If the Mormon concept of the heavens was a Saturday Night Live sketch…
Forget those pearly gates and harp-playing angels. We Mormons are all about options! That’s right, folks. In our celestial real estate portfolio, we’ve got not one, not two, but THREE different levels of heaven. It’s like choosing between a cozy cabin, a luxury condo, or a sprawling mansion in the afterlife.
So, whether you’re a saintly overachiever shooting for the Celestial Kingdom penthouse suite (complete with a direct line to God), or you’re just hoping to scrape by in the Telestial Kingdom equivalent of a studio apartment (still a whole lot better than the other place, mind you), there’s a heavenly abode with your name on it.
But before you start packing your celestial suitcase, let’s dive into the nitty-gritty of this multi-level afterlife. After all, you wouldn’t want to end up in the wrong celestial neighborhood, now would you? Think of this blog post as your personal guide to the Mormon afterlife – minus the fire and brimstone, of course.
So, buckle up, buttercup, and get ready for a wild ride through the Mormon cosmos! We’ll explore everything from the qualifications for each kingdom to the potential perks (and drawbacks) of eternal life. And who knows, you might just find yourself reconsidering your earthly lifestyle choices along the way.
Okay … some will not find the humor here, but I digress.
Perhaps the “official” LDS version will be more palatable.
Adobe Firefly captures a fantasy image of the Mormon concept of the Celestial Kingdom.
Members of The Church of Jesus Christ of Latter-day Saints believe that all people dwelt with God before this life and that every individual has the opportunity to dwell with God after this life in a state of eternal joy. Latter-day Saints believe that our existence is analogous to a three-part play that consists of a premortal existence; a mortal life on earth of learning, testing and growth; and a postmortal existence as resurrected beings.
Latter-day Saint teachings state that where we go after this life depends primarily upon the degree to which we accept and follow Jesus Christ, as well as on the desires of our hearts and how we translate those desires into works. In addition, our destination after this life depends on whether we participate in the essential rites (such as baptism) that aid us in the process of repentance, progression and sanctification.
Latter-day Saint understanding of scripture provides a view of the afterlife that expands upon the common notions of heaven and hell. In his epistle to the Corinthians, the Apostle Paul describes the condition of postmortal bodies with a comparison to the sun, the moon and the stars. Latter-day Saint revelation given to Joseph Smith builds upon this pattern. Latter-day Saint scripture describes the three corresponding states of postmortal existence as the celestial kingdom, the terrestrial kingdom and the telestial kingdom. Though all three are understood to be degrees of glory, Latter-day Saint believe the highest state — the celestial kingdom — to be where God is (or, as those of other faiths understand it, heaven).
As all human beings inherit different circumstances, Latter-day Saints believe that a just and merciful God will account for our varying degrees of knowledge and access to truth. With this in mind, Latter-day Saint scripture teaches that all will eventually “enjoy that which they are willing to receive,” and to those that so desire, “all that [the] Father hath shall be given unto” them (Doctrine and Covenants 88:32; 84:38). In other words, a person’s reward in the afterlife will be determined by what they really desire in this life.
In Mormonism, heaven is not a single destination but three distinct kingdoms of glory: celestial, terrestrial, and telestial. The celestial kingdom is the highest, where individuals who have lived righteously and made sacred covenants with God will reside in His presence. The terrestrial kingdom is for those who were honorable but not as devout, while the telestial kingdom is for those who lived unrighteously. Mormons believe that everyone will be resurrected and assigned to one of these kingdoms based on their earthly choices and faithfulness.
This graphic presents the beliefs of The Church of Jesus Christ of Latter-day Saints about God the Father’s Plan of Salvation for all; it answers the questions: Where did I come from? Why am I here? Where am I going when I leave here?
Prerequisites for Entering the Three Kingdoms of Glory in Mormonism:
Celestial Kingdom: Highest Degree:
• Faith in Jesus Christ and acceptance of his gospel
• Baptism by immersion and confirmation into The Church of Jesus Christ of Latter-day Saints
• Receiving the Gift of the Holy Ghost
• Keeping the commandments of God
• Enduring to the end in righteousness
• Receiving temple ordinances, including the endowment and sealing (marriage) in a temple
• Remaining faithful to temple covenants
Lower Degrees:
Same as above, except not being sealed in the temple
Terrestrial Kingdom: Honorable individuals who:
• Did not accept the fulness of the gospel of Jesus Christ in mortality
• Rejected the prophets and the Holy Ghost
• Were not valiant in their testimony of Jesus
Telestial Kingdom: Those who:
• Lived wickedly and did not repent
• Rejected the gospel of Jesus Christ
• Did not receive a testimony of Jesus
Those in the terrestrial and telestial kingdoms will not dwell in the presence of God or Jesus Christ. The degrees of glory within the celestial kingdom vary based on individual righteousness and faithfulness to covenants. All who inherit any degree of glory will be resurrected and receive immortal bodies. It’s important to note that Mormons believe that God is just and merciful and that all will be judged according to their individual circumstances and choices.
