Mormon References on the Afterlife

Degrees of Glory By Larry E. Dahl See this page in the original 1992 publication. The Church of Jesus Christ of Latter-day Saints has an optimistic view of the eternal rewards awaiting mankind in the hereafter. Members of the Church believe that there are "many mansions" ( John 14:2 ) and that Christ's Atonement and resurrection will save all mankind from death, and eventually will reclaim from hell all except the sons of perdition ( D&C 76:43-44 ). The saved, however, are not placed into a monolithic state called heaven. In the resurrection of the body, they are assigned to different degrees of glory commensurate with the law they have obeyed. There are three kingdoms of glory: the celestial, the terrestrial, and the telestial. The apostle Paul spoke of three glories, differing from one another as the sun, moon, and stars differ in brilliance. He called the first two glories celestial and terrestrial, but the third is not named in the Bible ( 1 Cor. 15:40-41 ; cf. D&C 76:70-81, 96-98.) The word "telestial" is an LDS term, first used by the Prophet Joseph Smith and Sidney Rigdon in reporting a vision they received on February 16, 1832 ( D&C 76 ). Webster's Third New International Dictionary defines telestial glory as "the lowest of three Mormon degrees or kingdoms of glory attainable in heaven"; see also Celestial Kingdom ; Terrestrial Kingdom ; Telestial Kingdom.) At the final judgment, all except the devil, his angels, and those who become sons of perdition during mortal life will be assigned to one of the three kingdoms of glory. The devil and his followers will be assigned a kingdom without glory ( D&C 76:25-39 ; 88:24, 32-35 ). Lds Scripture Sources. Although the Bible contains references to varying levels of resurrection and heaven ( 1 Cor. 15:39-58 ; 2 Cor. 12:2 ), LDS understanding of the subject comes mainly through revelations given to the Prophet Joseph Smith. The first revelation dealing directly with this matter was received February 16, 1832, and is called "The Vision" ( D&C 76 ). Concerning the circumstances of receiving this revelation, Joseph Smith explained: Upon my return from Amherst [Ohio] conference, I resumed the translation of the Scriptures. From sundry revelations which had been received, it was apparent that many important points touching the salvation of man, had been taken from the Bible, or lost before it was compiled. It appeared self-evident from what truths were left, that if God rewarded every one according to the deeds done in the body the term "Heaven," as intended for the Saints' eternal home, must include more kingdoms than one. Accordingly...while translating St. John's Gospel, myself and Elder Rigdon saw the following vision" [HC 1:245: see also Joseph Smith Translation of the Bible (JST) )]. Later revelations, especially Doctrine and Covenants 88, 131, 132, 137, and 138, have added information on this subject. The Celestial Glory. The Celestial Kingdom is reserved for those who receive a testimony of Jesus and fully embrace the gospel; that is, they have faith in Jesus Christ, repent of their sins, are baptized by immersion by one having authority, receive the Holy Ghost by the laying on of hands, and endure in righteousness. All who attain this kingdom "shall dwell in the presence of God and his Christ forever and ever" ( D&C 76:62 ). There are, however, different privileges and powers within this kingdom. "In the celestial glory there are three heavens or degrees; and in order to obtain the highest, a man must enter into this order of the priesthood (meaning the new and everlasting covenant of marriage); and if he does not, he cannot obtain it. He may enter into the other, but that is the end of his kingdom; he cannot have an increase" ( D&C 131:1-4 ). "Increase" in this instance means the bearing of spirit children after mortal life (see Eternal Lives, Eternal Increase ). Joseph Smith explained, "Except a man and his wife enter into an everlasting covenant and be married for eternity...by the power and authority of the Holy Priesthood, they will cease to increase when they die; that is, they will not have any children after the resurrection" ( TPJS , pp. 300-301). Latter-day Saints believe that those who attain the highest level in the Celestial Kingdom become gods, receive exaltation, and are joint heirs with Christ of all that the Father has (cf. Rom. 8:14-17 ; D&C 76:50-70 ; 84:33-39 ; 132:19-25 ). There is no scriptural explanation of those who go to the two lower categories of the Celestial Kingdom except that they "are not gods, but are angels of God forever and ever," ministering servants who "remain separately and singly, without exaltation, in their saved condition, to all eternity" ( D&C 132:16-17 ). The Terrestrial Glory. The inhabitants of the Terrestrial Kingdom are described as the honorable people of the earth who received a testimony of Jesus but were not sufficiently valiant in that testimony to obey all the principles and ordinances of the gospel ( D&C 76:71-80 ). Also, those of "the heathen nations" who "died without law," who are honorable but who do not accept the fullness of the gospel in the postearthly spirit world, are candidates for the terrestrial glory ( D&C 45:54 ; 76:72 ). In the hereafter, they receive the presence of the Son, but not the fullness of the Father. The glory of the Terrestrial Kingdom differs from the celestial as the light we see from