Clearing up Misunderstandings in the LDS View of the Afterlife

Perhaps more than any other area of religious theology, understandings of the afterworld have repeatedly been used by fundamentalist traditions and individuals to manipulate adherents into conformity with their assorted religious and cultural mores, laws and customs. From the practice of some Evangelical fundamentalists of condemning to Hell those who don’t “profess Jesus as Lord”, to the past practices of some Catholic literalists of condemning even children who die without baptism to Limbo—nearly all the world’s large religious traditions develop popular myths and egocentric beliefs about what it takes to go to a good place when we die. Like Muslims, Catholics and Jews, Mormonism also, has our own similar cultural teachings and mores which often suggest that only the faithful of our own religion who receive all the needed LDS ordinances (personally or vicariously) get to make it to the highest heaven.

In this article I hope to show that like most inspired religious canons, LDS scriptures on the afterlife are deliberately ambiguous about such matters. They are divinely designed to allow the freedom of exclusivist interpretation, while at the same time hiding a more broad pluralistic or universalist perspective within their metaphors. Churches are allowed to piece together a theology according to their agency (which often tends to be egocentric early in a religion’s lifespan). In this article we will show how by looking closely at LDS scripture and comparing Joseph Smith’s revelations to those of other mystics of the restorationist movement and near-death experiences, a far more open and common sense view of the afterworld in LDS scripture becomes apparent. A view showing that the same principles that make a nation or kingdom strong, advanced and free from corruption, moral decay and division in this life — are the same principles which classify nation’s in the afterworld as heavens. And conversely the same exclusivists fundamentalism which make nations and religions weak, divided and self-deceived in this world, makes those cultures hells in the afterworld. At any rate, I hope readers will see my material in the “revelatory texts” section of this site to understand the incredible importance that most of these “revelations to those of other mystics” place upon organized religion and their rituals as a gateway to exaltation.

The LDS View of the Afterlife

Although LDS theology on eternal progression has changed fairly radically over time, for the typical LDS adherent the view of eternal progression and the afterworld goes something like this. After death all souls go to either the Spirit World or Spirit Prison. In some of the more egocentric LDS views, all those who reject the LDS gospel go to spirit prison until they accept the LDS version of the Gospel of Jesus Christ (see Gospel Principles, Encyclopedia of Mormonism). In other more pluralistic LDS interpretations the divisions have less to do with religious affiliations and more to do with right living. In the Spirit World, both those of paradise and prison await the resurrection which reunites one’s spirit with a physical body. In the most accepted LDS theology, individuals are resurrected into one of three degrees of glory as delineated by Joseph Smith in D&C 76. The highest degree, called the Celestial Kingdom is for the most faithful who receive all the necessary LDS ordinances and live the LDS commandments. The middle degree, called the Terrestrial Kingdom is more ambiguously defined as the abode of good-hearted people who rejected the Gospel in life, but accepted it in the Spirit World. The lowest degree is typically defined as bad people and those who rejected the Gospel of Jesus Christ in both life and after death.

In the first part of this article, I both challenge and expland on some of these interpretations in order to show that LDS scripture teaches that placement in the afterworld has less to do with one’s particular religious membership—and more to do with one’s desires, character and social connections. In the second part, I’ll attempt to show the similarities and differences of the after-world according to other mystics who claim to have seen it. And show how Joseph’s vision of the three glories in D&C 76 is actually an expanded dualistic view of the both the spirit world, as well as a outline of possible places people go after the resurrection. (although primarily an expanded view of the spirit world)

Requirements for Entrance into Heaven

Although I’ll show in a minute how such a belief is contradictory, it’s easy to see why many (if not most) LDS people believe that the highest heaven or Celestial Kingdom is reserved for only faithful LDS members who receive (either in life or vicariously after death) all the necessary LDS ordinances and live the LDS commandments. In Joseph’s vision of the Celestial Kingdom given in D&C 76, it begins right off the bat by saying,

51 They are they who received the testimony of Jesus, and believed on his name and were baptized after the manner of his burial, being buried in the water in his name, and this according to the commandment which he has given—
52 That by keeping the commandments they might be washed and cleansed from all their sins, and receive the Holy Spirit by the laying on of the hands of him who is ordained and sealed unto this power…
54 They are they who are the church of the Firstborn. (D&C 76:51–54)

D&C 88  & John 3:5 follows in a similar fashion saying,

21 And they who are not sanctified through the law which I have given unto you, even the law of Christ, must inherit another kingdom, even that of a terrestrial kingdom, or that of a telestial kingdom. 22 For he who is not able to abide the law of a celestial kingdom cannot abide a celestial glory. (D&C 88:21–22)

5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. (John 3:5)

At first glance, it’s easy to assume these scriptures are saying that LDS ordinances like baptism and confirmation by a living LDS priesthood holder is required for admittance into the highest heaven.  Although a careful reading shows that no LDS scripture specifically says any such thing.  A careful reading does show that the scriptures ALWAYS deliberately use carefully worded dualistic metaphors when talking about such matters. The need to study out these metaphors to find out why they are so purposefully vague and full of symbol becomes more apparent when we look into scriptures like the one’s we’re about to go through.