So like the title of this post says, “Winner, winner … chicken dinner.”
Why so many heavens? This believer has an opinion: “We Latter-day Saints are known for some pretty unorthodox beliefs, but our teachings about Heaven, while different, are absolutely beautiful, comforting, merciful, inspiring, motivating, ethical, and logical all at the same time.”
*Logical*–– Vocabulary.com: “The adjective logical is rooted in the Greek word logos, which means “reason, idea, or word.” So calling something logical means it’s based on reason and sound ideas — in other words, thought out with mathematical precision and removed from emotion.”
Okay. Whatever. Here’s a look into those “logical” degrees of heaven and how they may have been “thought out.”
Alexander Campbellwas one of the founders of the denomination known today as the Disciples of Christ. A gifted speaker and prolific writer, Campbell gained a widespread reputation as a dedicated reformer and a rigorous religious thinker.
In April 1830, the Church of Christ was organized by Smith in upstate New York. By October of that year, the church had grown to between seventy and eighty disciples. That fall missionaries were sent west to convert the Native Americans in Missouri. They passed through Kirtland, Ohio, where they encountered widespread success among the congregations of Sidney Rigdon, adding hundreds of additional converts. Many of these members, including Rigdon, had formerly been members of the Disciples of Christ led by Alexander Campbell.
Regarding the afterlife, Alexander Campbell published in 1828 a vision he had received of “three kingdoms” where he wrote, “While musing upon the three kingdoms, I fancied myself in the kingdom of glory after the final judgment.” He went on to explain that heaven was divided into “the Kingdom of Law, the Kingdom of Favor, and the Kingdom of Glory” where the deceased would enter based on levels of faith, works, and Abrahamic lineage.
On February 16, 1832, while working on translation of the New Testament passage John 5:29 in the upstairs bedroom of the John Johnson home, Smith and Rigdon received what was known to early Latter Day Saints as “the Vision.” It detailed a heaven divided into three degrees of glory (the celestial, terrestrial, and telestial kingdoms), where resurrected beings would go after the final judgement.
Reddit r/exmormon has an observation.
The influence of Alexander Campbell’s theological ideas on the early development of Mormonism, particularly in its concept of heaven, presents a compelling case for intellectual borrowing. Sidney Rigdon, a close associate of Joseph Smith and a key figure in the early Mormon church, had previously been a prominent member of the Disciples of Christ, led by Alexander Campbell. This connection suggests a potential pathway for the transmission of theological concepts.
Campbell’s 1828 vision of a tripartite heaven, with distinct “Kingdoms of Law, Favor, and Glory,” bears a striking resemblance to the three degrees of glory (celestial, terrestrial, and telestial kingdoms) revealed to Smith and Rigdon in their 1832 vision. The parallels in structure and terminology are difficult to ignore. Given Rigdon’s prior exposure to Campbell’s teachings, it’s plausible that he played a role in shaping Smith’s understanding of heaven.
Furthermore, the timing of Rigdon’s conversion to Mormonism and the subsequent influx of former Disciples of Christ members into the church further strengthens this hypothesis. The significant overlap in membership suggests a fertile ground for the exchange of theological ideas, with Campbell’s vision potentially serving as a framework for the development of the Mormon concept of heaven.
While direct causation cannot be definitively established, the circumstantial evidence strongly suggests that Joseph Smith and Sidney Rigdon may have borrowed and adapted the theological concept of heaven from Alexander Campbell’s earlier vision. This highlights the complex and interconnected nature of religious thought and the potential for cross-pollination of ideas between different faith traditions.
Was Emanuel Swedenborg the source of Joseph Smith’s conception of a three-tiered heaven? Questions like this almost never lend themselves to a clear-cut yes or no; yet some recent observers have firmly pushed in just such a definitive direction in their evaluation of parallels in the writings of the eighteenth-century Swedish visionary and the Prophet Joseph Smith. In contrast to those strong assertions, this paper will argue for caution and tentativeness because the differences between the two revolutionary thinkers are as telling as the possible ties. Though certain similarities are intriguing, they do not necessarily require a direct connection between Swedenborg’s writings and Joseph Smith’s revelation. Instead, it might be more reasonable to suggest that both men drew from a common well, the Bible.
