Hey Gramps,

I know that baptism is the only thing required for entry into the celestial kingdom. I also know that sealing to a spouse is required to reach the highest degree of the celestial kingdom. But what about the second degree? Is an endowment required to reach the second degree, and what is the difference b/w 1st, 2nd, and 3rd degrees?

Thanks for the work you do!

Aaron

Answer

Aaron,

If you’ve spent time around Latter-day Saint teachings, you’ve probably heard people casually talk about “levels” within the Celestial Kingdom—sometimes described as first, second, and third. It’s a natural question to ask: What do I need to do to reach the second level? The interesting thing is that the answer isn’t as straightforward as many expect.

In fact, LDS doctrine doesn’t lay out a clearly defined set of requirements for what people call the “second level” of the Celestial Kingdom. That might feel a little unsatisfying at first, but it actually opens the door to a deeper and more meaningful understanding of how eternal progression works.

The idea of different degrees of glory comes primarily from Doctrine and Covenants section 76, a revelation given to Joseph Smith and Sidney Rigdon. In that vision, they describe three main kingdoms of glory: celestial, terrestrial, and telestial. A key passage explains who inherits the Celestial Kingdom:

“They are they who received the testimony of Jesus, and believed on his name and were baptized… and received the Holy Spirit by the laying on of the hands” (Doctrine & Covenants 76:51–52)

That gives a foundational picture: Celestial glory is for those who truly accept and follow Jesus Christ through covenant discipleship.

Later, another revelation adds an important detail:

“In the celestial glory there are three heavens or degrees” 
“In order to obtain the highest, a man must enter into this order of the priesthood [new and everlasting covenant of marriage]” (Doctrine & Covenants 131:1-2)

Notice what’s happening here. The scriptures clearly define the requirement for the highest degree, often referred to as exaltation. But they don’t spell out detailed requirements for the other degrees. That silence is actually meaningful—it keeps the focus on the fullness of what God offers.

Another important passage reinforces how central eternal marriage is to exaltation:

“If a man marry a wife by my word… it shall be of full force when they are out of the world… and shall inherit thrones, kingdoms… a continuation of the seeds forever and ever” (Doctrine & Covenants 132:19)

This is one of the clearest scriptural descriptions of what distinguishes the highest degree: eternal family relationships and ongoing increase.

When people refer to the “second level,” they’re usually talking about individuals who receive Celestial glory but do not obtain the fullness of exaltation. In simple terms, they are still in the highest kingdom—still experiencing incredible glory—but without certain blessings tied specifically to eternal marriage.

At the same time, scripture consistently reminds us that salvation and glory are rooted in Jesus Christ’s grace, not just our checklist of actions. For example:

“For behold, this is my work and my glory—to bring to pass the immortality and eternal life of man” (Pearl of Great Price, Moses 1:39)

That verse shifts the perspective. God’s goal isn’t to sort people into tiers—it’s to bring them as far as they are willing to go.

And that connects with another powerful New Testament teaching:

“In my Father’s house are many mansions” (John 14:2)

Latter-day Saints often see this as consistent with the idea of varying degrees of glory—different eternal outcomes suited to different levels of acceptance and readiness.

One more scripture that adds depth to this discussion is:

“That same sociality which exists among us here will exist among us there, only it will be coupled with eternal glory” (Doctrine & Covenants 130:2)

This reinforces that relationships—and who we are becoming—matter deeply in eternity. It’s not just about where we end up, but what kind of life we’re prepared to live there.

Taken together, these scriptures paint a pretty consistent picture. They clearly outline the requirements for entering the Celestial Kingdom and for receiving exaltation, but they leave the in-between details less defined. That’s likely intentional. The emphasis is on inviting us upward, not encouraging us to aim for a middle tier.

So while people may talk about a “second level,” the restored gospel doesn’t give a checklist for it. Instead, it invites us to accept all the ordinances, make and keep covenants, and become the kind of people who can receive everything God is willing to give.

And honestly, that’s a much bigger and more hopeful vision than just trying to figure out the minimum requirement.

Gramps

]]> https://askgramps.org/what-are-the-requirements-to-reach-the-2nd-level-of-the-celestial-kingdom/feed/ 0 https://askgramps.org/will-those-with-physical-addictions-take-them-into-the-afterlife/ https://askgramps.org/will-those-with-physical-addictions-take-them-into-the-afterlife/#respond Mon, 04 May 2026 08:00:00 +0000 https://askgramps.org/?p=73882 Question

Gramps,

In the afterlife, does an addiction to alcohol or drugs go with them? I was taught, and thought this to be true.  Giving an extra reason for keeping the WOW.  We would be blessed not to have that craving.

AA

Answer

AA,

In Latter-day Saint (LDS) theology, questions about addiction and the afterlife are best understood through the doctrine of the soul, the nature of the spirit world, and the healing power of Jesus Christ. When someone asks whether addictions to alcohol, drugs, or tobacco follow a person into the next life, the answer is nuanced: the physical dependency does not continue, but the underlying spiritual and emotional patterns may persist—at least temporarily—until they are healed through Christ.

To understand why, it helps to begin with how LDS theology defines the human soul. Doctrine and Covenants 88:15 teaches:

The spirit and the body are the soul of man.

This means that many aspects of our mortal experience—including physical cravings and chemical dependencies—are tied to the body. Addiction to substances like alcohol, nicotine, or drugs involves brain chemistry and physical processes. When the body dies, those physical systems stop functioning.

LDS belief holds that at death, the spirit separates from the body and enters the spirit world. Without a physical body, there is no biological mechanism to sustain addiction in its physical form. In that sense, the bodily craving itself does not follow a person into the afterlife.

However, LDS scripture teaches that we carry our character and dispositions with us. Alma 34:34 explains:

That same spirit which doth possess your bodies at the time that ye go out of this life… will have power to possess your body in that eternal world.

This suggests continuity of identity. We do not instantly become completely different people when we die. The habits of thought, emotional wounds, and spiritual tendencies that contributed to addiction may still be present. For example, if someone turned to substances to cope with pain, anxiety, or trauma, those underlying struggles may still need healing.

That might sound discouraging at first—but LDS doctrine quickly pivots to something deeply hopeful.

The spirit world is described as a place of continued learning, repentance, and growth. The Apostle Peter taught that the gospel is preached to those who have died:

For for this cause was the gospel preached also to them that are dead…

This aligns with modern LDS teaching that individuals in the spirit world can continue progressing and receive the blessings of the gospel.

Church leaders have emphasized that many mortal limitations—physical, mental, and emotional—are temporary. President Russell M. Nelson taught:

The Lord has repeatedly taught that He will restore all that is lost.
(The Correct Name of the Church, October 2018 General Conference)

While not speaking specifically about addiction, the principle applies: what is broken in mortality can be made whole through Jesus Christ.

Similarly, Elder Dale G. Renlund explained:

Through the Atonement of Jesus Christ, all that is unfair about life can be made right.
(Infuriating Unfairness, April 2021 General Conference)

Addiction often involves elements of unfairness—genetics, environment, trauma, and mental health challenges. LDS theology recognizes that accountability is real, but it is also perfectly balanced by Christ’s understanding and mercy.

Elder Jeffrey R. Holland has spoken compassionately about mental and emotional struggles, which often overlap with addiction:

“Broken minds can be healed just the way broken bones and broken hearts are healed.”
(“Like a Broken Vessel,” October 2013 General Conference)

This healing doesn’t always happen fully in mortality—but LDS doctrine teaches it will happen through Christ, whether in this life or the next.

Another key doctrine is the resurrection. Eventually, all people will be resurrected, with body and spirit reunited in a perfected, immortal form. Alma 11:43 teaches:

The spirit and the body shall be reunited again in its perfect form… even there shall not so much as a hair of their heads be lost.

This “perfect form” implies that the physical weaknesses and dependencies associated with addiction will not return. The resurrected body is not subject to disease, decay, or chemical addiction.

However, LDS theology also emphasizes that who we become matters. President Dallin H. Oaks taught:

The Final Judgment is not just an evaluation of a sum total of good and evil acts… but an acknowledgment of the final effect of our acts and thoughts—what we have become.
(The Challenge to Become, October 2000 General Conference)

That’s why the process of healing from addiction—whether in this life or the next—is so important. It’s not just about stopping a behavior; it’s about becoming whole.