In fact, it’s easy to see how Joseph himself might have been troubled by a simple unnuanced reading of the above scriptures when considering the death of his brother Alvin–who died without receiving baptism or any of the LDS or christian ordinances. Perhaps in response to this apprehension, Joseph received a vision in 1936 concerning the afterworld. Here, Joseph saw Alvin in the Celestial Kingdom with God and the Holy Patriarchs of the Bible, and was assured that all are judged and exalted “according to the desires of their hearts” and not simply according to whether they received “saving ordinances”.

The heavens were opened upon us, and I beheld the celestial kingdom of God…
6 And [I] marveled how it was that [Alvin] had obtained an inheritance in that kingdom, seeing that he had departed this life before the Lord had set his hand to gather Israel the second time, and had not been baptized for the remission of sins.
7 Thus came the voice of the Lord unto me, saying: All who have died without a knowledge of this gospel, who would have received it if they had been permitted to tarry, shall be heirs of the celestial kingdom of God;
8 Also all that shall die henceforth without a knowledge of it, who would have received it with all their hearts, shall be heirs of that kingdom;
9 For I, the Lord, will judge all men according to their works, according to the desire of their hearts.
10 And I also beheld that all children who die before they arrive at the years of accountability are saved in the celestial kingdom of heaven. (D&C 137:6–10)

Some modern LDS orthodoxy might be surprised that the Lord’s answer wasn’t, “Don’t worry Joseph, Alvin is in spirit prison or purgatory right now with every member of humanity whose lived outside the Gospel Covenant since the beginning of time, but he will be saved just as soon as you baptize him vicariously.”  Instead the revelation essentially says, “baptism is not the prime consideration… people are judged and placed in the afterworld “according to their works, according to the desires of their hearts.”  This revelation was given shortly after the completion of the Kirtland Temple, but nothing is said of vicarious temple work. (even though it we’ll see how in Joseph’s future doctrine, it plays an important part.)

Despite the way this scripture (and those we’re about to cover) contradict a legalistic view of salvation many LDS adherents still insist on using the verses from John 3:5 and D&C 76:51–52 (given four years earlier), to reason that physical baptism was absolutely necessary for anyone to be exalted to the celestial kingdom or highest heavens. Much like medieval Christian’s who condemned unbaptized children to hell, many church members couldn’t get past the idea that Christ might have been alluding to a deeper metaphorical meaning when he said all men must be “born of water and of the Spirit, [or they] cannot enter into the kingdom of God” or that “baptism and laying on of hands” might be primarily a symbol of more important spiritual ordinances administered by the Heavenly church (both on earth and in heaven). So revelation provided an ancient symbolic ordinances of baptizing the dead to BOTH help literalists overcome their stumbling block AND “to show forth [to] the living and the dead… that all things may have their likeness, and… may accord one with another– that which is earthly conforming to that which is heavenly” (D&C 128:13 – In other words, the church in heaven is baptizing and doing the same ordinances, all pointing toward the more important acts symbolized by the ordinances).  Apparently many Saints then and now, just couldn’t wrap their head around the true meaning behind the symbolism, and idea that scripture might require nuanced interpretation to get past its use of tricky metaphors, complex wordplays and even scare tactics.

For example, consider this revealed nuanced interpretation of the Bible’s true meaning of “endless torment”, where D&C 19 explains that this phrase is a symbolic construct meant to put the fear of God into causal readers, but in reality had nothing to do with unending punishment.

6 Nevertheless, it is not [literally] written that there shall be no end to this torment, but it is written endless torment.
7 Again, it is written eternal damnation; wherefore it is more express than other scriptures, that it might work upon the hearts of the children of men, altogether for my name’s glory.
8 Wherefore, I will explain unto you this mystery, for it is meet unto you to know even as mine apostles.
9 I speak unto you that are chosen in this thing, even as one, that you may enter into my rest.
10 For, behold, the mystery of godliness, how great is it! For, behold, I am endless, and the punishment which is given from my hand is endless punishment, for Endless is my name. Wherefore—
11 Eternal punishment is God’s punishment.
12 Endless punishment is God’s punishment. (D&C 19:6–12)

There is no doubt that throughout the scriptures, the importance of following prophets, keeping ordinances and obeying political and religious law is emphasized (Alma 13:16, D&C 84:21; 124:38-39, Isa. 24.5; Mal. 3:7, etc). LDS scripture also makes clear the importance of baptism for those within our religious covenant (see 2 Nephi 31:5–9). However, leaders or members who take those allusions too far, and pridefully try and suggest that obedience to LDS ordinances are absolutely necessary or the primary requirement for anyone to be exalted in the highest heavens are reading undue literality into metaphorical scriptures. By teaching things that contradict both LDS scripture (as we’ll see in the next section) and the conscience of so many good people on earth, they harm the church and drive away righteous members whose hearts tell them that it makes no sense to send good people to lesser eternal abodes simply because they did not receive the ordinances of an earthly religious sect. Or as some LDS traditions suggest, to have wait outside the highest heaven until their temple work is done.

