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Did Emanuel
Swedenborg Influence LDS Doctrine? by Craig Miller[1] Born in Sweden in 1688, Emanuel Swedenborg claims that
at the age of 57 he was visited by the Savior and commanded to write the inner meaning of
the scriptures and to explain life awaiting man after the death of the physical body. He
claims to have been a citizen of both the physical and the spiritual world for
approximately 27 years[2],
conversing with angels on a daily basis. The
Swedish mystic wrote thousands of pages explaining what he learned from angels and
inspired insights into the scriptures and claims that he wrote only as the Lord directed. Emanuel Swedenborg=s teachings, discussed later in more detail, are
startlingly recognizable to the student of LDS theology.
For example, he taught that there are three heavens, the celestial being the most
inward and refined. There are three levels
within the celestial Aglory@ and marriage for all eternity is an absolute
requirement for entry into the highest of these heavens.
He witnessed a marriage in heaven and stated that the husband was arrayed in the
priesthood robes of Aaron and the wife wore apparel suggestive of a queen with a crown on
her head. Large portions of what many consider to be unique
teachings of the LDS Church are found in the Swedish mystic=s writings. Nevertheless
he is not a mirror of all LDS teachings since, for instance, he taught that God the
Father, Christ, and the Holy Ghost are a single individual; concepts about a pre-mortal
existence are a misunderstanding; and that our Lord did not make any payment for our sins
on the cross; among other things. Swedenborg shows us that God has his hand in many
aspects of human history and is mindful of more than just his LDS children. Few LDS know of Emanuel Swedenborg, let alone his
teachings, so that he seems nearly invisible in LDS writings and study. Perhaps we should heed the Doctrine and Covenants
exhortation to Aseek ye diligently and teach one another words of
wisdom; yea, seek ye out of the best books words of wisdom.@[3] My study of the Writings[4]
has enriched my understanding of the gospel and its importance for mankind. From my own observations of his teachings I
believe that the study of Swedenborg=s writings can help solve some of life=s knotty problems. A Brief History of Emanuel Swedenborg[5] Born in Stockholm, Sweden, on the 29th of January, 1688,
the son of a clergyman and professor of theology, Swedenborg grew up in a household filled
with moral, political, intellectual and philosophical dialogue. The family also did well
in worldly affairs. Their mine and land
holdings could have comfortably supported Emanuel apart from any salary he received from
his employment if he had chosen not to work. After his formal education at Uppsala University, at the
age of twenty-two, Swedenborg began to travel. While in England and Holland he immersed
himself in studying many subjects, including: physics, astronomy, mathematics, anatomy,
physiology, economics, metallurgy, mineralogy, geology, chemistry, watchmaking,
bookbinding, and lens grinding, only a sample of the intense, self-directed program of
education he embarked on in the early part of his life. During this time of travel and scholarship, Swedenborg
began his career of public service. In 1716, the King of Sweden appointed him
Extraordinary Assessor in the Royal College of Mines.
Also in 1716 he was hired by Christopher Polhem, recognized as one of Sweden=s greatest inventors.
Christopher offered Emanuel the hand of his eldest daughter Maria, but Emanuel
preferred Maria=s younger sister, Emerentia and employed some
intrigues to avoid marrying Maria while keeping himself in everyone=s good graces. Unfortunately
the brilliant and beautiful Emerentia preferred a younger gentleman, which deeply
disappointed Emanuel. Matrimony is one area
where Emanuel=s efforts ultimately went unrewarded, although he made
more than one serious attempt. In 1719, he took a seat in the House of Nobles (a part
of the Swedish legislature), in which he served the Swedish government for some fifty
years. Also, the King of Sweden, impressed with Swedenborg's contributions as editor of Daedalus
(a periodical dedicated to the discussion of natural sciences), asked Swedenborg to serve
as his engineering advisor. In that capacity, Swedenborg devised numerous feats of
engineering to aid the military and industry. He also designed many inventions. Although
most were never built, they included a submarine, an airplane, a steam engine, an air gun
and a slow-combustion stove.
Befitting a man of his intellectual strength and fervor, Swedenborg published many
books on a vast number of subjects. Two subjects that he made particular advances in were
metallurgy and biology. Especially impressive is the work he did in connection with the
nervous system; he is generally credited with being the first to accurately understand the
significance of the cerebral cortex and the respiratory function of the brain tissues. Throughout all this Swedenborg wasn't satisfied with a
purely physical approach to studying humanity and the universe. In particular, his
ambition was to comprehend more fully the nature of the soul and to develop a new, more
accurate cosmology than had ever before been proposed. Based upon his conviction that
underlying all matter in the universe was Divine force, he wrote of the relationships
between matter and energy, between the finite and the Infinite, and between God and
humanity. Among the books he wrote on these topics were: The Economy of the Animate
Kingdom, The Brain, The Senses, and Rational Psychology. Then, in 1744, his life took an unexpected turn. He
began to have vivid, disturbing, and exhilarating dreams and visions. Not knowing what to
make of these odd experiences, he revealed them nowhere but in his personal journals.
Moved partially by the need to understand his own recent experiences and partially by the
direction his studies in cosmology and the human soul were taking, he began a meticulous
study of the Bible. In the month of April, 1745, Emanuel Swedenborg had an
experience that forever changed his life - The Lord appeared to him and told him something
amazing: a human person was needed to serve as the means by which God would further reveal
Himself to humanity, somewhat in the manner of the Biblical visions of the Old Testament.
So began Swedenborg's life as a spiritual revelator. From then until his death, Swedenborg studied the Bible,
perfected his knowledge of Hebrew and Greek, and wrote numerous theological works which he
claimed revealed the new Truths that have become the foundation for The New Church.
Throughout this time, and confirming what the Lord was revealing to him, he was in
periodic communication with spirits in Heaven and in Hell - exploring all the wonders of
the world to come. In the numerous books, he revealed the hidden, inner meaning to the
stories of the Old and New Testaments, the fundamental nature of God, Humanity and
Creation, the truth about the afterlife, the keys to our own personal spiritual growth,
the real meaning of the Book of Revelation, and the beautiful inner secrets behind true
loving marriages, just to name a few things. At first, his books went largely unnoticed. He published
them anonymously at his own cost, sending them to the learned people of his day, but the
general public was still unaware of his newfound truths. This began to change after a
strange occurrence in July 1759. Swedenborg was in Gothenburg, dining with friends at the
home of a wealthy local merchant. During the dinner, he suddenly became pale and
distraught-looking and withdrew from the table. When asked what was the matter, he replied
that he had just had news that a horrible fire had broken out in Stockholm (which was 300
miles from Gothenburg), not far from his own home. Then, at around eight o'clock that same
evening, he just as suddenly became relieved, explaining that the fire had been
extinguished three houses down from his own home. His words and behavior of that evening became the talk
of the town just a few days later, when a messenger arrived from Stockholm with news about
the fire Swedenborg had described. Upon questioning, it was discovered that his
description of the event had perfectly matched, in much detail, what had actually happened
that summer evening. Soon afterward, the first surge of interest in his theological
writings began, spurred on not only by the strange story of his uncanny knowledge of the
Stockholm fire, but also by several other episodes which demonstrated an ability to
communicate with people in the spiritual world. For the remainder of his life, Swedenborg visited the Aother world@ and published books revealing the truths he believed
God had summoned him to write. He also maintained an active life in this world, taking
part in political discussions in the House of Lords, of which he was a member, and writing
on such diverse topics as Sweden's monetary policy and how to inlay tables. Then, on
Sunday, March 29th, 1772 at five o'clock in the afternoon, Emanuel Swedenborg entered into
the Spiritual World for the final time, never to return again (incidentally, dying exactly
when he had earlier predicted he would). Since
then, his Writings have affected thousands of people, both directly and indirectly. The
universal theology put forth in his works has contributed to advancement of religious
thought all across the world, from Christianity to Buddhism, and has inspired many a great
person, including William Blake, Ralph Waldo Emerson, John Wesley, Helen Keller, Johnny
Appleseed, and many others. Most importantly
(at least, to people in the New Church) The Writings of Emanuel Swedenborg have served as
the foundation for a New Christian Church. How LDS Teachings Compare with Swedenborg=s The similarities between LDS doctrine and Swedenborg=s teachings are striking - and impossible for me to
imagine as mere coincidences. Likewise, the
differences are also just as outstanding and cause me to wonder how the similarities can
coexist with such marked differences. I list here some similarities which include a few ideas
which are embraced by both Swedenborg and the LDS religion but which are far from a
comprehensive list. Volumes could be written
about each topic and how they compare. I will
leave to the theologians of both the LDS Church and New Churches[6]
the in-depth examination of these concepts. The
majority of my citations are from Heaven and Hell, Swedenborg=s most popular work.[7] Swedenborg numbered paragraphs in his writing so that no
matter in what format they might be published, readers could follow the same numbering
scheme. In his own works his references are
always listed in this fashion. I have also
adopted this system for the references to Swedenborg=s works. Other
works are referred to by page number. Scriptures,
LDS or otherwise, use standard scriptural notation. Vocabulary differences between Swedenborgian writings
and LDS scriptures should also be noted. In
Swedenborg=s writings Mormons should generally substitute the
word Aperdition@ for Ahell@ to understand the proper context. The Aspirit world,@ for Swedenborgians, includes perdition, heaven, and a
realm of more-or-less recently departed spirits while the term Aworld of spirits@ in Swedenborg=s Writings refers to an intermediate realm between
heaven and hell for the relatively recently deceased.