So, does addiction follow someone into the afterlife?

From an LDS perspective:

• The physical addiction ends with the body.
• The spiritual and emotional roots may remain, but they can be healed.
• The Atonement of Jesus Christ provides a complete path to recovery and wholeness, even beyond this life.

This doctrine offers both realism and hope. It acknowledges that struggles don’t magically disappear at death—but it also affirms that no struggle is permanent.

For those worried about loved ones, this teaching can be deeply comforting. God understands every factor involved in addiction, and He provides ongoing opportunities for growth and healing.

And for anyone currently struggling, it sends a powerful message: your efforts matter. Your fight matters. And through Jesus Christ, full healing—body and spirit—is not just possible, but promised.

Gramps

]]> https://askgramps.org/will-those-with-physical-addictions-take-them-into-the-afterlife/feed/ 0 https://askgramps.org/will-there-be-physical-intimacy-in-the-next-life/ https://askgramps.org/will-there-be-physical-intimacy-in-the-next-life/#respond Sun, 03 May 2026 08:00:53 +0000 https://askgramps.org/?p=73888  

Question

Gramps,

I’ve wondered for some time now, will there be physical intimacy in heaven?  I’ve struggled in my marriage for quite some time now with my partner’s almost complete lack of desire for physical intimacy, despite my desire to “cleave” physically. It makes me feel alienated, inadequate, frustrated, and very alone. I have a strong desire to honor the temple covenants I made with my partner, but I’m not expecting any material change during this life. Is this a temporal experience only?

Anonymous

Answer

Anonymous,

 In Latter-day Saint theology, the answer isn’t given in explicit, detailed descriptions—but the doctrines surrounding resurrection, eternal marriage, and exaltation point in a clear direction.

At the heart of the gospel is the belief that our bodies are eternal. Through Jesus Christ, every person will be resurrected—body and spirit reunited in a perfected, immortal state. As Paul taught, the body is “raised in incorruption” (1 Corinthians 15:42). This means our physical nature is not temporary or disposable—it is essential to our eternal identity and joy.

That doctrine alone already sets the stage for understanding intimacy in the next life. If we remain embodied beings, then relationships involving both spirit and body continue to matter eternally.

But Latter-day Saint theology goes even further. It teaches that marriage—when performed by priesthood authority in the temple—can last forever. Doctrine and Covenants 132:19 promises that a man and woman who are sealed and faithful “shall inherit thrones, kingdoms, principalities, and powers” and that their union will continue eternally.

This is not symbolic language. It describes a real continuation of the marital relationship beyond death.

Because of that, intimacy within marriage is not viewed as something temporary or merely mortal. It is part of a divine pattern. Church leaders have consistently taught that physical intimacy is sacred, purposeful, and tied to eternal principles—not just earthly ones. President Howard W. Hunter taught that “the intimate relationship between husbands and wives is good and honorable in the eyes of God,” emphasizing that it is ordained and meaningful within marriage.

So what does that imply about the afterlife?

One of the most important doctrines connected to eternal marriage is something called “eternal increase.” This refers to the continuation of family life and the power of creation beyond this life. The Lord revealed that those who enter into and honor the new and everlasting covenant of marriage will “continue” and have a “continuation of the seeds forever and ever.”

That phrase—“continuation of the seeds”—has been consistently interpreted by prophets and apostles as meaning that exalted beings will have the power to create and expand family relationships eternally.

The Prophet Joseph Smith taught this very directly:

“Those who are married by the power and authority of the priesthood… will continue to increase and have children in the celestial glory.”

That statement is about as clear as anything we have on the subject. It ties together eternal marriage, resurrection, and procreation—suggesting that the powers associated with physical intimacy are not temporary, but part of exaltation itself.

President Spencer W. Kimball likewise emphasized that marriage is central to God’s eternal plan, teaching that without it, one cannot receive the fullness of exaltation. In other words, the relationship between husband and wife—including its unity in every sense—is not just preserved but perfected.

At this point, it’s worth pausing and being very clear about something: the Church does not provide detailed descriptions of what physical intimacy looks like in the afterlife. There is a reason for that. The focus of the doctrine is not on mechanics—it is on covenant, unity, and divine potential.

Still, the logical framework is consistent:

• We will have perfected physical bodies
• Eternal marriage continues beyond death
• Exaltation includes eternal increase (posterity)
• The powers of creation are part of becoming like God

Taken together, these teachings strongly suggest that marital intimacy—in its complete, perfected form—continues to be part of the exalted life.

However, this blessing is not universal in the same way for everyone. Doctrine and Covenants 131:1–3 teaches that the highest degree of the celestial kingdom requires entering into the new and everlasting covenant of marriage. Those who do not receive or accept that covenant may inherit glory, but not the fullness of what is described as exaltation.

This distinction matters because the continuation of family relationships—and the divine powers associated with them—is part of that highest state.

It’s also important to understand that whatever intimacy exists in the next life will be fundamentally different from what we experience now. Mortality is marked by weakness, misunderstanding, and sometimes selfishness. In contrast, exalted relationships are described as perfectly unified—emotionally, spiritually, and physically.

Elder Jeffrey R. Holland once taught that intimacy is meant to symbolize total union of heart, mind, and soul—not just physical closeness. In eternity, that unity would be complete and unbroken.

So rather than thinking of intimacy in the afterlife in purely physical terms, it’s more accurate to see it as part of a perfect, divine oneness between eternal companions.

For some, this topic can feel uncomfortable or even confusing. That’s understandable. We’re trying to comprehend eternal realities with mortal experience. But the gospel consistently redirects our focus to something deeper: God’s plan is about relationships that last, grow, and become more meaningful—not less.

In the end, the doctrine doesn’t just answer a biological or physical question—it answers a relational one.

Will love continue? Yes.
Will marriage continue? Yes.
Will families continue? Yes.

And within that eternal union, everything that is pure, sacred, and ordained by God—including the full expression of marital unity—belongs to that everlasting life.

The takeaway is simple but powerful: what is most meaningful and holy about marriage here is not temporary. It is a glimpse of something eternal.

Gramps

]]> https://askgramps.org/will-there-be-physical-intimacy-in-the-next-life/feed/ 0 https://askgramps.org/will-i-have-to-deal-with-my-autism-in-the-next-life/ https://askgramps.org/will-i-have-to-deal-with-my-autism-in-the-next-life/#respond Fri, 01 May 2026 08:00:23 +0000 https://askgramps.org/?p=73874 Question

Dear Gramps,

I’m someone who deals with having Asperger’s or Autism Spectrum Disorder. One of the blessings that I’m looking forward to is the possibility of being healed and not having it anymore, but I’ve also been concerned that this may be a burden that I’ll have to deal with in the next life, as it’s a mental condition. Will I be healed?

Jean

Answer

That’s a deeply personal question, and it usually comes from a real place—wondering not just about doctrine, but about identity, struggle, and hope. So instead of giving a quick or overly simple answer, it helps to walk through what we actually know from the teachings of The Church of Jesus Christ of Latter-day Saints and how those teachings apply.

In Latter-day Saint belief, you are more than your physical body. You are an eternal spirit, a child of God, with a divine identity that existed before this life and continues after it. Your personality, your capacity to love, your way of thinking—those are not accidents. They are part of who you are eternally. At the same time, this life includes real limitations. Bodies get tired, minds can struggle, and the world we live in isn’t perfect. The doctrine of the Resurrection is meant to answer what happens to all of that.

The Book of Mormon teaches that “the soul shall be restored to the body, and the body to the soul… yea, even a hair of the head shall not be lost; but all things shall be restored to their proper and perfect frame” (Alma 40:23). That idea of a “proper and perfect frame” matters. It suggests that whatever is out of alignment in mortality—physically, mentally, emotionally—will be set right. A few chapters earlier, it also teaches that this restored body becomes immortal, no longer subject to the same kinds of weakness or limitation (Alma 11:45).

So where does something like autism fit into that? LDS theology doesn’t give a direct statement on exactly what will or won’t carry over under specific conditions. There isn’t a line of scripture or a conference talk that says, “Autism will disappear,” or “Autism will remain unchanged.” That can feel frustrating, but it also means we have to rely on broader truths that are clearly taught.