The Scriptural Case for Salvation without Ordinances

In reality Joseph Smith should have never had the concern which necessitated his vision of his brother Alvin in Doctrine & Covenants 137, because the Book of Mormon already cleared this issue up.  Like most Mormons today, Joseph must not have noticed that Nephi 9:25–26, Mosiah 15:21–25 and Moroni 8:20–24 all teach clearly that those who die “without law”, are saved without baptism by the atonement. The picture painted in all three of these verses is that every good person is saved and exalted except those who specifically transgress the laws they have access to. Nephi says of those without law.

25 Wherefore, he has given a law; and where there is no law given there is no punishment; and where there is no punishment there is no condemnation; and where there is no condemnation the mercies of the Holy One of Israel have claim upon them, because of the atonement; for they are delivered by the power of him.
26 For the atonement satisfieth the demands of his justice upon all those who have not the law given to them, that they are delivered from that awful monster, death and hell, and the devil, and the lake of fire and brimstone, which is endless torment; and they are restored to that God who gave them breath, which is the Holy One of Israel. (2 Ne 9:25–26)

And Abinidi echos this sentiment in Mosiah 15 saying children and those “not having salvation declared unto them” are redeemed to eternal life in the First Resurrection.

 23 They are raised to dwell with God who has redeemed them; thus they have eternal life through Christ, who has broken the bands of death.
24 And these are those who have part in the first resurrection; and these are they that have died before Christ came, in their ignorance, not having salvation declared unto them. And thus the Lord bringeth about the restoration of these; and they have a part in the first resurrection, or have eternal life, being redeemed by the Lord.
25 And little children also have eternal life. (Mosiah 15:23–25)

This is again reiterated in the Doctrine and Covenants where it is echoed that the heathen nations that didn’t have access to the gospel or “knew no law” will redeemed as part of the first resurrection.

54 And then shall the heathen nations be redeemed, and they that knew no law shall have part in the first resurrection; and it shall be tolerable for them. (D&C 45:54)

Later in the Book of Mormon, the prophet Mormon sharply rebukes not only those who believe children are in need of baptism, But also those who believe baptism is required for the eventual salvation of those outside the Jewish religious law or gospel covenant.  Note verse 22, where “all they that are without the law” are made synonymous with children. Bracketed text is mine.

 13 Wherefore, if little children [and also they that are without the law- as per verse 22] could not be saved without baptism, these must have gone to an endless hell… 15 For awful is the wickedness to suppose that God saveth one child because of baptism, and the other must perish because he hath no baptism. 19 [But] Little children [and those without the law. ibid] cannot repent; wherefore, it is awful wickedness to deny the pure mercies of God unto them, for they are all alive in him because of his mercy. 20 And he that saith that little children [and those without the law. ibid] need baptism denieth the mercies of Christ, and setteth at naught the atonement of him and the power of his redemption.  21 Wo unto such, for they are in danger of death, hell, and an endless torment. I speak it boldly; God hath commanded me. Listen unto them and give heed, or they stand against you at the judgment-seat of Christ.
22 For behold that all little children are alive in Christ, and also all they that are without the law. For the power of redemption cometh on all them that have no law; wherefore, he that is not condemned, or he that is under no condemnation, cannot repent; and unto such baptism availeth nothing—
23 But it is mockery before God, denying the mercies of Christ, and the power of his Holy Spirit, and putting trust in dead works.  24 Behold, my son, this thing ought not to be; for repentance is unto them that are under condemnation and under the curse of a broken law.  25 And the first fruits of repentance is baptism; and baptism cometh by faith unto the fulfilling the commandments; and the fulfilling the commandments bringeth remission of sins; (Moroni 8:13–25,  see also Romans 5:13)

Phrases in these verses like “dead works”, “alive in Christ”, and “without the law” parallel Paul’s writings in the New Testament (fn) which denounce the legalistic ideas of Pharisaical Jews who insisted salvation came by fulfilling the “outward ordinances” of ancient Jewish religious law. The same ideas that caused legalistic Christians of the middle ages to believe children or non-Christians would be damned without baptism or Christian ordinances—or legalistic Mormons to mistakenly believe that the purpose of baptisms for the dead is to save those who died without knowledge of the gospel law. (fn) Like Paul, Mormon explains that baptism is a physical symbol which is only for those Jews & Christians in the covenent and under condemnation of “a broken law” or under the curse of “dead works”.