the moon differs from that of the sun in glory. There is no mention of different degrees or levels in the Terrestrial Kingdom, but it is reasonable that there, as in the celestial and telestial kingdoms, individuals will differ from one another in glory (see D&C 76:97-98 ). The Telestial Glory. Those who on earth are liars, sorcerers, whoremongers, and adulterers, who receive not the gospel, or the testimony of Jesus, or the prophets, go to the Telestial Kingdom. They are judged unworthy of being resurrected at the second coming of Christ and are given additional time in "hell" to repent and prepare themselves for a later resurrection and placement into a kingdom of lesser glory. During this period, they learn to abide by laws they once rejected. They bow the knee and confess their dependence on Jesus Christ, but they still do not receive the fullness of the gospel. At the end of the Millennium, they are brought out of hell and are resurrected to a telestial glory. There "they shall be servants of the Most High; but where God and Christ dwell they cannot come, worlds without end" ( D&C 76:112 ). However, they do receive "of the Holy Spirit through the ministration of the terrestrial" (verse 86). Though differing in glory from the terrestrial and celestial kingdoms as the light we perceive from the stars differs from that from the moon and the sun, the glory of the Telestial Kingdom still "surpasses all understanding" (verse 89; see D&C 76:81-90, 98-112 ; 88:100-101 ). Opportunity For All. The Church holds that all mankind, except the sons of perdition, will find a place in one of the kingdoms of glory in the hereafter and that they themselves choose the place by the lives they live here on earth and in the post-earthly spirit world. Even the lowest glory surpasses all mortal understanding. Everyone is granted agency ( D&C 93:30-32 ). All have access to the revelatory power of the Light of Christ, which, if followed, will lead them to the truth of the gospel ( John 1:1-13 ; Alma 12:9-11 ; Moro. 7:14-19 ; D&C 84:45-48 ). Everyone will hear the gospel of Jesus Christ, either on earth or in the postearthly spirit world, and have ample opportunity to demonstrate the extent of their acceptance ( D&C 138 ; cf. 1 Pet. 4:6 ). Those who do not have a chance to receive the gospel on this earth, but who would have fully accepted it had they been able to hear it, and who therefore do receive it in the spirit world, are heirs of the Celestial Kingdom of God ( D&C 137:7-8 ). They will accept the saving ordinances performed for them by proxy in a temple on the earth (see Salvation of the Dead ). Christ, victorious and gracious, grants to all the desires of their hearts, allowing them to choose their eternal reward according to the law they are willing and able to abide. Afterlife By June Leifson See this page in the original 1992 publication. Latter-day Saints believe that life continues after the death of the mortal body and that death is but a separation of the physical body and the spirit. The spirits of all individuals, "whether they be good or evil, are taken home to that God who gave them life" ( Alma 40:11 ). President Brigham Young said that the transition from death into the spirit world is "from a state of sorrow, grief, mourning, woe, misery, pain, anguish and disappointment into a state of existence, where I can enjoy life to the fullest extent;...my spirit is set free;...I go, I come, I do this, I do that;...I am full of life, full of vigor, and I enjoy the presence of my heavenly Father" (JD 17:142). The desire, personality, and disposition that individuals develop, shape, and mold in this life will continue into the afterlife. If individuals are evil in their hearts, their spirits will enter the spirit world intent upon doing evil; if individuals are good and strive to do the things of God, that disposition will also continue, only to a greater degree-learning, increasing, growing in grace and in knowledge of truth (see Brigham Young, JD 7:333). Amulek explained that the "same spirit which doth possess your bodies at the time that ye go out of this life, that same spirit will have power to possess your body in that eternal world" ( Alma 34:34 ). Life did not begin at mortal birth, nor will it end at mortal death. God's gift to all individuals is everlasting life. Every person will die physically; every person will receive a literal resurrection of the body and never die again. Heaven By Arthur Wallace See this page in the original 1992 publication. Significant meanings of the word "heaven" are (1) the place where God resides ( Matt. 6:9 ; Alma 18:30 ), (2) the eternal dwelling place of the righteous in the hereafter ( Matt. 6:20 ; 1 Pet. 1:4 ), and (3) the type of life enjoyed by heavenly beings. A desire for heaven -- to eventually live in a better world than the present one -- is the basis of a hope that motivates Latter-day Saints (cf. Ether 12:4 ; D&C 25:10 ). Although the specific word "heaven" is regularly used in the day-to-day literature of the Church, it is not as frequently used as it no doubt would be if there were not substitute terms. The revealed nomenclature involving the hereafter in Latter-day scripture is precise in detailing the varied conditions that exist in the afterlife. Hence in LDS literature there are many words that refer to life beyond mortality, such as paradise, the Celestial Kingdom, the Terrestrial Kingdom, the Telestial Kingdom, or