One of those truths is that the Savior’s Atonement and the Resurrection don’t just bring us back—they make things whole. The Bible describes this kind of restoration in powerful imagery: “Then shall the lame man leap as an hart, and the tongue of the dumb sing” (Isaiah 35:6). That’s not just about physical healing—it points to communication barriers, limitations, and struggles being removed. Another verse adds a layer of understanding: “For now we see through a glass, darkly; but then face to face” (1 Corinthians 13:12). In other words, the confusion, the misalignment, the difficulty in fully understanding or being understood—those things are temporary.

Modern Church leaders have taught the same principle in very direct ways. Dallin H. Oaks explained, “We know that many limitations on mortality will be set right in the Millennium… All will have the opportunity to receive the blessings of eternal life.” That phrase—“limitations on mortality”—is important. It includes anything that restricts a person’s ability to fully experience joy, growth, or connection.

In a similarly compassionate teaching, Jeffrey R. Holland said, “Broken minds can be healed just the way broken bones and broken hearts are healed” (“Like a Broken Vessel,” October 2013). That statement directly addresses neurological and mental struggles. It doesn’t define every detail, but it clearly places those experiences in the category of things Christ can and will heal.

At the same time, LDS doctrine also teaches that your identity is not erased in the process of becoming perfect. God is not trying to turn everyone into the same kind of person. The goal isn’t to strip away individuality—it’s to remove what causes suffering and limitation while preserving and refining what is uniquely yours. That means the question isn’t just “Will autism still exist?” but rather, “What parts of my experience are limitations, and what parts are expressions of who I am?”

For many people, autism includes both. There can be real challenges—difficulty communicating, feeling misunderstood, sensory overload, or social isolation. Those are genuine burdens, and based on everything taught in LDS theology, those burdens will not follow you into eternity in the same way. They fall into the category of “limitations on mortality” that will be set right.

But autism can also include ways of thinking deeply, noticing details others miss, feeling things intensely, or approaching the world with a different kind of clarity or focus. Those aspects don’t look like flaws that need to be erased. They look more like parts of a unique identity that could be refined and expanded when no longer weighed down by difficulty.

The Prophet Joseph Smith taught, “All your losses will be made up to you in the resurrection, provided you continue faithful” (Teachings of the Prophet Joseph Smith, p. 296). That promise isn’t just about physical loss—it applies to anything in life that feels unfair, limiting, or incomplete. In a similar way, Elder Joseph B. Wirthlin taught, “The Lord will compensate the faithful for every loss. That which is taken away from those who love the Lord will be added unto them in His own way” (“Come What May, and Love it”, October 2008). Those teachings reinforce that nothing about your experience is wasted, and nothing unfair is permanent.

So will you have to “deal with your autism” in the next life? Not in the way that question usually means it. You won’t be carrying the frustration, confusion, or limitations that may come with it in mortality. Those things belong to a fallen world, and the whole point of the Resurrection is that they don’t last.

But you won’t lose yourself either. You won’t become a completely different person with a completely different identity. The parts of you that are real, meaningful, and connected to your divine nature will remain—and they’ll be clearer, freer, and more fully expressed than they are now.

A simple way to hold all of this together is this: anything that causes pain or limitation will be healed, and anything that reflects your eternal identity will be preserved and perfected. That’s the pattern LDS doctrine points to again and again.

In the end, this question is really about whether you will still be you—and whether the hard parts of your life will finally make sense. The restored gospel answers with hope. You will still be you, and yes, things will be made right.

Gramps

]]> https://askgramps.org/will-i-have-to-deal-with-my-autism-in-the-next-life/feed/ 0 https://askgramps.org/are-non-member-couples-separated-after-death/ https://askgramps.org/are-non-member-couples-separated-after-death/#respond Mon, 27 Apr 2026 13:54:37 +0000 https://askgramps.org/?p=73854 Question

Gramps,

Rudgar Clawson implied in General Conference  (1908) that non-member couples are separated from each other until sealed together by someone in the temple. Is that true?

Len

Answer

Len,

In the October 1908 General Conference, Rudger Clawson made a statement that has led some readers to wonder: Do Latter-day Saints believe that non-member couples are separated from each other after death until they are sealed in the temple?

At first glance, his words can sound stark. But when we place his teaching alongside the broader framework of Latter-day Saint doctrine—especially teachings on eternal marriage, the spirit world, and proxy ordinances—a clearer and more hopeful picture emerges.

Clawson’s message centered on priesthood authority and the eternal nature of marriage covenants. In that 1908 conference, he stated:

“We understand that no marriage is valid in the sight of God, unless it be performed by one having authority… for time and for all eternity.”
(Conference Report, October 1908, pp. 46–47)

This statement reflects a key doctrine of The Church of Jesus Christ of Latter-day Saints: marriage, to continue beyond death, must be sealed by priesthood authority. Civil marriages, while meaningful and binding in mortality, are not automatically eternal in this theological framework.

However, it is important to notice what Clawson did not explicitly say. He did not describe in detail how relationships function in the spirit world, nor did he clearly declare that couples are consciously “separated” in an emotional or relational sense after death. His focus was on the validity of ordinances, not the mechanics of post-mortal relationships.

A crucial piece of Latter-day Saint belief that reshapes this question is the doctrine of the spirit world. According to scripture, those who did not receive the gospel in mortality are not left without hope. Through a vision received by Joseph F. Smith, now recorded in Doctrine and Covenants 138, we learn:

“The Lord… organized his forces and appointed messengers… to carry the light of the gospel to them that were in darkness.”
(Doctrine and Covenants 138:30)

And further:

“The dead who repent will be redeemed, through obedience to the ordinances of the house of God.”
(Doctrine and Covenants 138:58)

These teachings are essential because they show that those who were not sealed in life are not permanently cut off from that opportunity. The gospel is preached in the spirit world, and individuals may accept it there.

Latter-day Saints also practice proxy ordinances in temples, including baptisms and sealings, performed on behalf of those who have died. These ordinances do not override agency; rather, they extend the opportunity for individuals to accept the blessings of the gospel. This means that a couple married outside the Church is not permanently excluded from eternal marriage. If they accept the gospel in the spirit world, and if a sealing is performed for them by proxy, their marriage can become eternal at that point.

One concern that naturally arises is fairness—what about those who never had a real opportunity to accept the gospel or receive temple ordinances during their lifetime? Modern Church leaders have addressed this clearly. Dallin H. Oaks taught:

“Many of the most important deprivations of mortality will be set right in the Millennium.”
(“The Great Plan of Happiness,” Oct. 1993)

This reinforces a central Latter-day Saint belief that God is perfectly just and merciful, ensuring that every person will have a full and fair opportunity to receive all saving ordinances and blessings.

Rather than emphasizing separation, Latter-day Saint doctrine consistently emphasizes the continuation of families. President Gordon B. Hinckley taught:

“The divine plan of happiness enables family relationships to be perpetuated beyond the grave..”
(“The Family: A Proclamation to the World“)

With all of this in view, a more precise answer emerges. It is true that marriages not sealed by priesthood authority do not yet carry the promise of eternal continuation. In that sense, they are not fully “bound” beyond death. However, it is not accurate to say that non-member couples are permanently separated or that they are denied the possibility of being together.

Latter-day Saint teachings do not provide detailed descriptions of whether couples are physically or socially separated in the spirit world. That idea goes beyond what has been clearly revealed. What has been revealed is that eternal marriage requires covenant sealing, and that God has provided a way for everyone to receive it—either in this life or the next.

When Rudger Clawson’s 1908 statement is read in isolation, it can sound like a harsh dividing line. But when placed within the full scope of Latter-day Saint doctrine, it becomes something quite different. It is not a declaration of permanent separation, but a statement about divine authority and the necessity of sacred ordinances. And those ordinances are not limited to mortality.

Through the preaching of the gospel in the spirit world, the work performed in temples, and the enduring principle of agency, Latter-day Saint theology ultimately points toward a God who is working to unite families rather than divide them. Relationships formed in love are not casually discarded; instead, they are invited into something greater—something eternal—through the ordinances He has provided.