Since Aworld of spirits@ can be understood by both an LDS or Swedenborgian
reader, this term is used throughout the text. Unique Similarities
In the
entire congregation of all historical Christian theologians the following similarities,
according to the understanding of the author, are only found in the LDS religious
tradition and the teachings of Emanuel Swedenborg. One
such similarity would be an interesting coincidence, two completely unexpected, three a
practical impossibility, and four a strong indication that there is something much more to
the similarities than mere chance. An
analogy might be that a unique gene in two otherwise very dissimilar individuals may still
be an indication that common ancestry is a either a high probability or an absolute
certainty. 1.
There are three heavens (D&C 76, Heaven and Hell chapter 5). Swedenborg divided the heavens into three:
celestial, spiritual, and natural, with divisions so absolute that direct communication is
generally not possible without divine help. Those
of lower heavens in general cannot see the inhabitants of the higher heavens. Communication does occur between higher and lower
realms, but those of the lower heavens are, in general,
not so aware of its occurrence. The
communication originates from what Swedenborg calls Acorrespondences,@ which are in the nature of the relationship of a symbol
or allegory and which are a central feature of all creation, providing the means by which
higher or more inner degrees of reality, beginning with God Himself, are related,
typically in cause and effect fashion, to lower, more external degrees. The LDS parallel of Swedenborg=s heavens are the celestial, terrestrial, and telestial
heavens. Swedenborg=s terms for the heavens are all biblical, and can be
found in the scriptures that Mormons believe refer to these heavens, 1 Cor 15:40-42.[8] The counterpart of Swedenborg=s spiritual heaven is the LDS terrestrial heaven, which
despite its name, is not depicted as being earthlike in LDS scripture. To describe the lowest of the heavens Joseph Smith
invented a new term, telestial. Swedenborg
stated that the heavens were arranged in layers around the central Sun of heaven, or the
Lord God Jesus Christ. The natural heaven is
the furthest from the center. 2. Priesthood robes are worn in heavenly marriage ceremonies. Swedenborg witnessed a marriage ceremony in heaven in which the husband wore robes like those of Aaron while the wife was arrayed as a queen. (D&C 131:2, Conjugial Love 20, 21). LDS doctrine mostly speaks of two orders of the priesthood, the Melchizedek and Aaronic, but also speaks of the patriarchal order as another order of the priesthood (D&C 132). Swedenborg=s description of the attire of the heavenly couple in the marriage ceremony of Cojugial Love 21 will strike a chord with all Mormons who have witnessed a temple marriage.[9] 3.
There are three heavens in the celestial glory or kingdom (D&C 131:1, Arcana
Coelestia 9993). Swedenborg states that
there are three heavens, the celestial, spiritual and natural, and two kingdoms of heaven,
the celestial and the spiritual. The organizational relationship between the three heavens
and two kingdoms is complex and has long been a source of discussion among students of
Swedenborg. In Arcana Coelestia 9993
[2], Swedenborg states that the celestial kingdom has three divisions, and also stated in Arcana
Coelestia 5922 [2] that the celestial kingdom is the celestial heaven. Through the Lord=s direction and by means of angels that communicate
between them they act in unison. Mormons
understand D&C 131:1 to mean that the celestial heaven, Aglory@ in D&C 131:1, is divided into three heavens. Swedenborg also used the word Aglory@ to refer to kingdoms, Arcana Coelestia 5922
[2]. While, again, the exact interpretation of the three heavens-two kingdoms
distinction remains a matter of discussion in the New Church, the parallels with LDS
doctrine are still obvious. 4.
You must be married in heaven to inherit the highest heaven (D&C 131:2, Conjugial
Love 54(5), 155). Monogamy is central,
according to Swedenborg, to all of heaven,
although there are a few exceptions, such as sincere celibates and some Islamics in
polygamous relationships, who live at the fringes or Aside@ of the lower heavens.
Marriage mimics (or, in Swedenborg=s term and concept, Acorresponds to@) the relationship between God and His Church since
their ultimate destiny is approach unity. Again,
Swedenborg states that an absolute requirement to inherit the highest heaven is
heterosexual marriage. Marriage, according to
Swedenborg, means the separate minds of man and wife become so closely spiritually linked
that they become one mind (and married couples in
heaven, seen from a distance, may appear on occasion as one individual). The Doctrine and Covenants simply states that the
highest heaven in the celestial glory cannot be attained without eternal marriage (D&C
132:2). Without eternal marriage men and
women cannot be fulfill the purpose of their creation or reach the highest degree of
spiritual attainment which is possible for them, or in Swedenborg=s words, cannot approach the Lord (Doctrinal New
Testament Commentary, Vol.3, p.333, Conjugial Love 155). Swedenborg saw married partners in heaven as being
two halves of good and truth or love and wisdom. The unity of these two is fundamental to creation, the husband bringing wisdom externally and love
internally and the wife bringing love externally and wisdom internally to the union. LDS ideas aren=t so specific but similar concepts are hinted at in
the temple. 5.
The world of spirits is a place of preparation for either heaven or perdition
(Alma 12:24, 34:32-34, 40:21, Heaven and Hell 421, 422). Both LDS doctrine and Swedenborg state that the
world of spirits is the portal through which all mankind passes on to prepare for either
heaven or perdition. This idea is distinct
from the Catholic idea of purgatory in which only the righteous go who are destined for
heaven. Purgatory is also seen as a place of
punishment. Most of Christianity rejects the
idea of purgatory, or a spiritual abode separate from heaven or hell, as being
non-scriptural. Swedenborg taught that for
newly arrived spirits, the world of spirits is nearly identical to this one. LDS doctrine refers to the world of spirits as a
continuation of this life where men make decisions about their eternal outcome and
eventually inherit one of the three heavens or perdition (Alma 12:24, Alma 34:32-34 where Athis life@ is taken to extend into the world of spirit). This is echoed in Swedenborg=s teachings as well, but for Swedenborg the ultimate
fate of the soul is determined by the individual=s Aruling love,@ or basic spiritual orientation toward good or evil,
at the time of passing from mortality (Heaven and Hell 427). LDS doctrine states that men are not only judged
by their actions, but the desires of their heart (Alma 41:3, Helaman 14:29-31, Mosiah
2:34-39; Doctrine and Covenants 137:9) . The LDS concept of the world of spirits
allows a wide range of choice for those who have never encountered true principles during
their lifetime. Mormons believe that a person
may remain in the world of spirits for hundreds or thousands of years while Swedenborg
generally limits this time of preparation to a mere thirty years (1 Peter 3:18-20, Heaven
and Hell 426. It might be noted
that Swedenborg teaches that there was an exception to the thirty year rule in past
history, at a time when there existed Afalse heavens,@ realms created in the spirit world which trap those who
would otherwise progress to heaven or perdition, but that these were eliminated at the
time of the Last Judgment, which Swedenborg states occurred in the year 1757 (Last
Judgement 64). LDS teachers indicate that
repentance is much easier in the physical realms than in the world of spirits while
Swedenborg indicates that it is impossible anywhere but the physical existance (Journal
of Discourses 3:230 and 3:371, Heaven and Hell 480). 6.