Paul emphasizes over and over in his epistles the idea that outward ordinances of religious law (though vitally important as symbols) are not strictly required for salvation — and are not at all required for Gentiles unfamiliar with them (Gal 2:16-21; Eph 2:8–18, Rom 3-8; Acts 15:1–10; 1 Cor 15:56). In his epistle to the Romans he reminds the Roman Jews that circumcision (the ancient Jewish ordinance equivalent to Christian christening and baptism) was a symbol which did not have saving power in and of itself as the Jews thought it did. In fact he says those who are “circumcised of heart” fulfill the law without the physical ordinance. While those who receive the temporal ordinance without fulfilling the spiritual counterpart, receive no saving benefit. Simply replace the word “circumcision” in the following verses with “baptism”, “confirmation”, or any of the LDS “saving ordinances” to see how what Paul says in Romans applies to LDS theology.

25 Circumcision [baptism] has value if you observe the law, but if you break the law, you have become as though you had not been circumcised [baptized]. 26 So then, if those who are not circumcised [baptized] keep the [spirit of the] law’s requirements, will they not be regarded as though they were circumcised [baptized]? 27 The one who is not circumcised [baptized] physically and yet obeys the [spirit of the] law will condemn you who, even though you have the written code and circumcision [baptism], are a lawbreaker. 28 A person is not a Jew who is one only outwardly, nor is circumcision [baptism] merely outward and physical. 29 No, a person is a Jew who is one inwardly; and circumcision is circumcision [baptism] of the heart, by the Spirit, not by the written code. (Romans 2:25–29)

Peter, the leader of the Church after Christ’s death appears to have not understood this principle, just as modern church leaders don’t. In fact it took a sharp confrontation with Paul, to get Peter and his brethren to stop requiring church members to keep many Jewish traditions, laws and ordinances which Paul knew were unnecessary under Christ (see Gal 2:11–19; Acts 15:5–20).

Baptism is a rich metaphor, and is meant to represent an inflection point of spiritual transformation from old to new or from dead to living in one’s personal and social evolution. Likely based on the Mosaic purification rite of Tvilah (which was especially required for those who had come in contact with a dead body), it was made to represent the point where one dies to selfishly living after the manner of the beast, the flesh, a ‘dead law’ or a religious system that had become a lifeless idol to an individual— and is then purified and reborn as the Spirit of God or Holy Ghost is breathed into their body and a new life and new communion established. Christ’s sacrifice and crucifixion obviously echoed this same eternal metaphor for Israel, representing an infection point of their culture— where the dead, corrupted religious system or law of the Jewish people was destroyed and reborn into a new Christian covenant of love, life and selfless service.

The Book of Mormon gives several examples of this group ritual where a new generation reinvented and renewed their religious system and commited to living the new transformed version (see Mosiah 6; 18; 21; Alma 7). So although the Book of Mormon emphasizes the importance of baptism within a particular religious communion or covenant (2 Ne 31-32),  Mormon’s point in his letter quoted above seems to be that neither children nor those without or outside of a particular religious culture are capable of repenting and renewing a covenant with God they know nothing about. So it is a mockery (defined as a misrepresentation) of the ordinance to use it to condemn them. Especially since baptism’s primary purpose was to renew and free people who were already condemned by the “dead works” of a broken, misunderstood or distorted religious law (v. 23) — by turning baptism into a ‘dead work’ used to condemn others, followers twist its purpose into the exact opposite of its original design! Baptism, like other Jewish or Christian outward ordinances, has no saving power of itself, it is simply a symbol pointing our minds toward these sublime concepts of personal and social reform which bring true salvation. It is spiritual baptism into the Heavenly Church which saves… not the physical counterpart which is given to symbolize it.  (see Romans 3:20, 4:14-20, 5:20, 6:14, Romans 7:1–13,8:2-3, Acts 15:10, 1 Cor 15:56, 2 Cor 3:7–10).

10 The law [ie. the Jewish outward ordinances] is only a shadow of the good things that are coming–not the realities themselves. For this reason it can never, by the same sacrifices [or ordinances] repeated endlessly year after year, make perfect those who draw near to worship. (Hebr 10:1 NIV)
6 He has made us competent as ministers of a new covenant–not of the letter [γράμμα: that which is drawn or written] but of the Spirit; for the letter [of the law] kills, but the Spirit [meaning behind the symbols] gives life. (2 Cor 3:6 NIV, compare NLT))
14 For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself. (Gal 5:14)