While there is no direct evidence of a personal relationship between Emanuel Swedenborg and Joseph Smith, it’s possible that Swedenborg’s writings indirectly influenced Smith’s concept of a three-tiered heaven.
Swedenborg, a Swedish scientist and theologian, published his theological work “Heaven and Hell” in 1758, which detailed a complex and multi-layered afterlife. His description of heaven included different levels or degrees of spiritual enlightenment, although not explicitly defined as three distinct kingdoms.
If you care to read the other 10,150 words of the BYU Religious Studies Center’s screed, please indulge yourself. Alas, my two paragraphs above seem a sufficient summary.
Considering the other angle, let’s look into that “common well, the Bible.”
The closest thing Scripture says to there being different levels of heaven is found in 2 Corinthians 12:2, “I know a man in Christ who fourteen years ago was caught up to the third heaven. Whether it was in the body or out of the body I do not know—God knows.” Some interpret this as indicating that there are three different levels of heaven: a level for “super-committed Christians” or Christians who have obtained a high level of spirituality, a level for “ordinary” Christians, and a level for Christians who did not serve God faithfully. This view has no basis in Scripture.
Paul is not saying that there are three heavens or even three levels of heaven. In many ancient cultures, people used the term heaven to describe three different “realms”—the sky, outer space, and then a spiritual heaven. Paul was saying that God took him to the “spiritual” heaven—the realm beyond the physical universe where God dwells. The concept of different levels of heaven may have come in part from Dante’s The Divine Comedy in which the poet describes both heaven and hell as having nine different levels. The Divine Comedy, however, is a fictional work. The idea of different levels of heaven is foreign to Scripture.
Following is further explanation how the “Prophet” missed those classes in Biblical Languages.
The term “telestial” seems to have originated with Joseph Smith; it appears that he took the first two letters of “terrestrial” and slapped them on the ending of “celestial” to create the resultant new word, “telestial.” He did this apparently because he felt there should be a direct parallel between sun/moon/stars and celestial/terrestrial and needed to make up a word to fit his scheme. This stemmed from his own misunderstanding, however, of Paul’s argument in 1 Corinthians 15. He was tripped up by a translational inconsistency in the King James Version. Let’s see how sound interpretational principles and a little knowledge of the original languages would have kept Smith from making such an error.
Bodies and Glories. In creating his doctrine of multiple heavens, Joseph Smith used the most popular English translation available to him, the King James Version, and focused on 1 Corinthians 15, particularly verse 40. It reads, “There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.”
Here Smith found two levels of heaven, but became confused when he then read Paul speaking of three glories, that of the sun, moon, and stars.
Would Smith have been thrown as far off track had the King James used the more common words “heavenly” and “earthly” instead of “celestial” and “terrestrial”? We cannot know, but surely, it would have been less of a temptation for Smith to come up with a never-before-seen word like “telestial” had the King James consistently translated the underlying Greek terms.
We can safely assume that a true prophet of God would have had a much better grasp on the teachings of those who came before him. Smith’s basic error in reading this text, combined with some unfamiliar English terminology and some translational inconsistency on the part of the KJV, has led to the entire LDS concept of levels of glory and exaltation. A sobering reminder to handle the Word of God with care and accuracy!
— James R. White
Several possible reasons could explain why Joseph Smith was motivated to include a third level of heaven, the telestial kingdom, despite its absence in traditional Christian theology and its seemingly contrived linguistic origin:
Desire for a Comprehensive Framework: Smith may have sought to create a more comprehensive and inclusive understanding of the afterlife. A three-tiered system could accommodate a wider range of individuals and their varying levels of righteousness, offering a more nuanced view of salvation and divine judgment.
Influence of Universalist Thought:Universalism, the belief that all souls will eventually be saved, was gaining popularity during Smith’s time. A third level of heaven could have been a way to reconcile this doctrine with the concept of degrees of glory, allowing for a form of universal salvation while still maintaining distinctions in the afterlife.
Misinterpretation of Scriptural Passages:As the analysis suggests, Smith’s understanding of 1 Corinthians 15, particularly the celestial and terrestrial bodies mentioned, might have been influenced by translational inconsistencies in the King James Version. This, coupled with his interpretation of the three glories of the sun, moon, and stars, could have led him to create a third category to fit his understanding.