There are angels who communicate between heavens (Doctrine and Covenants 76:86-88, Heaven and Hell
27, 35). Swedenborg states that higher
heavens communicate with lower ones through intermediary angels and through correspondence
(Heaven and Hell 35, 88). Swedenborg=s description of angelic communication between heavens
is fascinating, Aas is often done, angels are raised up by the Lord out
of a lower heaven into a higher that they may behold its glory; for then they are prepared
beforehand, and are encompassed by intermediate angels, through whom they have
communication...@ (Heaven and Hell 35). Communication is facilitated by raising the
awareness of lower angels to that of the higher heaven so that the message can be
perceived or understood. The Doctrine and
Covenants states that Asome@ of the celestial heaven minister to those in the
terrestrial (spiritual?) heaven, and Asome@ of the terrestrial (spiritual?) heaven minister to
those of the telestial (natural?) heaven. Swedenborg
describes societies of angels whose principal function is communication between the
kingdoms of heaven (Heaven and Hell 27). Doctrine
and Covenants 76:88 states that the angels who communicate to lower heavens are Aappointed@ for this task, paralleling the Swedenborgian idea
that angelic societies tend to have a specialization. 7.
Likens the celestial, spiritual (terrestrial?), and natural (telestial?) heaven
to the sun, moon, and stars (D&C 76:50,71,81, 88:7-9, Heaven and Hell
117-120, 129, Apocalypse Revealed 65). I
place this at the end of the list because there is a significant difference embeded in the
similarity, namely that Swedenborg speaks of the heavens and their illumination while LDS
scriptures speak of the bodies of the inhabitants of those heavens. Nevertheless, the aspects of the teachings that
are similar are unique in Christianity and not clear in the King James version of 1 Cor
15:40-42. Allegorically, Swedenborg likens
both the nature of each heaven as well as the illumination in the sky of each heaven to
the sun, moon, and stars (Heaven and Hell 119).
He states that the sun of the celestial heaven and the moon of the spiritual
kingdom is the Lord (Heaven and Hell 118). Swedenborg
states that the communities of the natural heaven appear as stars in the sky to
inhabitants of the world of spirits (Apocalypse Revealed 65). In the Joseph Smith translation of I Cor 14:40-42
and in Doctrine and Covenants 76:70,71,81; the resurrected bodies of those in the
celestial, terrestrial, and telestial heavens are likened to the sun, moon, and stars. In Doctrine and Covenants 88:7,8, the Lord is said
to be the light of the sun and is in the sun and also the light of the moon and is in the
moon. Verse 9 states that He is also the
source of the light of the stars but does not state the He is in the stars. It could well be that these verses speak of the
spiritual realms more than the physical. 9.
The Lord will establish a New Church on the earth once more (D&C 1, the
First Vision, True Christian Religion 647). The
Lord=s Church would be reestablished, the truth would be
taught again and serve as a link to heaven. To
Mormons this link is revelation which is granted to the Lord=s servants, more specifically those that are ordained to
the priesthood and who are called to guide the Church.
New Church people believe that only Swedenborg received such revelation, not church
members. The idea of a latter-day restoration
of Christ=s church is not totally unique to LDS or Swedenborgian
thought, however, since a number of Christian reformers stated that the church had fallen
away and needed to be reestablished.[12] What is unique about Swedenborg is that although
he recognized the need for reestablishing Christ=s church on the earth, he did little to bring about its
organization beyond publishing the Writings. 10.
Little children who die, Christian or not, go directly to heaven (Moroni
8:7-10, Heaven and Hell 332). Swedenborg
states that they still require instruction. Both
Swedenborg and LDS doctrine states that small children are not capable of understanding
the results of their actions are not therefore culpable.
LDS doctrine holds that all little children who die are bound for the celestial
heaven (Doctrine and Covenants 137:10). Swedenborg
states that little children are immediately taken into heaven after death (Heaven and
Hell 332). 11.
Since God creates man in free will, God does not send man to heaven or
perdition. Man makes this choice himself. (2 Ne. 2:26-30; 10:23; Alma 13:3; Hela.
14:31, Heaven and Hell 452, Conjugial Love 48b) Swedenborg taught that hell-bound individuals
cannot bear to be in heaven=s proximity. Orson
Pratt indicated that the wicked would rather be in hell than the presence of God (Journal
of Discourses 16: 331). 12.
Without Aopposition in all things@, or what Swedenborg terms the equilibrium between good
and evil, the universe would not exist and men would appear dead (2 Ne. 2:11-13,
Mosiah 2:21, Heaven and Hell 589, 592, 594, Arcana Coelestia 2887). Opposition means, in the words of the Book of
Mormon, the opportunity for mankind to choose either eternal life and liberty or captivity
and death. In other words, all men at all
times are attracted by good and evil during mortality and have the opportunity to choose
one or the other. This opposition, or balance, allows men to be free to choose (2 Nephi
2:16, Heaven and Hell 589). Swedenborg
also states that Awithout equilibrium... nothing can come forth and have
permanent existence,@ (Heaven and Hell 589) and Aall things and each thing in the universe, that is,
both in the natural world and in the spiritual world, endure by means of equilibrium@ (Heaven and Hell 592). The
Book of Mormon similarly states that without opposition nothing could exist Aneither the earth; for there could have been no creation
of things, neither to act nor to be acted upon; wherefore, all things must have vanished
away@ (2 Nephi 2:13). Both
balance (Swedenborg) and opposition (LDS) seem to indicate the opposed play of forces
discovered by science in the physical world which allows it to exist. Swedenborg states that men are constantly in touch
with (though not conscious of) both angels and evil spirits and if this were to cease that
men would appear dead (Arcana Coelestia 2887).
The Book of Mormon similarly states that without opposition creation would Aremain as dead, having no life neither death@ (2 Nephi 2:11). 13.
Man is not saved by faith alone but must show works from a changed heart
(Alma 11:34-37, True Christian Religion 340-342, Heaven and Hell 427). Swedenborg taught that justification by faith alone is one of the great
errors of Christianity. The Book of Mormon
teaches that we are saved by grace AFTER all we can do (2 Nephi 25:23). 14.
Swedenborg echoes concepts found in the LDS sacrament prayer. If these principles are followed, men are guided
on earth and the spirit world (Moroni chapters 4&5, Heaven and Hell
528-535). We must live the commandments
(Moroni 4:3, Heaven and Hell 528-535). We
must take upon us the name of the Son, which to Mormons means to lead a life of charity
and service (Mosiah 18:8-11). Swedenborg also
speaks of taking upon us the name of Christ in similar ways which emphasize charity and
service.[13] (Moroni 4:3, , Heaven and Hell 528-535). We must think on heavenly things, or, more
specifically, for Mormons, Christ or, for
followers of Swedenborg, the Lord=s Divine Human (Swedenborg=s words) (Moroni 4:3, 5:2, Heaven and Hell 534). 15.
One way to qualify for perdition is to know the truth and deny it, or in
Swedenborg=s terms accept the truth and then later deny it (Teachings
of the Prophet Joseph Smith pg 358, Heaven and Hell 456). According to Joseph Smith, knowing the truth and
then denying it is not mere disagreement. He
stated that the candidate for perdition Ahas got to say that the sun does not shine while he sees
it; he has got to deny Jesus Christ when the heavens have been opened unto him, and to
deny the plan of salvation with his eyes open to the truth of it; and from that time he
begins to be an enemy.@ Swedenborg
explains that heavenly visions are withheld from man because Athere is danger in confirming any thing by visions when
men are in falsities, for they would then first believe and afterwards deny, and thus
would profane the truth itself, since to believe and afterwards deny is to profane; and
those who profane truths are cast down into the lowest and most grievous of all the hells@ (Heaven and Hell 456). 16.
Celestial beings incorporate the law of consecration into their lives. In Mormon vernacular this means that our goods,
time, talents, and all else that we appear to possess in fact belongs to God. (LDS traditional teachings, D&C 42, Moses
7:18, Heaven and Hell 8, 408). Swedenborg
states that heavenly beings believe that all the good they have is from the Lord, not
themselves, and that their role is to be tools for use by the Lord. 17.
The creation and the garden of Eden stories are allegories to our spiritual
progress (Arcana Coelestia vol. 1). The
LDS counterpart of this idea is found in the temple and cannot be described in detail
here. 18.
All things in the physical world exist due to existence of a spiritual quality
cause that then brings about a physical world effect, by means of what Swedenborg terms Acorrespondence@ of the spiritual to the physical entity (e.g. water
has a correspondential origin in truth, with which it thus shares symbolic qualities)
(Moses 3:5&7, Heaven and Hell
chapter 12) Mormons typically believe that there exists an image of our world in the
spiritual realms. Swedenborg teaches that
this is mostly true for the recently departed (Heaven and Hell 493), but that at a
deeper spiritual level, things in the physical realm are mere symbols for the profound
truths found in heaven.[14] Mormons also believe that the world was created
completely in spiritual form before the physical creation.
For Swedenborg, this is true through Acorrespondence@ (Heaven and Hell 89), since the physical realm
corresponds to the antecedent spiritual realm. 19.