A Better Model for the Three Degrees of Glory

Joseph’s revelations were meant to reconcile the seeming contradictions in salvation and prescribed Christian ordinances, not perpetuate them as they ended up doing. Christian theologians have argued for centuries over how to reconcile Paul’s words which suggest that there IS salvation for those who die without the Christian gospel law or ordinances (ie. Rom 2:25–29)— with scriptures which at first glance seem to say there is NO salvation without the Christian Gospel and ordinances (ie. John 3:5, 2 Thes. 1:8–9, Rev 20:6–15). So D&C 76 canonizes and greatly expands the early Christian concept of Purgatory by describing a “third heaven” (2 Cor 12:2), situated between the heaven and hell of the Bible and Book of Mormon. This Terrestrial glory is defined as a sort of doorstep or subsphere of heaven, where those who “died without law” (v 72), and “received not the testimony of Jesus in the flesh” (v 74), could go to get taught the same Gospel law, and choose/learn to live it so they “might be judged according to (or like unto) men in the flesh” (v 73) and be heirs of the first resurrection and Celestial glory (Mosiah 15:24). Thus there is salvation for non-believers—they do go to heaven. But their place in heaven often is still lacking the law, understanding & right living present in the highest parts of heaven. (and needed to enter said parts of heaven.)

However, from the early days of the church, some LDS leaders misunderstood the revelation in D&C 76, believing these “glories” to be abodes of the dead AFTER instead of BEFORE the resurrection. (ie. Teaching the Terrestrial & Celestial glories as being completely separate resurrected heavens, instead of just two sub-glories of the same spirit “heaven” of the bible.)  This was an easy mistake to make, since as we will cover in more detail later, the Spirit World is a microcosm or dualistic shadow of the earth’s eternal progression (D&C 128:13, Alma 40:15). In fact the revelation seems to have been written to purposefully allow for a partially dualistic interpretation — as seen in other parts of the Doctrine and Covenants usage of the three degrees of glory (see D&C 63:20–21; D&C 130:8–11; D&C 77:1; D&C 29:23- fn). But, the problem with interpreting D&C 76 as predominately POST-resurrection is that it directly contradicts modern scriptures like Mosiah 15:23–25, 2 Ne 9:25–26 and Moroni 8:22, destroying universal salvation. Now instead of sharing an equal eternal reward with righteous individuals who “died without law” but lived it anyway — Mormons relegate non-Mormons to a lower eternal kingdom. In D&C 76, the Terrestrial glory, like purgatory, was meant to be only a temporary subset of spirit heaven where EVERY GOOD person who “died without law” and thus “didn’t obtain a crown” in Gods kingdom could eventually (or immediately) be “raised to dwell with God” before the final judgement and resurrection, thus having “part in the first resurrection”.^[3]  This, opposed to those evil-loving beings who repeatedly transgress the law given to them, causing them to be without civility and “without light and knowledge” and thus “cast down to hell”, which D&C 76:106 says IS the Telestial Kingdom which are only resurrected after the blissful Millennium (ie. “these are they who are thrust down to hell”. v 84,106).

The Post-resurrection model for the three degrees of Glory is simply not supported by scripture or the LDS endowment. Instead the scriptures and endowment show that the three degrees of glory are primarily an expansion of the ancient heaven/hell view of the Spirit World, with only a subtle dualistic allusion to the state of the earth after the resurrection.

Interpreting D&C 76 as POST-resurrection, requires you to ignore nearly EVERY VERB TENSE in the section, which clearly indicate Joseph was seeing the abode of spirits (compare v. D&C 76:73,69,88; to Heb 12:23 & D&C 129:3) in heaven & hell (see v.84, 106, 66-68), awaiting the resurrection, NOT the abode of resurrected beings! (The resurrected beings were to abide together ON transfigured EARTH during and after the archetypal Millennium once time is no longer). It also requires LDS theologians to invent wacky explanations like there being two paradises^[2], two hells, and two prisons and explain away scriptures which suggest the unresurrected righteous dwell with the resurrected Lord after death (Mosiah 2:41, Mosiah 15:21–25, Luke 23:43, Luke 13:28–29/16:19-31) . Not to mention how ridiculous it is to suggest that D&C 76 quotes 1 Peter 3:19 & 1 Peter 4:6 in describing the Terrestrial world — verses obviously talking about spirits in the spirit world.

“Behold, these [Terrestrial World beings] are they who died without law. And also they who are the spirits of men kept in prison, whom the Son visited, and preached the gospel unto them [as spirits], that they might be judged according to men in the flesh; Who received not the testimony of Jesus in the flesh, but afterwards received it.”   [ie. Spirits in Hell or the Telestial World that accept the Gospel in death & are thus raised to the Terrestrial glory to dwell in heaven/paradise with Christ and all those who died without law]. (D&C 76:72–74. compare 1 Peter 4:6)

Likewise D&C 76 equates the Celestial Glory world with the “Church of the Firstborn”, which Hebrews 12:23 makes clear is composed of “the spirits of just men made perfect”.