Personal Revelation and Theological Innovation:Smith claimed to receive divine revelations, which could have provided him with insights not found in traditional Christian teachings. The telestial kingdom might have been a product of such revelations, adding a unique element to Mormon theology.
Appeal to Potential Converts:The concept of a third, less demanding level of heaven could have appealed to a wider range of potential converts, offering a more accessible path to salvation for those who may not have aspired to the highest degree of glory.
While the exact motivations behind Smith’s creation of the telestial kingdom remain unclear, a combination of these factors likely contributed to its development. It’s a testament to his desire to create a comprehensive theological system that addressed the complexities of human nature and the afterlife, even if it meant diverging from established Christian traditions and creating a completely new theological concept.
Now let’s examine the uncomfortable concept of the Mormon hell … similar to the 19th century “Last Chance Saloon,” “a popular name of a type of bar in the United States that began to appear in the 19th century as an early expression of border economics. Saloons situated near areas where alcohol was not easily obtainable frequently took the name as a literal indication to customers that this was their final opportunity to imbibe before progressing to an area where obtaining, selling or drinking alcoholic drinks was prohibited.”
In Mormon theology, hell is not a fiery eternal damnation but a temporary state called “spirit prison.” It’s a place where those who died without accepting the gospel of Jesus Christ or those who rejected it will reside after death. While in spirit prison, they’ll have the opportunity to learn the gospel and repent. However, a permanent hell exists for Satan and his followers, and for those who committed the unpardonable sin, known as the “sons of perdition.” Unlike traditional Christian views, the Mormon concept of hell emphasizes the possibility of redemption for most individuals through the Atonement of Jesus Christ. Like I said … “Last Chance Saloon.”
And yes, we’re going to be mixing illustration metaphors at this point with the introduction of “Let’s Make A Deal.” Don’t worry … you’ll see the point. And it’s my blog, so it’s allowed … LOL.
Latter-day revelations speak of hell in at least two ways. First, it is another name for spirit prison, a temporary place in the postmortal world for those who died without a knowledge of the truth or those who were disobedient in mortality. Second, it is the permanent location of Satan and his followers and the sons of perdition, who are not redeemed by the Atonement of Jesus Christ.
Spirit prison is a temporary state in which spirits will be taught the gospel and have the opportunity to repent and accept ordinances of salvation that are performed for them in temples. Those who accept the gospel may dwell in paradise until the Resurrection. After they are resurrected and judged, they will receive the degree of glory of which they are worthy. Those who choose not to repent but who are not sons of perdition will remain in spirit prison until the end of the Millennium, when they will be freed from hell and punishment and be resurrected to a telestial glory.
Sons of perdition are those who receive “no forgiveness in this world nor in the world to come — having denied the Holy Spirit after having received it, and having denied the Only Begotten Son of the Father, having crucified him unto themselves and put him to an open shame.” Such individuals will not inherit a place in any kingdom of glory; for them the conditions of hell remain.
Let the record show there is no mention of Despair, Suffering, Pain, Anguish, Torment, Fire, Weeping, Wailing, Gnashing of Teeth, or Misery of any kind.
The intellectuals from Brigham Young University have entered the chat…
The Religious Studies Center (RSC) at Brigham Young University (BYU) “…is dedicated to fostering research and understanding of the LDS Church’s culture, history, scripture, and doctrine. While recognizing that church leaders hold the ultimate authority on doctrinal matters, the RSC’s mission is to enrich the understanding of the LDS faith by providing historical, cultural, and linguistic context, as well as exploring diverse perspectives within the religious tradition. This approach allows for scholarly inquiry while maintaining respect for the established authority of church leaders on matters of doctrine.”
A closer look at the doctrine of hell advanced by BYU reveals a slightly more dismal description than communicated in the official Church version.
The Book of Mormon teaches that hell is real. It is guilt and pain and anguish and torment, an inexpressible horror, which is like an unquenchable fire. It is despair. It is weeping and wailing and gnashing of teeth. Sadly, for some that condition is forever. For most, however, hell is a temporary condition. By virtue of Christ’s atonement mankind can be freed from hell by yielding their hearts to God and coming unto Christ. Eventually, all except the devil and his angels and those who have dwelt in mortality and become sons of perdition will be redeemed from hell.