Gramps

]]> https://askgramps.org/are-non-member-couples-separated-after-death/feed/ 0 https://askgramps.org/are-those-who-accept-the-gospel-after-death-still-accountable-for-their-life-on-earth/ https://askgramps.org/are-those-who-accept-the-gospel-after-death-still-accountable-for-their-life-on-earth/#respond Sun, 26 Apr 2026 08:00:50 +0000 https://askgramps.org/?p=73777 Question

Gramps,

Are those that end up in spirit prison and repent receiving the gospel and it’s ordinances still accountable for the life they lived during their time on earth or if they accept the proxy baptism is their actions during their time on earth irrelevant?

Kyle

Answer

Kyle.

In Latter-day Saint theology, the answer isn’t that earthly actions become irrelevant after death—but neither is it that people are forever stuck in their mistakes. Instead, both accountability and redemption remain fully in place.

Let’s start with what happens after death.

In Doctrine and Covenants 138, President Joseph F. Smith described a vision of the spirit world where the gospel is preached to those in spirit prison. He saw that:

“The dead who repent will be redeemed, through obedience to the ordinances of the house of God” (Doctrine & Covenants 138:58).

That line is key. Redemption is possible—but notice the conditions: repentance and obedience. Even in the spirit world, individuals are not simply excused from their past; they must respond to the gospel and act on it.

The New Testament also supports this idea. In 1 Peter 4:6, we read:

“For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.”

That phrase—“judged according to men in the flesh”—directly answers your question. People are still judged based on their earthly lives. What they did in mortality still matters.

The Book of Mormon reinforces this even more strongly. In Alma 34:32–34, Amulek teaches:

“This life is the time for men to prepare to meet God… do not procrastinate the day of your repentance.”

And then comes a sobering insight:

“That same spirit which doth possess your bodies at the time that ye go out of this life… will have power to possess your body in that eternal world.”

In other words, we carry our character with us. Accepting the gospel after death doesn’t instantly undo who we’ve become—it begins the process of changing it.

That idea is clearly evident in teachings from modern apostles as well.

President Joseph Fielding Smith explained:

“It is not held that all who die without a knowledge of the gospel will receive the same glory… Men will be judged according to their works, according to the desires of their hearts.”
(Doctrines of Salvation, 2:196)

So even when the gospel is accepted in the spirit world, judgment is still tied to works and desires developed during mortality.

Elder Bruce R. McConkie taught something similar, but in a very direct way:

“Repentance in the spirit world is possible, but it is limited… the time and opportunity of mortal probation is the great day of decision.”
(Mormon Doctrine, “Salvation for the Dead”)

That doesn’t mean people can’t repent later—it means that delaying repentance comes with real consequences. Mortality offers unique conditions—physical bodies, daily opposition, and constant opportunities to choose—that aren’t replicated in the same way afterward.

President Russell M. Nelson has emphasized how central repentance is now, rather than later:

“We need to repent daily… nothing is more liberating, more ennobling, or more crucial to our individual progression than a regular, daily focus on repentance.”
(“We Can Do Better and Be Better,” April 2019 General Conference)

That urgency only makes sense if our choices in mortality truly matter—which they do.

Now, here’s the balancing truth: God is perfectly fair in how He judges accountability.

Some people in spirit prison never had a real chance to accept the gospel during their earthly lives. Maybe they never heard it, or didn’t understand it clearly. For them, accepting the gospel in the spirit world may represent their first genuine opportunity, not a delayed one.

President Dallin H. Oaks explained:

“All who have lived on the earth will have the opportunity to hear the gospel and accept or reject it… God’s plan ensures a fair opportunity for all.”
(“The Great Plan,” April 2020 General Conference)

So accountability is not one-size-fits-all. It’s based on knowledge, opportunity, and intent.

But for those who knowingly rejected truth in mortality, LDS scripture suggests that their accountability is greater. Doctrine and Covenants 76 teaches that some inherit a lesser kingdom because:

“They received not the gospel of Christ, neither the testimony of Jesus… until after their death” (Doctrine & Covenants 76:74).

Notice again: they do eventually accept it—but their earlier choices still shape their final outcome.

That brings us back to your central question.

Accepting proxy baptism and other temple ordinances does not render a person’s earthly actions irrelevant. Instead, it makes it possible for those actions to be repented of and redeemed.

Elder David A. Bednar put it this way:

“Ordinances are not merely symbolic… they are essential to our progression and to receiving the power of godliness in our lives.”
(“Always Retain a Remission of Your Sins,” April 2016 General Conference)

But ordinances alone aren’t enough—they must be paired with a changed heart.

So maybe the clearest way to say it is this:

• Earthly life still matters deeply. Choices, habits, and desires formed here carry forward.
• Accountability remains intact. People are judged according to what they did and what they knew.
• Repentance remains available. Through Jesus Christ, even those in spirit prison can change.
• Ordinances enable progression. But they don’t erase the need for transformation.

In the end, LDS theology doesn’t lean entirely toward strict justice or unlimited leniency—it holds both together.

God does not ignore what we’ve done. But He also doesn’t give up on what we can still become.

And that’s what makes the doctrine of redemption for the dead so powerful: it affirms that every choice matters—and yet no one is beyond the reach of Christ’s Atonement.

Gramps

Gramps,

What is the spirit world like?

Randy

Answer

Randy,

The question of what happens after death has fascinated humanity for millennia. For members of The Church of Jesus Christ of Latter-day Saints, the doctrine surrounding the spirit world offers profound insights into the nature of life after mortality—a realm where spirits continue to learn, grow, and exercise agency on the journey toward eternal progression. This article explores the Church’s teachings on the spirit world, delving into its location, characteristics, the division between paradise and the spirit prison, and the ongoing activities of spirits beyond this life.

A common misconception is that, after death, spirits depart to some far-off realm or to heaven’s distant shores. However, the teachings of Church leaders such as Joseph Smith and Brigham Young emphasize that the spirit world  “is right here on this earth.” According to Brigham Young:

“When you lay down this tabernacle, where are you going? Into the spirit world. … Where is the spirit world? It is right here. … Do they go beyond the boundaries of the organized earth? No, they do not. They are brought forth upon this earth, for the express purpose of inhabiting it to all eternity. Where else are you going? Nowhere else, only as you may be permitted.” (Discourses of Brigham Young, p.376)

Spirits dwell among us, though “we cannot see it; but when our bodies are purified we shall see that it is all matter” because “there is no such thing as immaterial matter. All spirit is matter, but it is more fine or pure, and can only be discerned by purer eyes” (Doctrine and Covenants 131:7-8).

Spirits retain individuality and appearance after death. The pre-mortal spirit entered the body as a fully developed being, and in the spirit world, our spirit body has the same shape and form as the physical body. The spirit body then has arms, legs, a head, and a mind. Spirits look like they did in their mortal prime, though their matter is finer and purer.

While spirits are tangible to spiritual perception, mortals cannot typically see or feel them. Unique circumstances may allow for spiritual manifestations, but, as Brigham Young explained, “if the Lord would permit it, and it was His will … you could see the spirits that have departed from this world, as plainly as you now see bodies with your natural eyes.” (Discourses of Brigham Young, p.376 – p.377)

Latter-day Saint doctrine establishes clear boundaries for communication between mortals and spirits. While stories abound of ghostly presences, Church leaders caution against seeking such communication, noting that the adversary can deceive and that no spirits acting under God’s authority will mislead mortals.

One of the most common queries is whether the spirit world is a place or a state of mind. The scriptural answer is both nuanced and instructive. Alma in the Book of Mormon states:

The spirits of all men, as soon as they are departed from this mortal body… are taken home to that God who gave them life. And then shall it come to pass, that the spirits of those who are righteous are received into a state of happiness, which is called paradise, a state of rest, a state of peace … The spirits of the wicked, … shall be cast out into outer darkness; there shall be weeping, and wailing, and gnashing of teeth, and this because of their own iniquity, being led captive by the will of the devil. (Alma 40:11-13)

Thus, the spirit world is geographically the same for all, but the state experienced—paradise for the righteous and spirit prison for the wicked—is determined by the condition of the soul.