22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, (Heb 12:22–23)

D&C 88:98–100 clears things up even more by detailing the three resurrections. The Celestial first fruits who are caught up at the first trump with Christ at his coming (morning of the first resurrection at the beginning of the Millennium). The Terrestrial spirits who “received their part in that prison” (note the illusion to D&C 76:72–74) and ALSO come forth during THE SAME Millennial age, in what McConkie perhaps wrongly dubbed “the afternoon of the first resurrection”. And the Telestial “spirits” who “live not again until the thousand years are ended”

100 And again, another trump shall sound, which is the third trump; and then come the spirits of men who are to be judged, and are found under condemnation;
101 And these are the rest of the dead; and they live not again until the thousand years are ended, neither again, until the end of the earth.  (D&C 88:98–100)

ALL THREE of these groups are resurrected ONTO EARTH BEFORE it is transfigured into a celestialized “sea of glass” (D&C 77:1, D&C 130:6–9)

D&C 76:69 specifically says of those in the Celestial Kingdom, “these are they who are just men made perfect.” (Using the language of Hebrews to affirm that it’s talking about SPIRITS.) It’s a bit hard to believe so many Mormon’s have come to believe that D&C 76’s three degrees of glory are referring simply to resurrected abodes when there are so many scriptures making it clear that these are primarily descriptions of the spirit world. Even D&C 129 specifically explains that a “just man made perfect” refers to A SPIRIT BEING! (It also shows the dualism in these terms explaining that spirits can attain the same glory as resurrected beings).

1 There are two kinds of beings in heaven (ie. the celestial kingdom), namely: Angels, who are resurrected personages, having bodies of flesh and bones—
2 For instance, Jesus said: Handle me and see, for a spirit hath not flesh and bones, as ye see me have.
3 Secondly: the spirits of just men made perfect, they who are not resurrected, but inherit the same glory.
4 When a messenger comes saying he has a message from God, offer him your hand and request him to shake hands with you.
5 If he be an angel he will do so, and you will feel his hand.
6 If he be the spirit of a just man made perfect he will come in his glory; for that is the only way he can appear—
7 Ask him to shake hands with you, but he will not move, because it is contrary to the order of heaven for a just man to deceive; but he will still deliver his message. (D&C 129:1–7)

Joseph Smith himself made it abundantly clear in his 1843 sermon on vicarious temple work that the “belief in one universal heaven and hell” was false; there being instead, “in the world of spirits… three glories and three heavens”, as Paul said.

The great misery of departed spirits in the world of spirits, where they go after death, is to know that they come short of the glory that others enjoy, and that they might have enjoyed themselves, and they are their own accusers. “But,” says one, “I believe in one universal heaven and hell, where all go and are all alike and equally miserable or equally happy. ”
What, where all are huddled together, the honorable, virtuous, and murderers and whoremongers, when it is written that they shall be judged according to the deeds done in the body? But St. Paul informs us of three glories and three heavens; he knew a man that was caught up to the third heavens’: now, if the doctrine of the sectarian world, that there is but one heaven’, is true, Paul, what do you tell that lie for, and say there are three. Jesus said, unto his disciples, “there are many mansions in my Father’s kingdom, if it were not so, I would have told you. 1 go to prepare a place for you, and I will come and receive you to myself, that where 1 am, ye may be also.  (JS in HC p. 452-453)

Part of the confusion of some early Chuch leaders in thinking the Kingdoms of D&C 76, might boil down to their failure to grasp that embodied resurrected beings can also dwell with disembodied spirits of just men made perfect in the Celestial Kingdom of the Spirit World. As we just read in D&C 129:1–7, “the spirits of just men made perfect”, can “inherit the same glory” as they who are not resurrected. (read it again!)

Joseph’s revelation’s go even further to destroy exclusivists views of salvation in elaborating on the Biblical concept of  “Christ & law” and how it is taught to mankind. Christian exclusivists use scriptures like John 14:6 and Acts 4:12 to suggest that Salvation is only available to mortal Christians. They use scriptures like Romans 10:14 and 2 Thes. 1:9 to suggest those those who don’t “know” Christ or haven’t been preached the Gospel will be damned. But Joseph’s revelation in D&C 84 & 88, harmonize these concepts with universalism by teaching first that eventually “ALL shall know [Christ]… even from the least unto the greatest, and shall be filled with the knowledge of the Lord.” Secondly D&C 88 goes one step further in broadening any narrow cultural concepts of what Christ’s law is and how it’s taught. It teaches that the archetypal Spirit or “light of Christ”, permeates the entire universe, and can teach the Christian Gospel law of love to the inhabitants of the earth without any need of a preacher. It suggests that Gospel law transcends time, culture, language and religion and is passed throughout the universe just like light is. Thus there is no such thing as an individual who has not been taught the law of Christ because it is passed to all sentient beings in the form of conscience (called the “light of Christ”). This echoes Paul’s teachings in Romans 2:25–29 that all humanity is taught God’s law whether they know it or not, and each will be judged and rewarded according to how they obey that spiritual knowledge, NOT simply according to whether they receive symbolic ordinances or the teachings of a human preacher.