God is man. (Moses 6:57, 7:35, Matthew 16:13, Arcana Coelestia 9359,
9361, Teachings of the Prophet Joseph Smith p. 345)
Swedenborg states that "God is very Man" (Divine Love and Wisdom
11, New Jerusalem and its Heavenly Doctrine 1).
According to Swedenborg the difference between God and man is that while God has
assumed humanity, he remains infinite in power, love, intelligence, and glory, while man
merely approaches that ultimate by degrees and is finite.
Before his birth, Swedenborg maintains that God was invisible to man and was
represented on earth by His angels, who assumed His form when speaking with men. After His birth the resurrected Christ appears as
Himself to men (True Christian Religion 786, 787).
To Swedenborg, the whole of heaven, each angel, and all men are created in the
image and likeness of the Divine humanity of God (Heaven and Hell 78-86). In this Greatest Human Being we find the
structures and functions of both sexes (Apocalypse Explained 985:2). Joseph Smith taught that God is a man and is now
exalted but was once Himself a mortal on earth. While
the humanity of God is a common element there are some major differences between
Swedenborg=s and Joseph Smith=s concepts of God=s humanity, especially since the LDS concept appears to
encompass the idea that God is finite. The
LDS view of God=s humanity is echoed in the King Follett Discourse of
Joseph Smith: AGod himself was once as we are now, and is an exalted
man, and sits enthroned in yonder heavens! That is the great secret. If the veil were rent
today, and the great God who holds this world in its orbit, and who upholds all worlds and
all things by his power, was to make himself visible,CI say, if you were to see him today, you would see him
like a man in formClike yourselves in all the person, image, and very
form as a man....@ Teachings
of the Prophet Joseph Smith, pg 345. Some Differences ALatter-day Saints believe in God the Father; his Son,
Jesus Christ; and the Holy Ghost (Article of Faith 1). These three Gods form the Godhead,
which holds the keys of power over the universe. Each member of the Godhead is an
independent personage, separate and distinct from the other two, the three being in
perfect unity and harmony with each other (Articles of Faith, chap. 2)@ Encyclopedia of Mormonism, AGodhead.@ According to Swedenborg=s teachings, the Father, the Son and the Holy Spirit are
three aspects of God in the same manner that man had a body, a spirit, and individual
thought. One Swedenborgian minister
summarized Swedenborg=s explanation of the triune nature of God as follows: Father = Divine Itself = invisible God = Soul Son = Divine Human = visible God = Body Holy Spirit = Divine Proceeding = Operation/Activity[15] The Lectures on Faith, written in the first half
of the 1830's and later included in the standard works, teaches that the Father was a
personage of spirit, the Son a personage of tabernacle, and that the Holy Ghost was their
common mind.[16] If it could be understood that two personages with
a common mind are one individual, then we have almost an exact corollary to Swedenborg=s teachings. Dan
Vogel presents evidence that the earliest conceptions of God in the LDS Church portray the
Father, Son, and Holy Spirit as one individual, but that later teachings clearly
contradicted this point of view.[17] This eventually disappeared from LDS teachings
until finally the idea that the Father possessed a body of flesh appeared in LDS scripture
fully endowing the Father with a separate physical and spiritual identity. To illustrate the importance of the unity of God
Swedenborg claims that the angels in heaven can not even pronounce the word Agods@ (True Christian Religion 6 [3]). Nevertheless, Swedenborg seems to affirm the LDS
view that the Father and the Son may appear as separate beings while rejecting how Mormons
would interpret outward separateness. Swedenborg
states that often in heaven the Lord appears as an angel apart from the sun of heaven
where the Lord dwells (Heaven and Hell 121). He
also teaches that during Christ=s earthly ministry He altered between states of
temptation, when God the Father appeared as remote from Himself, and states when it was
clear to Him that AI and my father are one.@ but that this alternation ended with the conclusion
of His temptations at the crucifixion (True Christian Religion 104-105). 2.
Polygamy, if continued past the spirit world, assures that you will not enter
the highest heaven (D&C 132, Heaven and Hell 379, Conjugial Love
141, 332, 348) or, with a handful of exceptions, that you will enter heaven at all since
the monogamous married relationship is Ain the image of God@ and fundamental to heavenly existence. (Swedenborg does mention an exception in the form
of a separate heaven of sincere Islamics, but it is clear that the quality of this heaven
is below that of the rest of heaven as a result.)
LDS scripture indicates that women sealed to a man with proper authority will be
married to him for the eternities and they will become gods. Swedenborg agrees that marriages are, again,
fundamental to heaven, but that all, again except for some Islamics, are monogamous.
As already noted, this is because marriage there melds two minds into one and the
forces that allow this to happen do not operate outside a monogamous relationship. Swedenborg states, APolygamy is not a sin for those whose religion allows
it,@ but seems to exclude Christians from this exception (Conjugial
Love 332). Swedenborg classifies polygamy
among Christians as adultery, so that a husband of a polygamous marriage must renounce
that state and choose a single wife in order to come in to heaven and establish the unity
that allows higher understanding. 3.
The Church of God is not an earthly organization and encompasses the entire world with those who
follow true principles. The true church=s membership, according to Swedenborg, is fundamentally
spiritual and its membership known but to God. New
Church people are always very careful to distinguish human organizations designed to
implement such uses as religious instruction from the true spiritual church, despite the
same word being used to refer to both. (Arcana Coelestia 8152, Apocalypse
Explained 304). The earliest concept of AChrist=s Church@ taught in LDS teachings was fairly close to
Swedenborg=s teachings.[18] The present LDS concept is that the Church of
Christ is a specific organization places less emphasis on the nature of the members and
gives far more importance to the institutional church (Doctrine and Covenants 1:30). 4.
Christ redeems the world, but there is no vicarious payment for the sins of
others (True Christian Religion 132, 133). LDS doctrine and mainstream
Christianity state that Christ was slain for the sins of the world (D&C. 29:40-45; 2
Nephi 9:6-9; 2 Nephi 11:3). According to
Swedenborg, the idea that God would be sufficiently angry with the human race to withhold
his blessings until he killed his own Son to appease that anger is more characteristic of
a monster than a gracious God. According to
Swedenborg, Christ came to reset the good-evil equilibrium among men, since it had become
unbalanced in the direction of evil as a result of men=s actions over history up till that time and so was
interfering with free agency. In his
system, anyone who goes to hell does so, not because of being punished for sins in the
world, even terrible ones, but because, if he is of a hellish nature, he will want to
continue such sinning in the other world. And
the only place you can do that is hell. Christ=s temptation and suffering, according to Swedenborg, was
primarily on the spiritual plane and continued from the moment of his birth, though only
manifested externally (and correspondingly) at the end.
As part of what Swedenborg terms the glorification process, Christ eliminated all
of his human nature derived from the Mary-based heredity and brought about a new level of
union with the Divine. Swedenborg states that
Christ restored the hells to order through his life and sacrifice reopened the spiritual
link of men with the heavens to operate on the earth through men once more (True
Christian Religion 116). LDS doctrine
holds that despite the intervention of Christ in behalf of mankind, we must still reform
our lives and obey laws and ordinances (Rev. 13:8; Heb. 5:8-11; Matt. 7:21; 2 Ne.
2:22-27). LDS doctrine represents something a
midpoint between Swedenborg and mainstream Christianity since LDS doctrine maintains that
the atonement was mainly accomplished in the Garden of Gethsemane (2 Ne. 9:21, JC, p. 613,
Encyclopedia of Mormonism, Atonement, Vol 1).
Rather than viewing the atonement as a vicarious punishment, LDS doctrine sees it
as Divine assistance, allowing men to be resurrected (an LDS term which means to inherit
one of the heavens or hell after being reclothed with flesh, 2 Nephi 2:8, 9:6-7, 9:12,
Mosiah 3:11), nullifying the sin of Adam. LDS
doctrine also contains the traditional Christian understanding that Christ was punished
vicariously for our sins to satisfy the demands of justice imposed on mankind by the
Father (2 Nephi 9:26, Alma 34:8-10, 16, Alma 42:22-24) which Swedenborg declares is
incorrect. 5.
We should strive to become one with God, not gods. Swedenborg
lays great emphasis on the first commandment, and says that the idea of multiple gods in the Christian church=s concept of the trinity was so fundamentally evil that
it brought about the spiritual death of that church (Heaven and Hell 391, 508, 535,
Conjugial Love 264) Mormons believe
that God is infinite, possesses all things and created all things that were created. They also believe that God can share all things
with His children, allowing them to be co-creators and act His stead and call this state
godhood (D&C 76:58, 132:20). Swedenborg
equates those who believe they are gods in the afterlife with those who indulged in
self-love in this life, and are consequently in hell in the eternities (Conjugial Love
262, 264). Swedenborg agrees with the current
LDS view that when Bible says Agods@ it can refer to heavenly beings (Heaven and Hell
8). According to Swedenborg, referring to
angels (inhabitants of heaven) as Agods@ in no way implies that they are worthy of worship.