The Book of Mormon speaks of only two groups who inhabit the post-mortal spirit world: the righteous, who exist in a state of happiness called paradise; and the wicked, who are consigned to outer darkness—the wicked being those who have been captivated by the devil and who will be resurrected to an endless hell. The Book of Mormon does not speak of levels in paradise or in the post-resurrection kingdom of God, but it does say that each will be resurrected and returned to the presence of God to be judged “according to his works.” If individuals are to be judged according to their works, of necessity there will be levels of rewards, because their works are so varied.
Well, Monte … I think I’m definitely gonna go with Door #1.
FAIR doesn’t offer much more in the way of relief.
Recraft.ai captures a fantasy picture of the Mormon concept of hell.
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.
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).
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 Peter 2:4; D&C 29:38; D&C 88:113; Revelation 20:14). It is a place for those who cannot be cleansed by the Atonement because they committed the unforgivable and unpardonable sin (1 Nephi 15:35; D&C 76:30-49). Only this hell continues to operate after the Resurrection and Judgment.
And now for the really, really bad news…
Half of today’s LDS Saints are in serious jeopardy. That would mean approximately 8 million of the current count will probably not make the super-duper level of “exaltation,” as projected by Joseph Fielding Smith Jr. the tenth president of the Church of Jesus Christ of Latter-day Saints and great-nephew of Church founder Joseph Smith.
The grandest destination is the celestial kingdom where “exaltation,” or “eternal life,” takes place. A “lifetime” of good works is required: “Those in this kingdom will dwell forever in the presence of God the Father and His Son Jesus Christ. This should be your goal: to inherit celestial glory and to help others receive that great blessing as well. Such a goal is not achieved in one attempt; it is the result of a lifetime of righteousness and constancy of purpose.” Joseph Fielding Smith agreed, saying, “To enter the celestial and obtain exaltation it is necessary that the whole law be kept.” Though most Mormons hope for this kingdom, Smith added that “NOT HALF THE LATTERDAY SAINTS TO BE SAVED. There will not be such an overwhelming number of the Latter-day Saints who will get there.…if we save one-half of the Latter-day Saints, that is, with an exaltation in the celestial kingdom of God, we will be doing well … there are laws and ordinances that we must keep; if we do not observe the law we cannot enter.” (emphases in original).
Don’t Panic. Remain calm. You’ve got this.
Everyone’s still a winner.In Mormon theology, the three levels of heaven—celestial, terrestrial, and telestial—offer different degrees of glory and proximity to God. However, even those who do not participate in the religious ordinances of the church can still experience a relatively comfortable existence in eternity.
The telestial kingdom, the lowest of the three, is reserved for individuals who lived unrighteously or rejected the gospel of Jesus Christ during their mortal lives. While not enjoying the full presence of God and Jesus Christ, this kingdom is still described as a place of glory, surpassing anything experienced on Earth. It’s a place where individuals can continue to learn and progress, even though they may not have reached their full potential in mortality.
The terrestrial kingdom is for those who were honorable but not fully committed to the Gospel. While not as glorious as the celestial kingdom, it’s described as a place of peace and happiness where individuals will be free from sorrow and pain. They will not dwell in the presence of God but will still enjoy a fulfilling existence.
Therefore, even those who do not attain the highest degree of glory in the celestial kingdom can still experience a positive and comfortable afterlife in either the terrestrial or telestial kingdoms. This reflects the Mormon belief in a merciful and just God who offers opportunities for salvation and progression to all individuals, regardless of their earthly choices.
Forget those pearly gates and harp-playing angels. We Mormons are all about options! That’s right, folks. In our celestial real estate portfolio, we’ve got not one, not two, but THREE different levels of heaven. It’s like choosing between a cozy cabin, a luxury condo, or a sprawling mansion in the afterlife.
Latter-day revelations speak of hell in at least two ways. First, it is another name for spirit prison, a temporary place in the postmortal world for those who died without a knowledge of the truth or those who were disobedient in mortality. Second, it is the permanent location of Satan and his followers and the sons of perdition, who are not redeemed by the Atonement of Jesus Christ.
The Book of Mormon teaches that hell is real. It is guilt and pain and anguish and torment, an inexpressible horror, which is like an unquenchable fire. It is despair. It is weeping and wailing and gnashing of teeth. Sadly, for some that condition is forever. For most, however, hell is a temporary condition. By virtue of Christ’s atonement mankind can be freed from hell by yielding their hearts to God and coming unto Christ. Eventually, all except the devil and his angels and those who have dwelt in mortality and become sons of perdition will be redeemed from hell.