11 And the light which shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings;
12 Which light proceedeth forth from the presence of God to fill the immensity of space—
13 The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things.

36 All kingdoms have a law given [through the light of Christ];
37 And there are many kingdoms; for there is no space in the which there is no kingdom; and there is no kingdom in which there is no space, either a greater or a lesser kingdom.
38 And unto every kingdom is given a law [invisibly through the light of Christ. v12]; and unto every law there are certain bounds also and conditions.
39 All beings who abide not in those conditions are not justified. (D&C 88:11–13;36-39. Bracketed text mine)

After chastising the Jews for their “stiffneckedness and unbelief”, Christ builds on the idea we’re discussing in his sermon to the Nephites in the Book of Mormon, by stating that it was never part of the plan that the pre-Christian Gentiles or non-Jewish Nations should receive the gospel, except by the invisible Spirit which informs all human conscience.

And they understood me not that I said they shall hear my voice; and they understood me not that the Gentiles should not at any time hear my voice—that I should not manifest myself unto them save it were by the Holy Ghost. (3 Ne 15:23)

In fact he calls the non-Christian people of the world (or Gentiles) “blessed… because of their belief in [him], in and of the Holy Ghost, which witnesses unto them of [him] and of the Father.” (3 Ne 16:6)  In other words he’s saying blessed are the people of the world who have learned about Christ’s gospel of love and freedom through the Spirit even though no one has ever preached Christ to them! (see v.7)

Thus the picture drawn by LDS revelation in D&C 76 is that the same sociality (130:2) and divisions which exist on earth will exist in heaven. The vast majority of earth’s good hearted inhabitants will end up with Christ in the Terrestrial (earth-like) glory of heaven directly after death; including all those who die without law and all Saints who are not “sealed by the Holy Spirit of Promise” (v. 53, 71-80). Where they will be taught the Celestial law and given the chance to live it (just like we are here). Those who are sealed by living a Celestial law on earth, following Christ’s example of self-sacrifice or true baptism, regardless of religion or temporal baptism (as per D&C 137:6–10; 88:2-4,29 ) will directly inherent Celestial Glory in the Spirit World or Heaven.

The main body of Terrestrial spirits in heaven will continue to learn and progress until “everyone knows the Lord from least to greatest” (Heb 8:11, Jer 31:34), and will finally all be equally exalted when the “kingdom is ready to be presented to the father” after the second resurrection (D&C 76:107). Likewise those in Telestial Hell will continue to be preached to, but inevitably with less success.  Hell being composed of a smaller group of evil and deceived individuals who “choose darkness” (2 Ne 26:10. Hell/prison and the Telestial Glory all being synonymous: see D&C 76:81–85). Up until the final judgement hour, angels will work to exalt souls to the highest heaven possible. At the final hour, some dimension of physical earth will be transfigured to a Terrestrial glory, time as we understand it will be no more there, and the Celestial and Terrestrial glories of spirits will be resurrected together to live physically on the Millennial Paradise Earth (An earth that’s been essentially dimension shifted by its position in the Galaxy). After a period of time symbolized by the “thousand years”, the earth will again cycle back down to a Telestial glory and the remaining Telestial spirits in hell will then resurrect for a “short time” (likely through mortal birth / reincarnation. See To Go no More Out). After that unspecified time, the earth will again cycle up toward the Terrestrial glory, never to cycle back down again. By the end of that short Telestial period, all spirits who still haven’t progressed to a Terrestrial glory will have to go to another planet to live as the Telestial earth as we know it will pass away/end. A new heaven and a new earth of Celestial Glory will then eventually be created (dimension shifted) on a higher plane for all earth’s inhabitants. (see Law of One and Oahspe for detailed cosmological descriptions of this process)

Sectarians Who Brag or Argue Over Baptism Go To Hell

Perhaps nowhere else in scripture is the inefficacy of ordinances alone to save taught than in Joseph’s description on Hell or the Telestial World in D&C 76. … Like Paul’s teachings, Joseph Smith’s revelation of the afterworld in D&C 76 hits the point home by specifically pointing out that religious groups who accept Christ or Peter or any true prophet and their outward ordinances, but misunderstand or don’t actually follow the spirit of the unifying “gospel” those prophet’s revelations teach will take their place in the lowest afterword abode with liars, adulterers and whoremongers.