6.
Resurrection does not require the reconstruction of the physical body (Arcana
Coelestia 4459, 4783, Divine Love and Wisdom 221, Heaven and Hell 445,
447, 456, Divine Love and Wisdom 221). For Swedenborg, resurrection occurred as a spirit
enters the world of spirits immediately after death.
In this state the spirit discovers that they exist with a body and feelings and
lives exactly as before, with the exception that the body and all the surroundings are
spiritual, that is, made out of spiritual rather than physical substance. Swedenborg says that the sharper senses of those
in the spiritual realm make it far more clearly sensed B Areal@ B than is possible in the physical realm. The corporeal nature of the spirit being is so
much like its former state that some spirits are not immediately aware that they have
died. Swedenborg denies that a physical
resurrection occurs with one exception, Christ (Divine Love and Wisdom 221). He indicates, however, that the nature of Christ=s body has become spiritual as physical aspects are
purged from it. LDS doctrine has similar
ideas with respect to the sameness of the human existence immediately after death (Alma
40) and that the body after the resurrection is spiritual by nature (Doctrine and
Covenants 88:27). Many LDS scriptures speak
of the reuniting of the spirit and body (Alma 40:15-18) and are understood to mean that
the deceased physical frame shall be reconstructed and reunited with the spirit. Mormons
interpret scriptures like Matt. 27:52 and 3 Ne. 23:9-10 which speak of graves being opened
to be further evidence of a physical resurrection. Mormons
claim that 1 Cor 15:41-42 ("There is one glory of the sun, and another glory of the
moon, and another glory of the starsY. So also is the resurrection of the dead") and
those in Alma mean that the resurrection happens immediately before our entry into one of
the heavens or hell. Swedenborg specifically
addressees belief in a physical resurrection as being typical of Christianity and
incorrect (Heaven and Hell 456). Alma
agrees somewhat with Swedenborg=s definition of the resurrection by speaking of entering
the spirit by stating AYea, I admit it may be termed a resurrection@ (Alma 40:15, Heaven and Hell 445, 447). Alma goes on to explain that he feels that the
resurrection is more than that, implying a physical resurrection. 7.
Swedenborg indicates that the spirit commences its existence at conception,
but is not fully formed until its first breath is drawn (Moses 3:5, Arcana Coelestia
3570). According to Swedenborg, being born in
heaven would remove free agency since there would be no choice but to follow good and
truth. The LDS concept is that in the
preexistence we make choices concerning life experiences, family, etc. Otherwise, God Himself is responsible situations
in which we find ourselves in life. 8.
It is our motives and our thoughts and actions derived from those motives that
take us to heaven, rather than ordinances (nearly all of Swedenborg=s works). This
is largely a matter of difference of emphasis between the teachings of Swedenborg and LDS
doctrine since LDS ideas echo that baptism cannot allow evil people to enter heaven or the
lack of baptism will not be an absolute obstacle for the righteous. For example Heber C. Kimball stated, AYou might as well go and be baptized for a devil as for
a man who will not receive the Gospel in the spirit-worldA(Journal of Discourses, Vol.5, p.90). It should be remembered that all LDS ordinances
are covenants that require performance on the part of the individual who partakes of them. 9.
Swedenborg said that no children are born in marriages in heaven because to
be born in heaven would eliminate free will (Heaven and Hell 382b). There are, however, correspondential equivalents
of children in heavenly marriages, in the form of the Abirth@ of new goods and truths. History and Possible Influence New Church members in New York conducted a media
campaign during Joseph Smith=s era using newspapers to inform the public about
Swedenborg and his teachings.[20] These efforts may have born fruit in Joseph=s home area because a piece on Swedenborg appeared on
the front page of the Canadaigua newspaper, a town some 12 miles from the Smith home, in
1808.[21] This may have been submitted to the paper by New
Church members rather than being the work of the paper=s own editors since, according to Brooke, interest in
Swedenborg in this area was not great.[22] However, it is unlikely that this influenced the
Smiths greatly since they did not move to New York from Vermont until 1816. A mail-order newspaper advertisement for Heaven and
Hell appeared in the Canadaigua newspaper in 1826.[23] New Church members used this book as a missionary
tract, and the fact that it was being sold for a time does not necessarily mean that it
was causing a great stir or attracted much interest, since some LDS researchers could find
no evidence that the local library owned a copy[24]. The individual who placed the ads may have been
Charles Harford, a Swedenborgian who moved to Rochester, New York in 1826 and stayed till
1834.[25] Rochester is about 24 miles from Palmyra on today=s roads. I
could find no evidence that Mr. Harford ever had any communication with anyone from the
LDS population other than the advertisements which appeared in local papers. Swedenborg=s works were distributed to the public and at least
7,000 copies of Swedenborg=s works were produced in the United States prior to the
organization of the LDS Church in 1830.[26] It is likely that these were mostly Heaven and
Hell. Michael Quinn, a well known Mormon
historian, indicates that Joseph Smith did read books that contained information about
Swedenborg and his doctrines,[27] about 20 pages which
seem to have been digested from Heaven and Hell. but does not indicate that Joseph
had access to works written by Swedenborg himself.[28] Could Joseph have obtained knowledge about Swedenborg=s teachings from someone intimately acquainted with AThe Writings?@ Some
estimate of the possibilities can be gained by trying to determine where New Church
members may have been located in the area. There were three congregations of New Church members
in Spencer, Platkill, and Newburgh, about 75 miles from the Smith home.[29]
As previously stated, New Church records also show a member in Rochester, New York, about
24 miles from the Smith home in Palmyra. In
1817 a census of the New Church showed that in New York city there were 45 members.[30] By 1830 the membership of the New Church had
nearly doubled.[31] New Church members tended to be found mostly in
larger cities or other refined metropolitan areas, not in small towns like Palmyra. I could find no record of New Church presence in
the Palmyra area, unless Rochester and its member are counted. One potential New Church acquaintance was Hannah
Holland. When the Smith family resided in
Sharon, Vermont, a New Church member from Holland, Hannah Holland[32],
lived about twenty miles away in Woodstock Vermont.
She moved there in 1775 and later married a man named Smith. Hannah brought all of Swedenborg=s works in Latin from the Old World. Some of her ten sons later migrated across the
country to Cincinnati to establish a New Church society in that area. Had the Smiths known Ms. Holland they would have
had access to all of Swedenborg=s writings, but Hannah would have been required to
explain the Latin versions. I could find no
evidence that Hannah Holland had any connections with the Smiths or the Church at any
time. Since the Holland children were later
effective ministers and the family had the training to read the Writings in Latin, they
must have been very enthusiastic and willing to speak to others. This could eventually be one link to the Smith=s, but firm documentary evidence is slim. One other interesting connection between Swedenborg and
Joseph Smith is through Sarah Cleveland, a plural wife of Joseph Smith who, according to
the historian Todd Compton, was sealed to him around 1842.[33] At the time of her plural marriage, Sarah
Cleveland was married to John Cleveland, a Swedenborgian who apparently knew nothing of
her plural marriage to Joseph Smith. Sarah
joined the LDS Church in 1835 and in 1836 she and her husband moved to Quincy, Illinois. When Nauvoo became the center of Mormonism in 1839
after the saints were expelled from Missouri, the Clevelands found themselves living near
the center of the Church. The Smiths and
Clevelands became friends after Emma Smith and her children lived with the Clevelands for
a short time in 1839 while Joseph was in jail. Joseph
rewarded the Clevelands with a plot of land in Nauvoo.
