
Joseph also taught that consecration was an eternal principle of God. According to Joseph, in a February 1831 revelation, consecration is what enables us to be free from our natural desires for material possessions. This would happen when we understand that everything is God’s, and we are just stewards of it. Everything we are and have emanates from God. Without consecration, in all things, then we would not be worthy to be called God’s people when Christ returns. Consecration was also a means of helping those that were less fortunate. In this way consecration helped individuals directly spiritually and physically.
If thou lovest me thou shall serve & keep all my commandments & Behold thou shalt conscrate all thy properties that which thou hast unto me with a covena[n]t and Deed which cannot be broken
Joseph Smith, D&C 42
And the Lord called his people Zion, because they were of one heart and one mind, and dwelt in righteousness; and there was no poor among them.
Moses 7:18
In both theologies, consecration is an eternal law of heaven. Swedenborg described this as an understanding that everything that we are and have is God’s already and we are just tools to be used by God for his purposes. Once we have this understanding then we freely give and take with the knowledge that we are furthering God’s work. Joseph also taught that consecration was a divine principle of heaven. God freely gave to us, of his abundance, and so we must also freely give to one another. This freely giving would be the means of helping everyone to be equal in spiritual and temporal concerns.
Spiritual Creation
The 18th similarity is that both Swedenborg and Joseph taught that all things existed spiritually before they existed physically. According to Swedenborg, this link between the spiritual and natural was needed in order for the natural world to exist at all. Everything physical also existed spiritually and thus Swedenborg taught that our physical world was in numerous ways just a physical version of the spiritual world. The two were inseparably connected and the physical world was just a reflection of the spiritual one.
The whole natural world corresponds to the spiritual world-not the natural world in general only, but actually in details. So anything in the natural world that occurs from the spiritual world is called a correspondent. Understand that the natural world occurs and endures from the spiritual world, just like an effect from the cause that effects it.
Emanual Swedenborg, Heaven and Hell 89
Joseph also taught that a spiritual existence preceded a physical one. According to Joseph, we were spiritual beings that existed with God for an innumerable amount of time before becoming mortal. We existed in a spiritual world, that was very similar to our physical one first. Everything in the physical world had a corresponding spiritual entity that inseparably connected the two worlds. In many ways the spiritual world is the real world, while the physical world, is just an extension of it. During the resurrection, then the physical and the spiritual will be merged together into one inseparable new creation.
I, the Lord God, created all things, of which I have spoken, spiritually, before they were naturally upon the face of the earth. … nevertheless, all things were before created; but spiritually were they created and made according to my word.
Moses 3:5-7
In both theologies, the spiritual world is described as being created first, with the physical world just a reflection of the spiritual world. According to Swedenborg, everything in this life has a correspondence in the spiritual realm. He describes this in great detail with very rich symbology. In this theology, there are multiple levels of symbology in numerous different forms with the spiritual a deeper spirituality than the physical.
Joseph also taught that the spiritual world preceded the physical world. This spiritual world was the first creation of God. God then created the physical world in order for us to leave his presence and be tried and tested. At some future time, this physical world will join together with the spiritual world in a way that will produce a new combined entity that is a perfected physical version of its former self.
God is a Man
The 19th, and last similarity we will discuss, is that both Swedenborg and Joseph taught that God was a divine, perfected man. According to Swedenborg, in his book Divine Love and Wisdom, God was a man and everything in heaven represented humans in some form. The entire heavenly realm represented the human body in a perfected and divine form. The more inward that we thought, in a spiritual capacity, the more that we could reflect on the spirituality of God and all of his creations. Reflecting on ourselves was in fact reflecting on God.
In all the heavens there is no other idea of God than that He is Man, because heaven as a whole and in part is in form like man … consequently it is impossible for the angels to think of God in any other way. And from this it is that all those in the world who are conjoined with heaven think of God in the same way when they think interiorly in themselves, that is, in their spirit. From this fact that God is Man, all angels and all spirits, in their complete form, are men. This results from the form of heaven, which is like itself in its greatest and in its least parts
Emanuel Swedenborg, Divine Love and Wisdom 11
Joseph also taught that God was a perfected, divine human. According to Joseph, God was a human being at some distant time in the past and had worked out his exaltation just like we are trying to. Over the course of time, he was resurrected into a human form that was a permanent combination of his spirit and human body. This combination was a perfect divine human that represented his physical form in all ways but was simply an exalted version of it. Being an exalted human is the highest form of physical creation. It was being like God himself.
God Himself who sits enthroned in yonder heavens is a Man like unto one of yourselves—that is the great secret!
Joseph Smith, April 7, 1844
The Father has a body of flesh and bones as tangible as man’s
D&C 130:22
In both theologies, God was seen as a divine human. This divine human was human in every way, yet still a divine being capable of things well beyond human capabilities. In Swedenborg’s books, he developed this concept in great detail likening everything in heaven to the human body itself. Therefore, we along with heaven were symbolic of God’s himself. Joseph, however, taught that God was a human like us at some distant point. He had done the work necessary in order to become a perfect version of what a human can become. After obtaining this level, then he simply wanted to help others obtain it so that he could in turn obtain the next level of his advancement.
Conclusion
Swedenborg was a very prolific writer, consequently he was able to create a highly diverse theology across his many books. It is frankly amazing that he was able to write and cover so much theological ground. His writing though is frankly hard to read since it is written in a style that is unlike modern conversational writing. Presumably it would be easier for Joseph to understand since it was much closer to the 1800’s style of prosaic writing. However, since he wrote so much about the concept of theology it would be natural that there would be some overlap between Joseph’s theology and Swedenborg’s.
The items that are of interest though are the many ones that seem to be unique to Swedenborg and Joseph only. Most of these were shunned by the Christian community at the time, yet heartily embraced by Swedenborg and Joseph. Such as the 3 levels of heaven, God being a man, perdition requirements, and many others. It is unclear if Joseph was influenced by Swedenborg, or if both were influenced by the same source. It is frankly impossible to prove if Swedenborg was an influence for Joseph’s theology. However, the similarities between the two are certainly interesting.
Comparing Swedenborg and Joseph, in many ways, seems to be looking at the same thing from two different perspectives. Many things that Swedenborg describes are easier to understand from his perspective, since he elaborates so much, while others are easier to understand from Joseph’s since he would often times state things in a simpler way. This complexity between the two may also be because Joseph wasn’t always clear about his theology. Many times, Joseph would just state something as a matter of fact and never expound on it further. Swedenborg, on the other hand, wrote entire chapters on concepts that Joseph only mentioned in a single passing sentence.
A great error, among people today, is that we plant our flags with one self-proclaimed prophet or another. We declare that we will accept all truth through a specific individual and no truth through others. This is a huge mistake. Often times truth is mixed with error, due to human nature. However, God is always working through us to the capacity that we will let him.
We can receive as much divine truth as we want to receive. Yet, we have to accept the fact that sometimes we have to filter through this truth in order to determine for ourselves what is actually true and what is simply an opinion. In my mind, many things Swedenborg taught are true, and others false and simply a product of his time.
However, the exact same thing can be said of Joseph. Some of his teachings, and revelations, contain divine truths, while others simply are his personal opinions. However, the more I learn of Swedenborg and Joseph, the more I see them as two people who really loved God and wanted to bring others closer to him. This was their mission in life, and it should be ours also.