the degrees of glory. In the future, this earth will be renewed and receive a paradisiacal glory (AofF 10; Isa. 65:17-25 ; D&C 88:25-26 ). This change of the earth will be associated with the millennial reign of the Savior, and the earth will eventually become a "new heaven and a new earth" ( D&C 29:23 ). The earth will ultimately be "like unto crystal and will be a Urim and Thummim to the inhabitants who dwell thereon" ( D&C 130:9 ). When this occurs, both the Father and the Son will rule over this planet and those who dwell upon it. This earth will be a heaven to its celestial inhabitants. Speaking of conditions of the future life, the Prophet Joseph Smith explained, "That same sociality which exists among us here will exist among us there, only it will be coupled with eternal glory, which glory we do not now enjoy" ( D&C 130:2 ). The doctrinal emphasis on the eternal nature of the family and the implementation of gospel principles into home and family relationships have frequently led leaders of the Church to characterize the faithful family as a foretaste of "heaven here on earth" (Monson, p. 69). [ See also Afterlife ; Kingdom of God: In Heaven.] Hell By M. Catherine Thomas See this page in the original 1992 publication. The term "hell" as used in the King James Version of the Bible is the English translation of four words in the original biblical languages: Hebrew sheol , Greek hades, geenna (Heb., gehenna ), and a noun implied in the verb tartar. These terms generally signify the abode of all the dead, whether righteous or disobedient, although geenna and tartaróo are associated with a place of punishment. The derivation and literal meaning of sheol are unknown, but words in Hebrew derived from it bear the idea of "hollowness." Latter-day scriptures describe at least three senses of hell: (1) that condition of misery which may attend a person in mortality due to disobedience to divine law; (2) the miserable, but temporary, state of disobedient spirits in the spirit world awaiting the resurrection; (3) the permanent habitation of the sons of perdition, who suffer the second spiritual death and remain in hell even after the resurrection. Persons experiencing the first type of hell can be rescued from suffering through repentance and obedience to the laws and ordinances of the gospel of Jesus Christ because of the Atonement of Jesus Christ. The Savior suffered so that he could deliver everyone from hell ( Alma 7:11-13 ; 33:23 ). Those who do not repent, however, may experience the pains of hell in this life as well as in the next ( D&C 76:104 ; 1 Ne. 16:2 ; Alma 40:14 ). The Prophet Joseph Smith described the true nature of hell: "A man is his own tormenter and his own condemner. Hence the saying, They shall go into the lake that burns with fire and brimstone. The torment of disappointment in the mind of man is as exquisite as a lake burning with fire and brimstone" ( TPJS , p. 357). Thus, hell is both a place, a part of the world of spirits where suffering and sorrow occur, and a state of mind associated with remorseful realization of one's own sins ( Mosiah 2:38 ; Alma 36:12-16 ). A second type, a temporary hell of the postmortal spirit world, is also spoken of as a spirit prison. Here, in preparation for the Resurrection, unrepentant spirits are cleansed through suffering that would have been obviated by the Atonement of Christ had they repented during mortality ( D&C 19:15-20 ; Alma 40:13-14 ). At the last resurrection this hell will give up its captive spirits. Many of these spirits will enter into the Telestial Kingdom in their resurrected state ( 2 Ne. 9:10-12 ; D&C 76:84-89, 106 ; Rev. 20:13 ). References to an everlasting hell for these spirits are interpreted in light of the Doctrine and Covenants, which defines Endless and Eternal as referring not to the length of punishment, but rather referring to God's punishment because he is "endless" and "eternal" (19:4-13). Individual spirits will be cleansed, will cease to experience the fiery torment of mind, and will be resurrected with their physical bodies. The Savior's reference to the "gates of hell" (Hades, or the spirit world; Matt. 16:18 ) indicates, among other things, that God's priesthood power will penetrate hell and redeem the repentant spirits there. Many have been, and many more will yet be, delivered from hell through hearing, repenting, and obeying the gospel of Jesus Christ in the spirit world after the death of the body. LDS doctrine emphasizes that after his mortal death Jesus Christ went to the spirit world and organized the teaching of the gospel there ( D&C 138 ; cf. Luke 23:43 ; 1 Pet. 3:18-20 ). The Athanasian Creed and some forms of the Apostles' Creed state that Christ "descended into hell." LDS teaching is that Jesus entered the spirit world to extend his redemptive mission to those in hell, upon conditions of their repentance (see Salvation of the Dead ). A third meaning of "hell" (second spiritual death) refers to the realm of the devil and his angels, including those known as sons of perdition ( 2 Pet. 2:4 ; D&C 29:38 ; 88:113 ; Rev. 20:14 ). It is a place for those who cannot be cleansed by the Atonement because they committed the unforgivable and unpardonable sin ( 1 Ne. 15:35 ; D&C 76:30-49 ). Only this hell continues to operate after the Resurrection and Judgment. These articles are all taken from the Encyclopedia of Mormonism , and are reprinted with permission.