There is no mention in Todd Compton=s documentation of this story that Joseph had any
conversations with Mr. Cleveland about Swedenborg=s teachings, nor did Mr. Compton mention that Sarah
exhibited any interest in Swedenborg after her baptism. Individuals with Joseph Smith=s educational and financial background were generally
not interested in or exposed to the teachings of Swedenborg, nor did they have the social
connections to introduce themselves to Swedenborgian teachings. Marguerite Block writes concerning the growth and
popularity of the New Church, AThis rather slow growth was due to the nature of the
doctrines themselves, which required a fairly high degree of education and intelligence
for their comprehension, as well as considerable leisure for their perusal.@[34] To be truthful, from my own experience, Swedenborg=s writings are not an easy read, and require a high
degree of dedication to grasp what is written. Joseph
Smith was neither highly educated nor endowed with a great amount of leisure time, which
would appear to make him an unlikely candidate to be reading the sage=s teachings. Joseph Smith=s only quote about Swedenborg made in 1839 is rather cryptic, AEmanuel Swedenborg had a view of the world to come, but for daily food he perished.@[35] This was directed to Edward Hunter, a Swedenborgian convert who later became a presiding bishop of the Church. Brother Hunter took this to mean that Swedenborg=s teachings were lacking and from that point on gave Swedenborg=s teachings no credibility. Edward Hunter converted to the LDS Church in 1839 after protecting the Mormon elders when they came through the area preaching the gospel. Joseph stayed with Edward for three days and discussed a number of topics, among them the teachings of Emanuel Swedenborg. From these conversations Joseph may have received all of the information required to give this opinion before they parted. There are no close associates of Joseph Smith who
mention Swedenborg or his teachings who give any indication that they had actually read,
first-hand, anything he had written. For
example, Orson Pratt stated the following. Did Swedenborg, Irving, Wesley, or any other person, not
only teach a pure system, but at the same time did they declare that it was committed to
them by an angel from heaven? If not, however pure and holy their teaching, they were not
divinely authorized to administer in ordinances. Divine
Authority No.1, pg 3 Swedenborg claimed many times to have spoken with
angels; which indicates that Orson Pratt had little knowledge of his writings. His other comments reveal his belief that
Mormonism is true, and that all others are false, which was common among Church leaders of
that time. Brigham Young, who spoke his mind
freely on numerous topics, never mentioned Swedenborg in any recorded talks. In Parley Pratt=s only statement about Emanuel Swedenborg he claims that
Swedenborg denied the resurrection[36]. It seems that early LDS Church leaders and members
had dismissed Emanuel Swedenborg without a great deal of thought. It also seems that their knowledge about
Swedenborg may have come from unsympathetic third parties who summarized Swedenborg=s teachings with a negative slant. I did investigate whether Joseph Smith may have learned
of Swedenborgianism through Masonic ritual, but discovered this would have been very
unlikely and present the evidence here for future researchers. Emanuel Swedenborg was a
Mason from the age of eighteen and actively involved until 1740 with the exception of a
visit in 1769 to a Lodge in France.[37] After Swedenborg published his first theological
works, former associates came to him wanting to know his opinions of the Masonic order and
what errors he might wish to correct in its teachings.
He replied to these queries and in 1769-1770 wrote to the Royal Society of
Stockholm in which he explained Egyptian hieroglyphics by means of his new system.[38] Eventually the modified ritual in Sweden had an
influence on Masonry in the United States, but not until 1859, which would have been too
late to have been of any importance to the beginnings of the Church of Jesus Christ of
Latter-Day Saints.[39] Not many others have delved into these similarities. Recently Brent and Wendy Top wrote Beyond Death=s Door, which quoted many pages of Swedenborg=s Heaven and Hell and revealed many
similarities with LDS doctrine. Before that
time a historian who has studied Swedenborgians, Mary Ann Meyers, wrote Death in
Swedenborgian and Mormon Eschatology[40], in which she outlines
some of Swedenborg=s teachings and hints that Joseph Smith may have
borrowed from him.[41] BYU Studies has included some articles
which briefly mention Swedenborg. D. Michael
Quinn dedicated a few pages to Swedenborg in Early Mormonism and the Magic World View,
but evidently never read much of Swedenborg=s writings or he would have covered more similarities
than just the three heavens. Conclusions If Swedenborg=s teachings did have a profound influence on Joseph
Smith, I find it unlikely that Joseph Smith would have received all his information about
Swedenborg=s teachings from reading the Writings first hand. First, his mother states that by the age of
eighteen he hadn=t read the Bible through and was less inclined to
reading than any other of the Smith children.[42] Secondly, most New Church members have only read a
few of Swedenborg=s works because, though interesting, they are not an
easy read. Joseph Smith may have been exposed to Heaven and Hell in English
during his lifetime or a digested review of Swedenborg=s teachings. A
digest or Heaven and Hell would seem an unlikely source for some of the detailed
information like the use of priesthood robes in heavenly marriage or the division of the
celestial heaven/kingdom into three, neither of these ideas being found in Heaven and
Hell nor are these common topics of study among students of Swedenborg. If there has been influence from the teachings of
Emanuel Swedenborg on the teachings and writings of Joseph Smith, to me the most likely
scenario may be that Joseph Smith knew a well read New Church member or members who were
very familiar with the AWritings.@ At least
one of these individuals would have had to have known Joseph Smith before the Book of
Mormon was written. We don=t know how brushes with individuals who were acquainted
with the Swedish mystic=s teachings such as Hannah Holland of Vermont who
possessed a complete edition of the AWritings,@ the missionary minded Charles Harford of Rochester,
the converts Edward Hunter or Sarah Cleveland may
have influenced Joseph. I did not make a
serious attempt to determine how much Emma Hale Smith, Oliver Cowdery, Martin Harris,
David Whitmer, or others closely associated with the prophet may have known of Swedenborg=s teachings. I=m sure that as researchers dig further more possible connections will be found, all of which probably still not prove a positive connection with Swedenborgianism. Given the uniqueness of some of the ideas found in Swedenborg=s and Joseph Smith=s teachings, it still seems likely that some sort of connection between the two must exist. Is this is as the result of Joseph becoming aware of the Swedish mystic=s teachings or another connection with influences beyond the veil? Perhaps Joseph Smith has copied portions of Swedenborg=s teachings. Certainly the information provided here cannot rule that out. Nevertheless, it may be helpful to remember that simultaneous discovery is common in science. A look at history reveals a number of instances where ideas pop up at nearly the same time in far flung locations on the earth, known in philosophical circles as a Azeitgeist,@ or spirit of the times. This can be observed in spiritual matters as well. Consider, for example, others whose teachings were similar to LDS or Swedenborgianism but who have no obvious connection with the LDS Church or Swedenborg. Allow me to illustrate one example. Indian mystics call the Christian heaven, hell, and
world of spirits the Aastral world.@[43] The heavenly realm is divided into three
regions.[44] The middle region and lowest region also appear to
have three divisions.[45] In the highest realm can be found AAlakh Niranjan@ or the Unknowable God.[46] The lowest three regions (chakras) involve a focus
on wealth, power, sex, and violent battles.[47] Barbara Brenan in Hands of Light also
mentions that beings in the afterlife occupy spiritual realms related to the nine major
chakras.[48] Brenan also stated that she does not observe
spirits who are related to the first three levels.[49] However, this may be because those beings avoid
healers, or as Swedenborg noticed, spirits from the hells (the lowest 3 levels of the
spiritual realms) tend to turn away from spiritual light.[50] Ms. Brennan did not get this particular piece of
information from other sources since she stated that she could not find a reference to
these nine levels in any literature.[51] To me, these ideas sound very similar to
both the AWritings@ and LDS doctrine, more so than they would be to
traditional Christian philosophy. The
question of who copied from whom may well mask another connection between all these
teachers - the possibility that they all have knowledge which arises from personal
experience. Why all the differences?
People at the scene of an accident will report all sorts of stories about the same
events. From our own experience we know that
personal perception of any truth is flawed. More
flaws creep in when we attempt to describe that perception to someone else not present at
the time of the accident. Perhaps for this
reason, the Lord has stated that out of the mouths of two or three witnesses shall every
ecclesiastical case or accusation be established (Deuteronomy 19:15, Matthew 18:16, 2
Corinthians 13:1, 1 Timothy 5:19). Perhaps a
similar standard should be established for verifying spiritual truth since those who claim
spiritual experience seem to vary in their witness as well. In the end our conclusion about whether Joseph was
influenced by the Swedish mystic will be a personal one, illustrating the teaching of
Swedenborg and the Book of Mormon which state that we are suspended at all times between
opposing choices (Heaven and Hell 591, 2 Nephi 2:11). My own bias is that while Swedenborg may have
influenced LDS teachings, that Joseph Smith was also the recipient of his own unique
spiritual experience. Nevertheless, this
information is not presented to persuade the reader, but rather to help illustrate the
importance of a little known Servant of the Lord from a far off land in Northern Europe.