Contrary to some cultural traditions, members, non-members, and even children—regardless of their age at death—initially go to the spirit world, not to a final reward. The Savior Himself “employeth no servant there” in the judgment process (2 Nephi 9:41), and spirits are sorted according to their choices, repentance, and acceptance or rejection of the gospel.

Children who die under the age of eight are not exempt from the experience of the spirit world, but their innocence ensures that their sojourn is one of peace, while their resurrection awaits Christ’s return.

Spirit prison is for those who have not yet received the gospel of Jesus Christ, but spirits retain agency even in this intermediate state. The Church’s Gospel Essentials manual affirms: “These spirits have agency and may be enticed by both good and evil. If they accept the gospel and the ordinances performed for them in the temples, they may prepare themselves to leave the spirit prison and dwell in paradise.”

The opportunity for growth, change, and repentance continues after death, though it may be more difficult due to the lack of a physical body to satisfy physically generated demands, like addictions.

The spirit world is not a static limbo or dreamlike haze but a place of vibrant activity. Brigham Young taught:

“The spirits that dwell in these tabernacles on this earth, when they leave them go directly into this world of spirits. … [They] associate together, and collect together, in clans and in societies as they do here, it is their privilege. … They are there together, and if they associate together, and collect together, in clans and in societies as they do here, it is their privilege. No doubt they yet, more or less, see, hear, converse and have to do with each other, both good and bad.” (Discourses of Brigham Young, 378)

This observation supports the idea that our communities, relationships, and social natures continue. Righteous spirits gather to continue their devotion and learning; those who failed to repent during mortality work through their regrets and are taught the gospel by those called to minister to them (see Doctrine & Covenants 138).

A crucial tenet is that spirits retain their character, appetites, and agency after death. “The same spirit that possessed our body on earth will be the same spirit that possesses our heart and mind when we leave this earth as spirits.” (Alma 34:34) Spirits who subjected themselves to righteousness and the Lord’s Spirit on earth continue in this pattern of peace and progress, while those still tied to evil remain influenced by Satan.

Still, everyone is free to accept or reject the offered truths. Just as here, spirits continue to think, ponder, and make choices.

After the Resurrection and Final Judgment, all spirits will receive degrees of glory according to their choices and growth. Not all who dwell in paradise will be exalted; there are varying degrees of righteousness (like the stars in heaven), ultimately leading to assignment in the telestial, terrestrial, or celestial kingdoms.

God’s perfect justice and mercy ensure that every soul is ultimately placed in a state compatible with their desires and preparedness. Even for those who endure spirit prison, the goal is redemption and growth, not eternal torment.

The spirit world is nearby, more real than we sometimes imagine, and filled with anticipation for the day when this earth will be glorified and receive its paradisiacal glory. As we live each day, may we act with the knowledge that those who have gone before are not far from us, cheering us on in our mortal sojourn, and waiting for the day we, too, shall step beyond the veil—into a realm of eternal possibility.

Gramps

Gramps,

On what will we be judged during the final judgment?

Marilyn

Answer

Marilyn,

While scripture sometimes describes the event as a grand courtroom with books opened and the Judge upon the throne (see Revelation 20:12), modern prophets and apostles have expanded this vision.

Some might wonder: if the righteous are resurrected at the dawn of the Millennium and receive a glorified body, isn’t their fate already determined? The answer is: there’s a difference between an informal, “already know” sense of where we stand spiritually and the formal, public declaration of our status—a Heavenly graduation ceremony, so to speak. Like a student who knows they’re passing but still attends the graduation and receives the diploma, so each soul will formally stand before Christ and the Father.

The Final Judgment is not immediate upon death; rather, it follows a series of events that unfold on both individual and cosmic scales. According to scripture and modern prophets, the Final Judgment follows the resurrection and occurs after the conclusion of the Millennial reign of Christ on earth. Before that time, there are several judgments or assessments—such as worthiness interviews for church opportunities, temple recommends, priesthood advancement, and an initial judgment upon entering the Spirit World at death. However, it is the Final Judgment that will assign our eternal glory or reward.

This process isn’t solely punitive or restrictive but rather revealing. Each person’s choices, growth, and repentance shape their eternal state, with the opportunity to be their truest self, forever and without pretense—since none can deceive the perfect judge.

The doctrine is clear: Jesus Christ is our primary judge at the Final Judgment. He is both the Savior who pleads our cause and the divine arbiter of justice and mercy. As Doctrine and Covenants 45:3-5 affirms, Christ is the “advocate with the Father,” not only defending but recommending the faithful for everlasting life based on His atoning sacrifice. Additional scripture and prophetic teachings reveal that other servants—apostles, prophets, and even righteous followers—may serve as witnesses or judges over their respective groups (see Doctrine & Covenants 29:12; 1 Nephi 12:9-10). But the ultimate authority and verdict are Christ’s.

Central to Latter-day Saint understanding of the Final Judgment is the teaching that it will be based on three key records: the Book of Life (the heavenly record), records kept on earth, and the record engraved on the soul itself. This triad ensures both heavenly and earthly comprehensiveness and absolute fairness.

The Book of Revelation describes “books” being opened, with one called the “book of life.” All are “judged out of those things which were written in the books, according to their works” (Revelation 20:12). Joseph Smith clarified that the “book of life” is “the record which is kept in heaven” (Doctrine & Covenants 128:7). Every life, every choice, and every act is somehow inscribed in this divine ledger.

While the specifics of how or by whom these records are kept remain mysteries, the record is described as both personal and precise—nothing is omitted or forgotten unless covered by Christ’s atonement. Orson Pratt described a process where these heavenly books are compared with earthly records for accuracy, testifying before the assembled universe to the justice of the assignments given at judgment.

The “other books” mentioned in scripture represent earthly records—the sum total of our works as seen and recorded by humankind (see Doctrine & Covenants 128:7-8). These could range from official records—laws obeyed or broken, services performed, and baptismal and temple records—to the less tangible, such as journals or even social media posts.

This invites sobering self-reflection: If God were to judge us solely by our social media activity, how would we feel? These records are not the sole determinants of our fate but are substantial witnesses to our character and choices.

Perhaps the most sobering and intimate record is the one each person unknowingly keeps in their own body. Paul taught that the law is “written in their hearts, their conscience also bearing witness…” (Romans 2:15). Church leaders have expanded on this, teaching that our physical bodies become “self-registering machines,” reflecting the spiritual and moral realities of our lives:

President John Taylor observed, “man himself is a self-registering machine, his eyes, his ears, his nose…the senses of the body, are so many media whereby man lays up for himself a record.” (Pres. John Taylor, Journal of Discourses, 26:32.)

Elder Bruce R. McConkie expanded: “In a real though figurative sense, the book of life is the record of the acts…written in their own bodies. Every thought, word, and deed has an effect on the human body; all these leave their marks…” (Elder Bruce R. McConkie, Mormon Doctrine, 97.)

President Spencer W. Kimball said, “no act, good or bad; no thought, ugly or beautiful ever escapes being seen or heard. Each one will make the imprint on the individual and be recorded, to be met and paid for.” (Pres. Spencer W. Kimball, Teaching of Spencer W. Kimball, 155.)

In essence, God can “read us like a book,” seeing past outward appearances to the raw reality of our inner selves.

Latter-day Saint doctrine radically departs from notions of simple binary afterlife fates. Instead, through modern revelation (see Doctrine & Covenants 76, 1 Corinthians 15:40-41), the Church teaches that souls will receive one of three primary kingdoms of glory—Celestial, Terrestrial, or Telestial—each corresponding to one’s desires, efforts, and faithfulness.

Every soul is accounted for according to [their] works, but also according to their personal circumstances, knowledge, and opportunity. “He will judge all men, not according to the narrow, contracted notions of men, but… according to the deeds done in the body,” and, crucially, “not according to what they have not, but according to what they have,” as Joseph Smith explained. Those who lived without law will be judged without law, and those who had the law, by the law.

