Transcription
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.
Emanuel Swedenborg was a prolific inventor, writer, and intellectual in Sweden during the early 1700s. After establishing himself, he served in several public offices, including the Swedish legislature and even as an adviser 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 and more than 14,000 pages 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 mystic celebrity that served at the request of the King and Queen of Sweden. His fame and influence continued to grow over the years, with 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, Helen Keller, Carl Young, 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.
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 only slight variations. In both theologies, these can be explained a number of different 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.
The first 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.
Joseph also taught that the kingdoms of God were divided into three distinct levels. Joseph described these levels in some detail in a February 16th, 1832 revelation known as Doctrine and Covenants Section 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.
In both theologies, the three kingdoms or three degrees of glory are almost identical. For instance, both Swedenborg and Joseph called the highest celestial. Swedenborg referred to the next as spiritual, or 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.
The second similarity is that both Swedenborg and Joseph described the highest heaven, the Celestial Kingdom, as having three 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.
According to Joseph, as described in a May 16th, 1843 revelation known today as Doctrine and Covenants Section 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 both theologies, the highest heaven was divided into three 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 three distinct levels, with each level having a specific purpose for the inhabitants and in connection with the adjacent kingdom.
The third similarity is that both Swedenborg and Joseph described marriage as a requirement to enter the highest heaven. Swedenborg wrote extensively in his book *Conjugial 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 if they chose.
According to Joseph, in a revelation received on May 16th, 1843, which is known today as the highly disputed Doctrine and Covenants 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, only angels to God.
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 Earth and progress to godhood in much the same way that we currently are.
The fourth 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 *Apocalypse Explained*, 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.
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.
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.
The fifth 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 gained. Those with a high degree of charity could immediately proceed to heaven.
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 thousands 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, they would remain in the spirit world.
In both theologies, there was a spiritual world of waiting connecting the judgment 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 to 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.
The sixth 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 a 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.
Joseph also taught that higher kingdoms could minister 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 link between the kingdoms and ensure that proper order was enforced.
In both theologies, there was a communication mechanism between the three 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.
The seventh 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, and 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.
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 discernible. The higher levels would, however, be equal to one another in luminosity. This may be because the lowest kingdom is described as having a significant amount of varied individuals, while the higher kingdoms are described as being much more uniform in consistency of the inhabitants.
In both theologies, the three kingdoms were likened to the sun, the moon, and the 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.
The eighth similarity is that both Swedenborg and Joseph taught that the True Church of Christ was no longer on the earth. Swedenborg, in his book *The Last Judgment*, 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.
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.
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 in 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.
The ninth 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.
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.
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 all the world. Acceptance of this new church and its doctrines were required to be members of Christ's Church.
The tenth 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 of 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 assemblies of heaven alongside everyone else.
Joseph also taught that little children who died 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."
In both theologies, children who died were automatically taken to heaven. Swedenborg described a multi-step 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 there would be an instant change for them.
The eleventh similarity is that both Swedenborg and Joseph taught the idea of eternal advancement. According to Swedenborg, in his book *On the Earths in Our Solar System*, an individual could progress in scientific understanding as far as they were willing to go. However, they would 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.
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. 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.
In both theologies, individuals are able to advance as much as they are 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 the 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.
The twelfth 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. How this is a personal choice that we have to make upon death.
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.
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 in. This location would be a reflection of ourselves, as much as we would be a reflection of the location.
The thirteenth 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, created 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 un-ordered, 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.
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 the 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.
In both theologies, opposition was the necessary part of 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 the bad together.
The fourteenth 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.
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 that 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.
In both theologies, works were an essential aspect of our approaching God. Swedenborg taught that our internal self, which represents faith, and external selves, which represent 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.
The fifteenth 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 modeled correct behavior for us to follow.
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 into heaven.
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 modeling 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.
The sixteenth 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 a 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.
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, lining ourselves with truth through faith is the gateway to God, and denying truth that we know is truth is the gateway to hell.
In both theologies, perdition was reserved for those that knew truth and then willingly 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.
The seventeenth 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.
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.
In both theologies, consecration is an eternal law of heaven. Swedenborg describes 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.
The eighteenth 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 worlds was needed in order for the natural world to exist at all. Everything physical also existed spiritually, and 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.
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 exist 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 one is just an extension of it. During the resurrection, then, the physical and the spiritual will be merged together into one inseparable new creation.
In both theologies, the spiritual world is described as being created first, with a physical world just a reflection of the spiritual world. According to Swedenborg, everything in this life had 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 world a deeper spirituality than the physical world. 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.
The nineteenth 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.
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 worked out His exaltation just like we are trying to. Over the course of time, He was resurrected into 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.
In both theologies, God was seen as a divine human. This divine human was human in every way, yet still the 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 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.
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 1800s 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.
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 three 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 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. As always, thanks for figuring things out with me.