References. Block, Marguerite Beck, The New Church in the New
World, Swedenborg Foundation, 1984. Brennan, Barabara Ann, Joseph A. Smith (illustrator), Hands
of Light, Bantam Doubleday Dell Publishing Group, 1988. Beswick, Samuel, The Swedenborg Rite, Kessinger
Publishing Company, photographic reprint of an 1870 version. Dole, George F., and Robert H. Kirvin, A Scientist
Explores Spirit, Swedenborg Foundation, 1997. Gladish, Richard, New Church Life, Oct 1947, pgs
473-474. Hunter, William E., Edward Hunter, Faithful Steward,
ed. Janath Russell Cannon, Mrs. William E Hunter, 1970. Meyers, Mary Ann, ADeath in Swedenborgian and Mormon Eschatology,@ Dialogue 14 (Spring 1981), pages 58-64. Parley P. Pratt, Key to the Science of Theology,
LDS Collectors Library, InfoBase, 1997. Pratt, Orson, Divine Authority, LDS Collectors
Library, InfoBase, 1997. Puri, Prof. Raj Lekh, Radha Soami Teachings,
Radha Soami Satsang Beas, 1993. Quinn, D. Michael, Early Mormonism and the Magic
World View, Signature Books, 1998. Quinn, D. Michael, The Mormon Hierarchy, Origins of
Power, Signature Books, 1994. Swedenborg, Emanuel, translated by Rev. John Elliot, Arcana
Coelestia, Swedenborg Foundation, 12 Volumes, 1998. Swedenborg, Emanuel, translated by John Whitehead, Apocalypse
Explained : According to the Spiritual Sense in Which the Arcana There Predicted but
Heretofore Concealed Are Revealed, 6 Volumes, Swedenborg Foundation, 1997. Swedenborg, Emanuel, translated by John Whitehead Apocalypse
Revealed : Wherein Are Disclosed the Arcana There Foretold Which Have Hitherto Remained
Concealed, 2 Volumes, Swedenborg Foundation, 1997. Swedenborg, Emanuel, translated by Samuel M. Warren,
edited by Lois H. Taffel, The Delights of Wisdom Pertaining to Conjugial Love : After
Which Follow the Pleasures of Insanity Pertaining to Promiscuous Love, Swedenborg
Foundation, 1998. Swedenborg, Emanuel, translated by John C. Ager, Angelic
Wisdom Concerning Divine Love and Wisdom, Swedenborg Foundation, 1995. Swedenborg, Emanuel, translated by George F. Dole, Heaven
and Hell, Swedenborg Foundations, 1994. Swedenborg, Emanuel, Rotch edition, The Final
Judgement and the Destruction of Babylon, All the Predictions of the Apocalypse Now
Fulfilled from Things Heard and Seen, Massachusetts New-Church Union, 1955. Swedenborg, Emanuel, translated by John C. Ager, True
Christian Religion, 2 Volumes, Swedenborg Foundation, 1997. Widstoe, John A., Discourses of Brigham Young,
Deseret Book Company, 1993. Yogananda, Paramahansa, Autobiography of a Yogi,
Self Realization Foundation, 1994. [1] Significant contributions were made to this
article by devoted followers of the teachings of Emanuel Swedenborg. My sincere thanks to Kurt Simons who corrected
numerous errors and suggested many rewrites and to Victor Odhner who waded through one of
the first drafts. Carroll Odhner, Swedenborg
Library Director for the College of Bryn Athyn, PA (a sort of Brigham Young University for
Swedenborgians) and John Odhner, a Swedenborgian minister from the Los Angeles area, made
contributions to the text as well. All have
shown great patience in helping prepare the information presented here. [2]
AFor it has pleased the Lord to manifest Himself to me,
and to send me to teach those things which will belong to His New Church, which is meant
by >the New Jerusalem= in the Apocalypse. For this purpose He has opened the
interiors of my mind or spirit, whereby I have been permitted to be in the spiritual world
with angels, and at the same time in the natural world with men, and this now during
twenty-seven years.@ True
Christian Religion 851. [3] Doctrine and Covenants 88: 188. [4] Swedenborg=s works are often referred to as AThe Writings@ by those who study his works. [5]
For a more in-depth but still fairly brief overview read A Scientist Explores Spirit
by George F. Dole and Robert H. Kirvin, Swedenborg Foundation, 1997, and for the
definitive biography, see C.O.Sigstedt, The Swedenborg Epic (New York: Bookman
1952, reprinted 1981) The text of this section has been mostly directly extracted from the
www.newchurch.org webpage. [6] Swedenborg stated that the Lord would establish a
New Church, referring to a spiritual entity. The
churches which follow the teachings of Swedenborg use this as a term to refer to their
organized bodies in the world as well. [7] Heaven and Hell, part of Arcana
Coelestia (Heavenly Secrets), the Last Judgement, The Heavenly City: A
Spiritual Guide Book, and parts of Conjugial Love, and True Christian
Religion are available online at http://members.iserv.net/midminc/. A searchable version of Swedenborg=s complete works is available at the NewSearch web site
at http://www.ns98.org. A
CD-ROM version of NewSearch is also available for $25. [8] It is interesting to note that Swedenborg never
refers to 1 Corinthians 15:40-42 in any of his discourses and his followers generally don=t see the three heavens in the words of these
scriptures. The reference to three heavens in
these scriptures seems to only be clear in the Joseph Smith translation of the Bible where
Joseph has added the Swedenborgian idea that those in the three heavens should be compared
to the sun, moon, and stars. [9] From Acton=s translation of Conjugial Love 21, >One of the wedding guests, a wise man, then asked them, ADo you understand what the things you have seen signify?@ They answered, AA little.@ They then asked him why the bride-groom, now the
husband, was arrayed in such apparel.
He answered: AThe bridegroom, now the husband, represented the Lord,
and the bride, now the wife, represented the Church, because in heaven a wedding
represents the marriage of the Lord and the Church. That is why he wore a miter on his
head and was arrayed in a robe, a tunic, and an ephod, like Aaron; and why the bride, now
the wife, wore upon her head a crown and was attired in a mantle, like a queen. But
tomorrow they will be clothed differently, for this representation lasts only today.@= [10] Swedenborg=s definition of what is meant by the term Achurch@ is not a matter of worldly organization. Thus, in his Arcana Coelestia 8152. AFrom this it is evident that the Lord's Church is not in
this particular location or in that, but that it resides wherever people lead lives in
keeping with the commandments of charity, both within the kingdoms in which the Church
exists and outside them. So it is that the Lord's Church is spread throughout the whole
world, and yet is one; for when life constitutes the Church, and not doctrine separated
from life, there is one Church. But when
doctrine constitutes the Church there are many.@ [11] Teachings of the Prophet Joseph Smith, pg
375 speaks of apostasy as the loss of authority and priesthood. Arcana Coelestia 4717 speaks of apostasy or
falling away in terms of not living in accordance with truth. [12] AI have sought nothing beyond reforming the Church in
conformity with the Holy Scriptures. . . .I simply say that Christianity has ceased to
exist among those who should have preserved it.@ E.G. Schweibert, Luther and His Times, p. 509;
and John M. Todd, Martin Luther, p. 188. American
poet and editor William Cullen Bryant, in discussing an early religious group in
Providence, Rhode Island, wrote: AMr. Williams continued to be its pastor for only four
years, when he withdrew, not only form his official relations, but also ceased any longer
to worship with his brethren, having come to the conclusion that there is >no regularly-constituted Church on earth, nor any
person authorized to administer any Church ordinance; nor could there be, until new
apostles were sent by the great Head of the Church, for whose coming he was seeking.=@-- In William Cullen Bryant, ed., Picturesque America,
vol. 1, pp. 500, 502 [13] A[2] Who does not see that "the name of the
Lord" in these usages does not mean merely His name, but the acknowledgment of Him as
being the Redeemer and Savior, together with obedience, and finally faith in Him? ...