Historian B. H. Roberts expanded this doctrine, emphasizing that as “men differ in degree of intelligence; in the intensity of their faith; in the hardness of their obedience… there is an infinitude of states of glory, of so called rewards and punishments, in which man will live in the future.” The three primary kingdoms are likened to the sun, moon, and stars, with as much potential variation as there are stars in the sky. (History of the Church (Vol. 4)

A remarkable and merciful aspect of Latter-day Saint belief is the provision for those who, in mortality, did not have the chance to learn or accept the gospel of Jesus Christ. Rather than consigning all such to damnation, the Church proclaims that such individuals will have opportunity in the spirit world to receive the fullness of the gospel and to repent—a doctrine that stands in clear contrast to many Christian traditions. Only those who ultimately and knowingly reject Christ’s mercy with full knowledge are denied the blessings available through Him.

The experience of judgment is also viewed through the lens of a stewardship interview, wherein each is called to account for what they have done with the knowledge, resources, and responsibilities they were given. This is not a cold assessment, but the work of a Judge who “descended below all things” (Doctrine & Covenants 122:8) and who judges not only what we did, but what effort and difficulty it cost us. As such, the degree of difficulty of one’s life—be it mental illness, temptation, or circumstances beyond one’s control—will be weighed with perfect empathy.

Notably, the Church affirms that others will participate in the process, standing as witnesses and even judges. Old and New Testament prophets, Book of Mormon witnesses, and latter-day apostles may, by virtue of their revelatory stewardship, stand by as witnesses to the words and works entrusted to them.

For example, Brigham Young and later prophets have clarified that Joseph Smith—having received and revealed many of God’s commandments in this dispensation—will play a judicial role as a witness for or against those who received his teachings. This is not to supplant Christ as Judge, but to ensure that those who delivered God’s word are accounted for in the process.

One of the most profound questions is who will be judged as righteous and who as wicked. The Church teaches that only Christ sees the heart as it truly is (see 1 Samuel 16:7). Outward appearances can be deceiving—even those who appear righteous may not be, and vice versa. The standard isn’t simply church membership or outward observance, but the condition of the heart and the sum of one’s sincere efforts to do good and receive Christ.

Scripture and prophetic teaching are unanimous: the Final Judgment, like the Atonement itself, is global and eternal in scope—covering every soul to ever live on this and other worlds under Christ’s stewardship. Each will stand before the bar of God and receive a just and merciful assignment.

Sometimes people assume there is only one judgment event; however, Latter-day Saint doctrine distinguishes between intermediate or particular judgments (such as what happens at death or at the beginning of Christ’s Millennial reign) and the Final Judgment at the end of the Millennium, which determines one’s eternal state. Each is designed to administer justice and mercy at the appropriate time in God’s plan.

Most importantly, Latter-day Saint doctrine teaches that the end goal is not simply sorting but saving, not merely judging but redeeming as many as will receive Christ. Each day, our thoughts, actions, and desires help inscribe our unique story in the records of heaven, earth, and our own souls. The invitation, then, is to write a story—day by day—worthy of joy at that final accounting and of a place in the Father’s loving presence.

Gramps

Gramps,

Do couples married for time only have any associations with each other in the Spirit World?

Marlund

Answer

Marlund,

Temples are described as houses of order, where “time only” and “time and eternity” marriages are differentiated. Civil marriages—whether performed by a state official or even a bishop—are recognized by the Church as valid and binding for the duration of your mortal lives, but not after death.

Joseph Smith, the founder and first prophet of the Church, taught:

A man must enter into an everlasting covenant with his wife in this world, or he will have no claim on her in the next. No man can obtain an eternal blessing unless the contract or covenant be made in view of eternity.

The “new and everlasting covenant of marriage,” as revealed in scripture, must be entered into “by one who has authority given him by the Lord” and sealed by the Holy Spirit of Promise for it to be binding after this life. This authority was considered lost in the ancient Church and restored through divine revelation in modern times.

The necessity of proper priesthood sealing is declared even in latter-day revelation:

If a man marry him a wife in the world, and he marry her not by me nor by my word…their covenant and marriage are not of force when they are dead, and when they are out of the world; therefore, they are not bound by any law when they are out of the world. (Doctrine & Covenants 132:15).

The distinction, then, between time-limited and eternal marriages is fundamental in the Church’s doctrine and underpins the pursuit of temple worship among its members.

So, what happens to family relationships after death? The Church’s doctrine is precise: Only those who have been sealed together by priesthood authority and have kept their covenants will continue as families in the next life. Others, while not consigned to loneliness or misery, will not continue as husband, wife, or parent in the eternal sense. The relationships filed simply under “love” and “blood” are not, themselves, eternal unless sanctified and confirmed by covenant and by God.

This doctrine is perhaps best articulated in latter-day scripture and prophetic elaboration:

Therefore, when they are out of the world they neither marry nor are given in marriage; but are appointed angels in heaven, which angels are ministering servants…For these angels did not abide my law; therefore, they cannot be enlarged, but remain separately and singly, without exaltation, in their saved condition, to all eternity; and from henceforth are not gods, but are angels of God forever and ever. (Doctrine & Covenants 132:16-17)

For those who wonder about their unmarried state or those married outside the temple, this can be an emotionally charged doctrine. Yet, the scriptures and living prophets affirm that “only those who are sealed as husband and wife in the temple, and who live by their covenants…will continue to procreate” and be family in the eternities.

In practical terms, this means:

– Civil marriages (state or bishop-officiated) end at death unless later solemnized by proper authority in the temple.

– Only temple marriages remain valid eternally, provided both parties honor and live by all the commitments of faithfulness to each other and to compliance with all the principles of the gospel.

This explains the significant emphasis the Church places on temple marriage and family history work, ensuring that all have the opportunity—even vicariously through proxy ordinances after death—to make covenants that link families eternally.

The Church acknowledges life’s complexity: not everyone has the opportunity for a temple marriage in mortality. Compassion colors the doctrine: Those who are worthy and willing, but do not have the chance for marriage, will not be deprived of exaltation…Through work for the dead…the plan of salvation was calculated to save all who were willing to obey the requirements of the law of God.

However, some questions come up repeatedly:

a. Can marriage be performed after this life?

No. Scriptures and modern prophetic pronouncements agree: Marriage will not be performed on resurrected beings. All questions of marital status must be settled before [the resurrection], under the authority of the Holy Priesthood.

Yet, the gospel makes provision for those who did not have the chance—vicarious ordinances for the dead are performed in temples, allowing all who accept the gospel in the next life to receive the saving and exalting blessings, including eternal marriage.

b. What about members who marry outside the Church or temple?

The doctrine is unwavering: A marriage…is authorized only for the mortal duration….Such contracts are binding only until the death of one of the partners. The contract has then been fulfilled, and the marriage is null and void at that point. No matter the love, intention, or devotion, only a temple sealing carries over into eternity.

c. Will former spouses or family members recognize one another in the afterlife?

Recognition and cordial association among those who knew each other in mortality is expected. Yet, only those relationships that are based on eternal sealings will survive in any meaningful sense into the next life and throughout eternity.

d. What about continued posterity?

According to the Church’s doctrine, “Only those who are sealed as husband and wife in the temple…will continue to procreate. The children that they will bear in that exalted state will be spirits, and will need to go through the mortal experience as we have done…” Those who are not so sealed will not enjoy an increase or continuance of family.

Some cite passages such as Matthew 22:30—“For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven”—to argue that marriage does not persist after death. The Church’s interpretation, however, clarifies that Jesus here refers to the impossibility of marriages being contracted for resurrected beings, not to the nullification of all marital relationships.

Gramps

Gramps,

I’ve always wondered this. We teach that the celestial kingdom has three degrees of glory within it. Does that mean the other two kingdoms also have varying degrees of glory?

James

Answer

James,

The concept of three kingdoms or degrees of glory—celestial, terrestrial, and telestial—is distinct to The Church of Jesus Christ of Latter-day Saints.

The Celestial Kingdom: This is “the glory in which God and Christ dwell” and the goal to which all members are taught to aspire. To inherit this kingdom, one must not only accept Jesus Christ as Savior and be baptized by proper authority, but also be “true and faithful to their covenants of obedience to the gospel of Jesus Christ for the duration of their mortal lives.” Within the celestial kingdom, the most exalted state is reserved for those sealed in eternal marriage covenants, enabling what is called “eternal progression” or the capacity to become as God is.