98 And the glory of the telestial is one..  99 For these are they who are of Paul, and of Apollos, and of Cephas.  100 These are they who say they are some of one and some of another—some of Christ and some of John, and some of Moses, and some of Elias, and some of Esaias, and some of Isaiah, and some of Enoch; [might we add, some of Joseph Smith, some of Brigham Young here?]  101 But received not the gospel, neither the testimony of Jesus, neither the prophets, neither the everlasting covenant.  102 Last of all, these all are they who will not be gathered with the saints, to be caught up unto the church of the Firstborn, and received into the cloud.  103 These are they who are liars, and sorcerers, and adulterers, and whoremongers, and whosoever loves and makes a lie. (D&C 76:98–103)

Like most of the descriptions in D&C 76, these statements concerning some “of Paul and of Apollos”, is an allusion to Paul’s writings in the New Testament. In 1 Corinthians chapter 3 he chastises the Corinthians for their divisions relating to baptism, where “there is jealousy and quarreling” among them (1 Cor 3:3 NIV). Just like the modern sects of Christianity it seems that the early Corinthians were already pridefully dividing themselves according to which apostle they considered greatest or who they were baptised by. Paul says,

11 My brothers and sisters, some from Chloe’s household have informed me that there are quarrels among you. 12 What I mean is this: One of you says, “I follow Paul”; another, “I follow Apollos”; another, “I follow Cephas ”; still another, “I follow Christ.” 13 Is Christ divided? Was Paul crucified for you? Were you baptized in the name of Paul? 14 I thank God that I did not baptize any of you except Crispus and Gaius, 15 so no one can say that you were baptized in my name… 17 For Christ did not send me to baptize, but to preach the gospel…  (1 Cor 1:11–17 NIV)

Paul seems horrified by the idea that the early Saints were using baptism of all things as a tool for divisive pride (suggesting the authority of the one who baptized them makes them more legitimate than others). His letter is a strong rebuke reminding the Corinthians that the gospel is what’s important, not baptism or sectarianism! And D&C 76 seems to use this as a perfect example of the Telestial mindset. Those individuals, churches and religions which get caught up in the mindset of divisive sectarianism cannot produce the harmony and universal love necessary for exaltation. They are counted among “liars, sorcerers, and adulterers, and whoremongers” because their fruits are equally divisive on a society.

This important lesson is explicitly taught in the Book of Mormon’s appearance of Christ in 3 Nephi. The very first order of business in Christ’s visit to the Lehites after proving his divinity is to chastise the people for their “contentions” specifically concerning baptism. Given that pride and ‘inequality’ are said to have caused the church to be “broken up in all the land” some four years earlier (3 Ne 6:14), we can assume that a spirit of sectarianism promoted by both politicians and the religious ‘high priests’ (v. 21,22,27) had over taken the people. Christ’s rebuke echo’s Paul’s… that disputations concerning baptism are a tool of the devil, and have no place in Christ’s spiritual church— nor anyone wishing to call themselves after his name.

28 And according as I have commanded you thus shall ye baptize. And there shall be no disputations among you, as there have hitherto been; neither shall there be disputations among you concerning the points of my doctrine, as there have hitherto been.
29 For verily, verily I say unto you, he that hath the spirit of contention is not of me, but is of the devil, who is the father of contention, and he stirreth up the hearts of men to contend with anger, one with another.
30 Behold, this is not my doctrine, to stir up the hearts of men with anger, one against another; but this is my doctrine, that such things should be done away. (3 Ne 11:28–30)

So although Joseph Smith seems to be specifically instructed in D&C 22 to re-baptize converts from other Christian churches, it is clear that such baptism in itself should never be a source of dispute between Mormons and those of other sects or faiths. Nor should it be a source of pride or religious exclusivism. In addition to Joseph Smith’s revelation of his unbaptised brother Alvin, the scriptural stories of the criminal on the cross in Luke 23:43 who is assured of paradise; and the beggar in Christ’s parable of Luke 16:19–31 who goes to “Abraham’s bosom” suggest no absolute need for personal or vicarious baptism or other ordinances to make it to heaven. As mentioned in the article ____ it seems more than reasonable to assume from the account of Christ’s coming to the Nephites that when Christ comes in unmistakable glory to found his kingdom both on earth and in heaven, he will gather all the righteous together and help them fulfill any needed outward ordinances of the Gospel, while making any and all needed exceptions in the name of mercy.

So then why the LDS practice of vicarious temple ordinances some might ask? To give an answer to that, it might help to consider the influence of the afterworld on the mortal world.

Understanding the Afterworld

If you are interested in a more detailed picture of the afterworld as well as detailed quotes and diagrams from the many channeled works I have read (which aided me in working out this model), please see my article “Eternal Progression, Degrees of Glory, and the Resurrection: A Comparative Cosmology”.

 UNDER  CONSTRUCTION 

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Other Articles In This Series

Article 1. Re-examining what LDS scriptures say about the ‘Only True Church’ doctrine.

Article 2.  A Doctrinal Look at The Universal Priesthood of God & Its Relationship to LDS exclusive truth claims.

Article 3.   Re-examining the LDS adoption of the protestant fundamentalist view of the “Great Apostasy”.

Article 4. Clearing up Misunderstandings in the LDS View of the Afterlife (The 3 Degrees of Glory and their support for religious pluralism)