therefore a man's taking the name Christian means his quality, - that he has from Christ
faith in Christ and charity toward the neighbor.@ True Christian Religion (Ager) 682. AAnd My new name, signifies that they will also
acknowledge the Lord's Divine Human. This is evident from the signification of "I
will write upon him My new name," as being that they will acknowledge the Lord's
Divine Human.@ Apocalypse Revealed 224. Swedenborg
says much more about the name of the Lord in the context of these passages, and elsewhere, such
as in Apocalyse Explained 102, Apocalypse Revealed 81, 148, Arcana
Coelestia 2009, 6674, 9310, 2724. [14] Swedenborg often stated that the animal world is
symbolic of heavenly principles (Conjugial Love 418, True Christian Religion
12[6], Arcana Coelestia 3000). [15] John Odhner, personal communication. See True Christian Religion 2, 26, 92(4),
Heavenly Doctrine 290, 293. Swedenborg
also equates Aspirit@ (for example: the Holy Spirit) with mind, making the
parallel even stronger. AA person's spirit is his mind, and whatever comes from
it.@ (True Christian Religion 156). [16] Lectures on Faith, pg 48. AThere are two personages who constitute the great,
matchless, governing, and supreme power over all things, by whom all things were created
and made, that are created and made, whether visible or invisible, whether in heaven, on
earth, or in the earth, under the earth, or throughout the immensity of space. They are the Father and the Son -- the
Father being a personage of spirit, glory, and power, possessing all perfection and
fullness, the Son, who was in the bosom of the Father, a personage of tabernacle, made or
fashioned like unto man, or being in the form and likeness of man, or rather man was
formed after His likeness and in His image.@ Thomas
Alexander who wrote AThe Reconstruction of Mormon Doctrine,@ Sunstone, June 1999, Volume 22:3-4, Issue
115-116, pg 16, indicates that the earliest conception of the Holy Spirit as understood
from the Lectures on Faith was as the common mind of God shared by the Father and
the Son. [17] Dan Vogel=s article, AThe Earliest Mormon Concept of God,@ in Line Upon Line, by Gary James Bergera,
Signature Books, 1989, pp17-33. He indicates
that many passages in the the Book of Mormon identify the person of Christ with the Father
(for example: Ether 3:14, 16, 4:12, 1 Ne 11:18 [original edition which states that the
Lamb of God is the very Eternal Father], Alma 11:28-29, Mosiah 15:1-5, 7). In Luke 10:22 (Joseph Smith translation) ANo man knoweth that the Son is the Father, and the
Father is the Son, but him to whom the Son will reveal it.@ A
religious debate between the Mormon Elder, Stephen Post and Oliver Barr of the Christian
Connection portrayed the LDS view as believing that the Father and the Son were one
individual and that the Son provided a tabernacle for the Father (pgs 25, 26) . [18] D. Michael Quinn, The Mormon Hierarchy, Origins
of Power, pgs 5-7. Before the
organization of the LDS Church in 1830, Doctrine and Covenants 10 equated Amy people@ with a non-institutional Amy church@ (Doctrine and Covenants 10:40, 46, 52). No ordinance requirements for belonging to the
Lord=s church were referred to here except, ABehold this is my doctrine-whosoever repenteth and
cometh unto me, the same is my church@ (Doctrine and Covenants 10:67). As evidence that this was a change perceived by
the members of the Church, David Whitmer voiced his discomfort with the concept that after
April 6, 1830 that the concept of the Lord=s church changed from a community of believers to an
institutional organization. [19] Immanuel Kant and Mary Baker Eddy apparently did
this. The influence of Swedenborg on Kant is
discussed in AUnder the Influence@ by Scott McLemee in Lingua Franca, May/June 1998 and in
a number of articles in the scholarly Swedenborgian journal, The New Philosophy. Kant only spoke negatively of Swedenborg in public
while borrowing heavily from his philosophy privately.
In a more directly parallel situation to that of Joseph Smith, there is some
evidence that Mary Baker Eddy may have been influenced
by Swedenborg, via possible influence of Swedenborg on the thinking of Phineas
Quimby, on whose system Ms Eddy based Christian Sciene (Marguerite Beck Block, The New
Church in the New World, New York: Holt, Rinhhart & Winston, 1932, reprint,
Octagon Books, 1968) [20] Block, op.cit., page 94. [21] D. Michael Quinn, Early Mormonism and the Magic
World View, pg 153. ASwedenborg's testimony of his own theophany had
already been published on the front page of the Western Repository of 6 December
1808, at Canandaigua, a few miles from Palmyra.@ [22] Brooke, The Refiner=s Fire, page 99. [23] According to Carroll Odhner, Director of the
Swedenborg Library at the Bryn Athyn College (a Swedenborgian oriented college), the
advertisement for Heaven and Hell was usually a mail order offer if no one lived in the
area. Otherwise the address of the New Church
member living there would be given. Since
Michael Quinn indicates that the advertiser was a book store it appears likely that the
individual who placed the advertisement did not live in the immediate area. [24] Personal communication with Brent Top, 1998. Also Michael Quinn, controversial Mormon
historian, who was looking for such books and did not find them. However, Quinn did find books that spoke about
Swedenborg and his teachings. [25] Journal of the General Convention of the
New Jerusalem. This information was
provided by Carroll Odhner, library director for the Bryn Athyn College. [26] Block, pg 75, 78. [27] In the library near the Smith home (possibly
Canadaigua) Sibly's Complete Illustration of the Occult Sciences, which Michael Quinn
claims is a source for the family's magic parchments, stated, "There are three
degrees in man corresponding to the three heavens," as part of its twenty-page
summary of Swedenborg's teachings about "spirits and departed souls of men," and
heaven and hell (Sibly 1784, 1062-81, esp. 1071n)@ Quinn also notes that a three volume text on religions
of the world had an article on Swedenborg. [28] Personal communication with Brent Top in 1998 who
mentioned that he commissioned a study of
whether books written by Swedenborg appeared in libraries near the Smith home. [29] Block, page 100. [30] Ibid. Pg
170. [31] Ibid. Pg
173. [32] Richard Gladish, New Church Life, Oct 1947,
pgs 473-474 and also Edna Silver, Sketches, pg 289.
My thanks to Carroll Odhner, Library
Director, Swedenborg Library, Bryn Athyn College for this information. [33] Todd Compton, In Sacred Loneliness, The Plural
Wives of Joseph Smith, Signature Books, pgs 275-278. [34] Block, page 171. [35] Hunter, William E., Edward Hunter, Faithful
Steward, 1970, pg 51. Joseph Smith was
visiting members on his trip back from Washington, D.C. where he had just visited Pres.
Buchanan seeking relief from the mobbings. [36] Parley P. Pratt, Key to the Science of Theology,
Ch.12, p. 121 [37] Samuel Beswick, The Swedenborg Rite, pg 1
gives Swedenborg=s age as eighteen in 1706 when he was initiated into the
Scottish Rite in Lund, Sweden. Page 56
explains that from about 1740 to 1769 Swedenborg did not meet with the Masons. In 1769 he met with a science related lodge in
France, pg 56. [38] Ibid. pg 69. [39] Beswick, pg165. [40] Dialogue 14 (Spring 1981), pages 58-64. [41] Ms. Meyers noticed that Joseph Smith=s and Swedenborg=s teachings about life after death were very similar,
something which has been outlined in the pages of this article. In addition their insights into the meaning of
the Alast days@ are similar. [42] Lucy Mack Smith, History of Joseph Smith,
pg 82. [43] Radha Swami Teachings, pg 189. Autobiography of a Yogi, chapter 43. [44] Radha Swami Teachings, pgs 189, 190. Here Radha Swami equates each of the realms of the
astral world with the nine chakras studied in the Sikh system. The top three regions (chakras) are seen as the
first stage of saints. The bottom six are not
of concern to those who are on a spiritual path to know God. [45] Swedenborg divided the world of spirits into three
levels and the hells into three levels (Heaven
and Hell 491, 542). In yoga, the first
three chakras are associated with wealth, power, survival, and sex (Radha Swami
Teachings, pg. 194, and any other yogic manual covering the chakras) and are not
considered a destination or a focus for the saintly, although in life these may be able
facilitate spiritual progress in the devoted seeker as do all things in the universe. See also Heaven and Hell 545-564, 586 which
describes hell in great detail. In Heaven
and Hell 586, hell is described as a place where humans dwell upon these lusts and
desires. [46] Radha Swami Teachings, pg 191. Paramahansa Yoganada claims that on of Christ=s destinations after His agony on the cross was the
highest region of the astral realm, an astral planet far removed from the earth. Swedenborg states that Christ is Ain@ the sun but is not the sun of the heavens. [47] Radha Swami Teachings, pg 194. Autobiography of a Yogi, chptr 43, AAmong the fallen dark angels expelled from other
worlds, friction and war take place... These beings dwell in the gloom-drenched regions of
the lower astral cosmos, working out their evil karma.@ Swedenborg
mentions these conflicts in Heaven and Hell 574, 575, and 586. [48] Barabara Brennan, Hands of Light, pgs 51,
230-233. [49] Ibid. pg 230. [50] Swedenborg, Apocalypse Explained, 78, AWhen evil spirits, however, who have not yet ... become
fixed in their ruling love, enter any angelic society, then because the Divine of the Lord
is there present they are direfully tormented, and not only turn away but even cast
themselves down into the depths, where no light from heaven enters; some into dark caverns
of rocks; in a word, into the hells (see what is shown in the work on Heaven and Hell, n.
54, 400, 410, 510, 525, 527). This turning away and removal from the Lord is what is
called spiritual death..@ [51] Brennan, pg 54. |