The Terrestrial Kingdom: Reserved for “the good people of the earth, who nevertheless do not accept the Savior…or who do not comply with the gospel requirements for the celestial kingdom.” It represents a state of peace, glory, and happiness, likened to the earth in its Edenic state. The inhabitants here are described in scripture as “the honorable men of the earth,” and those who were not “valiant in the testimony of Jesus.”

The Telestial Kingdom: This lowest degree is still incomprehensibly glorious, surpassing understanding, as described in Doctrine and Covenants 76:89. The telestial kingdom is inhabited by those who did not accept the gospel or live honorably, but whose sins are ultimately paid for through their own suffering, after which they are resurrected and receive this glory. Remarkably, even here, the light and mercy of Christ are present.

Revelations emphasize the inclusionary power of Christ’s atonement—nearly all will inherit some glory, “how marvelous the love, kindness, and mercy of our Heavenly Father, who saves even the wicked of the earth in a kingdom of glory that surpasses all understanding!”

A common source of curiosity—sometimes, anxiety—among faithful members is whether there are additional “degrees” or sub-levels within the terrestrial or telestial kingdoms, as there are in the celestial kingdom.

Degrees Within the Celestial Kingdom: Doctrine and Covenants 131 clarifies that within the celestial kingdom itself, “there are three heavens or degrees.” The highest is for those who enter into the “new and everlasting covenant of marriage.” Those who do not obtain this “may enter into the other, but that is the end of his kingdom; he cannot have an increase” (D&C 131:4). This “increase” references the capacity for eternal family, progression, and creative power.

Degrees Within the Terrestrial and Telestial Kingdoms: Here, Joseph Smith and subsequent Church authorities have been more reticent, or perhaps more circumspect. The best thing I can say about that is ‘we don’t know’… it hasn’t been mentioned, so the answer must be no. Still, on the other hand, one could say it hasn’t been mentioned, so we don’t know.” There is no canonical revelation explicitly describing further divisions or “degrees” within the terrestrial or telestial kingdoms. Speculation and folk tradition exist, but official teachings stop short of detailing sub-levels beyond what is found in scripture.

Advancement Between Kingdoms: Another prevailing question asks whether progression from one kingdom to another is possible after the final judgment. As B.H. Roberts articulates, the question remains unanswered by revelation. There is, however, the doctrine that those in higher kingdoms may minister to those in lower ones, suggesting a dynamic relationship among the kingdoms: “those of the higher glory minister to those of a lesser glory…I can conceive of no reason for all this administration of the higher to the lower, unless it be for the purpose of advancing our Father’s children along the lines of eternal progression… But whether or not … they of the lesser glories … may at last emerge … to higher degrees of glory… is not revealed, and any statement made on the subject must partake more or less of the nature of conjecture.”

Some modern Church instructors have echoed similar sentiments: “those of a given glory are not fitted to withstand the conditions of any higher glory, so they cannot go there. However, those of a higher glory can descend to interact with those of a lower glory.” These statements emphasize both the current lack of explicit teaching and the importance of focusing on what is known rather than on speculation.

One of the most beautiful and surprising doctrines is just how glorious each of the three kingdoms is portrayed to be—especially considering that the telestial kingdom, reserved for those who never accepted Christ, is still a place “of glory that surpasses all understanding.”

Resurrected Bodies and Kingdoms: Paul’s teaching in 1 Corinthians 15:39-42 and D&C 88:27-32 teaches that “there will be different kinds of bodies; they will not all be alike. The body a man receives will determine his place hereafter. There will be celestial bodies, terrestrial bodies, and telestial bodies…” Those who inherit the celestial will have bodies “shine like the sun,” while terrestrial and telestial bodies will be correspondingly glorious, although lesser in degree.

Physical Nature of Heaven: Members are taught that heaven is a physical place, not merely an abstract idea. “The celestial glory is comprised of many, many worlds. That is the glory in which God and Christ dwell. That glory will be the eternal residence for all of those who love God…” The terrestrial kingdom is likened to the peaceful, Edenic environment of the earth “as it was in the Garden of Eden,” while the telestial is like “the glory of the earth in its present state,” with the difference that the “lowest of all kingdoms of glory, nevertheless, is beyond all understanding.”

Degrees of Salvation, Not Just Reward: While all will inherit a degree of glory except the sons of perdition, only those in the highest degree of the celestial kingdom are considered fully saved or “exalted.” There is only one complete and full salvation. Anything except this complete and full salvation is damnation — being damned meaning to be stopped from progression. This doctrine emphasizes why teachings in scriptural texts, such as the Book of Mormon, appear so polarized between “eternal life and perdition/hell.” Once the essential gospel is accepted, further knowledge elaborates without displacing the critical need for full acceptance of Christ and His ordinances.

A natural concern arises when considering families whose members may inherit different glories. Will there be an association among them?

Scripture and Church authorities teach that following the resurrection, “the only family organizations that will exist will be among those who achieve exaltation in the celestial kingdom.” All other covenants and associations not “sealed by the Holy Spirit of promise … are of no efficacy… in and after the resurrection from the dead; for all contracts that are not made unto this end have an end when men are dead” (D&C 132:7).

However, “those of a higher glory can descend to interact with those of a lower glory,” and Joseph Smith’s poetic revelations confirm, “the telestial is minister’d to, by ministers from the terrestrial one, as terrestrial is, from the celestial throne; and the great, greater, greatest, seem’s stars, moon, and sun.” The rationale is not only communication, but possibly the “advancing our Father’s children along the lines of eternal progression”—though, as stated, this is left largely in the realm of conjecture.

Gramps

Gramps,

I know I read somewhere that it is harder to go through the repentance process after we die than it is in this life.   I have not been able to find a scripture that supports this claim.  Can you help me?

Yvette

Answer

Yvette,

Repentance, in the teachings of The Church of Jesus Christ of Latter-day Saints, is not just a temporary fix or a “get out of jail free card” for sin—it is an eternal principle. In essence, repentance is the process by which individuals recognize behavior or thoughts that are not Godlike, and then change their hearts, minds, and actions to align more closely with God’s will. The fundamental principle of repentance is a change of behavior, as well as a change of heart and mind. The process of repentance will be the same in heaven as it is now. Repentance is a result of recognizing where our behavior is not Godlike, and then changing our mind, heart, and behavior in accordance with what is Godlike.

But does this process continue forever—even after we are resurrected and judged? The answer is nuanced. Repentance is indeed eternal as a principle, but as to whether it applies to us personally after this life, there are scripturally established limits.

As explained, repentance is an eternal principle for those striving to reach perfection. However, in the plan of salvation set forth by the Church, up until the final judgement, we can repent of our sins. After that, we are unable to make use of repentance. This is expressed in that whatever kingdom we attain after the judgment, we may rise to the highest level within that kingdom, but we cannot enter a higher kingdom. In other words, the chance to repent and change continues in the spirit world, up until the point of final judgment, after which our eternal state is fixed.

An effective analogy is that repentance is somewhat akin to training wheels. We can lean on them when we don’t know how to ride a bicycle, but once we do learn, they become unnecessary.

Latter-day Saint doctrine teaches that, after death, all people enter a continuum often referred to as the spirit world. This is not a completely foreign or mysterious place—it is a state of continued growth, learning, and agency. The process that we call death, by which we pass through the veil separating mortality from immortality, is like going through a door. It produces no great change in the mind or the mental processes. When we leave mortality and enter the spirit world, we will still be the same person that we have always been. We will have the same likes and dislikes; we will have the same passions and appetites.

Crucially, this means that the opportunity to repent is present, but meaningful change is still required. According to Doctrine and Covenants 138:29-32, Jesus Christ did not personally go among the wicked after His death and resurrection. Instead, He organized his forces and appointed messengers, clothed with power and authority, and commissioned them to go forth and carry the light of the gospel to them that were in darkness, even to all the spirits of men; and thus was the gospel preached to the dead. And the chosen messengers went forth to declare the acceptable day of the Lord and proclaim liberty to the captives who were bound, even unto all who would repent of their sins and receive the gospel.

Thus, in the spirit world:

– Messengers teach both the ignorant (those who did not have the opportunity to hear the gospel in life) and the unrepentant (those who rejected it or failed to keep its covenants).
– Repentance remains open to all who will genuinely change their hearts, minds, and behavior.
– Agency is preserved—people there are free to accept or reject the teachings, just as in mortality.

However, it is not a matter of simply waiting for death to take faith or repentance seriously. If you felt that you could live life as you please and then repent after you are dead, you would have a dreadful surprise waiting for you…” for that 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 34:32-35). Habits, desires, and inclinations—be they spiritual or carnal—tend to persist, sometimes making repentance much more difficult in the next life.

This is particularly significant with regard to addiction. If we are chained by physical habits, if our intellects are controlled by our physical selves, such as being under the compulsion to smoke cigarettes, drink alcohol, or take drugs, those physically generated demands will still be with us, but without a physical body, we will have no way to satisfy them. So it may be much more difficult to get over an addiction there than here.

So what about people who die without baptism or other necessary ordinances? The Church teaches that provision is made: for those who did not take that opportunity [in mortality] and who receive the gospel in the spirit world, provision is made for mortals to act as proxy for the repentant dead, and in the Lord’s holy temples to perform those saving ordinances vicariously for the deceased repentant sinner. This is unique to the faith practice of The Church of Jesus Christ of Latter-day Saints, illustrating the seriousness of both God’s justice and mercy.

At the final judgment, each soul is assigned an eternal kingdom (Celestial, Terrestrial, or Telestial) based on their choices, desires, and repentance. After this judgment, repentance as a means to move to a higher kingdom is no longer available. Up until the final judgment, we can repent of our sins. After that, we are unable to make use of repentance. This is expressed in that whatever kingdom we attain after the judgment, we may rise to the highest level within that kingdom, but we cannot enter a higher kingdom.

This doctrine is crucial: repentance is available in this life, and extends substantively into the spirit world, but does not permit eternal procrastination or “working the system.” It is designed, rather, to give every individual a fully informed, fair opportunity to choose Christ and His gospel—whether in life or after death if that first opportunity was missed.

a) What about people who never hear of The Church in this life?

Such individuals will have the opportunity to hear and accept those eternal, saving principles during the period between death and the resurrection. As we gain new experiences and learn new truths, we will respond to them much as we would have if we had heard them in mortality. The essential principle is that God judges us based on what we would have done, given full knowledge and fair circumstances. If someone genuinely would have accepted Christ had they known of Him, their opportunity is preserved in the spirit world.

b) Can those who rejected the gospel or were excommunicated repent after death?

Yes, but it will take additional time for us to become perfected. Thus, repentance will still play a role in our lives until we fully reach perfection. Even members who died outside the Church due to excommunication or disaffection have the opportunity to repent and, through vicarious temple ordinances performed by the living, have their covenants and blessings restored if their repentance is genuine. The mercy of the Savior and the scope of His atonement extend to all.

c) Does death instantly remove all our weaknesses and bad habits?

No. When we leave mortality and enter the spirit world, we will still be the same person that we have always been. We will have the same likes and dislikes; we will have the same passions and appetites.. Overcoming deeply ingrained weaknesses may be more difficult without the body, especially when physical appetites can no longer be satisfied, but the desire remains. The process of sanctification and overcoming sin remains possible, but it requires earnest effort.

Gramps

Gramps,

Since we can progress to spirit paradise from spirit prison, can we also regress from spirit paradise to spirit prison?

Alexandra

Answer

Alexandra,

The easy and fast answer…not that I’m aware of.  However, since we’ve had new people join us, including both new members and non-members, let’s revisit the concepts of spirit prison and spirit paradise.

According to the teachings of The Church of Jesus Christ of Latter-day Saints, after death, the spirits of all who have lived on earth enter the spirit world, a temporary state where souls await the Resurrection and final judgment. This realm is not a final destination but a place of continued progression, learning, and—most importantly—opportunity. The early Christians referred to this intermediate state as “the lower parts of the earth” or Hades and believed that everyone, righteous and unrighteous alike, would dwell there until the Resurrection.

Tad R. Callister, distilling the views of early Christian thinkers and Latter-day scriptures, teaches that “all are detained in one and a common place of confinement, until the arrival of the time in which the great Judge shall make an investigation of their deserts.” The Prophet Joseph Smith similarly explained that “Hades, the Greek, or Sheol, the Hebrew…means a world of spirits. Hades, Sheol, paradise, spirits in prison, are all one—it is a world of spirits. The righteous and the wicked will go to the same world of spirits until the resurrection.”

While all spirits share the same realm, a vital distinction is drawn between “paradise,” a state of rest and peace for the righteous, and “spirit prison,” a place of darkness and regret for the unrepentant or those who lack knowledge of the gospel. This division, as described in the Book of Mormon and supported by the parable of the rich man and Lazarus, is characterized not by physical walls but by spiritual separation—“a great gulf fixed.” (Luke 16:26)

Paradise is described in Latter-day Saint scripture as “a state of happiness, which is called paradise, a state of rest, a state of peace, where [the righteous] shall rest from all their troubles and from all care, and sorrow.” (Alma 40:12) In contrast, the spirits of the wicked “shall be cast out into outer darkness…a state of awful, fearful looking for the fiery indignation of the wrath of God upon them.” (Alma 40:13-14)

But who exactly inhabits each side? Is it simply a matter of church membership, or is there something deeper at play? The answer, according to both ancient and modern prophets, is complex.

Entry into paradise is not granted merely by membership in The Church; rather, it is the result of living a righteous life—choosing good over evil, embracing the principles of the gospel, and striving for repentance. The Prophet Alma taught that “the spirits of those who are righteous are received into a state of happiness, which is called paradise…and the spirits of the wicked…shall be cast out into outer darkness.” (Alma 40:12-13)

While baptism and other ordinances are essential for full salvation, the spirit world is a place where the gospel is extended to all who did not receive it in mortality. The Apostle Peter spoke of Christ preaching “unto the spirits in prison; which sometime were disobedient…in the days of Noah.” (1 Peter 3:18–20) Modern revelation clarifies that the righteous spirits in paradise are organized to teach those in spirit prison, and that vicarious ordinances performed in temples on earth allow the “prisoners” to accept the gospel and progress.

It is clear from the words of Alma that our righteousness is what allows or permits a person to enter paradise. Alma continues by saying, ‘they have no part nor portion of the Spirit of the Lord; for they chose evil works rather than good.’ With the answer to this question, we can assume which place they will be received to, although the judgment surely comes from the Lord.”

The question naturally arises: If ordinances are essential, does this mean that “good people” who never received baptism—say, Mother Teresa—are denied paradise? Latter-day scripture and prophetic commentary offer a hopeful answer. Those who did not have the opportunity in mortality to receive the gospel will have it presented to them in the spirit world. If they accept it, and if the necessary ordinances are performed for them by proxy in temples, they “may prepare themselves to leave the spirit prison and dwell in paradise.”

The case of someone dying while excommunicated, or never joining the Church, is treated with remarkable mercy. They are not eternally consigned to spirit prison but have the chance to repent, accept the gospel, and receive ordinances through vicarious work.

Life in the spirit world is not static. Spirits continue to think, ponder, make choices, and interact with others. Origen, an early Christian father, described it as a classroom where spirits are instructed regarding either what they had missed on earth or what is yet to come. Modern doctrine echoes this: “The spirits of men are eternally active. While on earth, men think, ponder, and make choices. When men die, their spirits continue to think, ponder, and make choices.”

This work includes missionary efforts. Doctrine and Covenants 138 describes how, after His crucifixion, Christ organized the righteous to preach the gospel to those in darkness—fulfilling prophecies that the gospel would be “preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.” (1 Peter 4:6)

The difference for those in paradise is that they rest from Satan’s temptations—having already overcome in mortality—while those in spirit prison are “subject to temptation and Satan continues to have influence over them in the spirit world.” Brigham Young explained, “If we are faithful to our religion, when we go into the spirit world, the fallen spirits…will have no influence over our spirits. All the rest of the children of men are more or less subject to them, and they are subject to them as they were while here in the flesh.” Thus, the spirit prison is both a place of learning and a state of captivity for those who are unrepentant or spiritually ignorant.

One of the unique and merciful doctrines of the Church is the opportunity for movement between spirit prison and paradise, made possible by the preaching of the gospel and by temple ordinances performed by the living on behalf of the dead. Spirits in prison who accept the gospel and its ordinances can cross the “gulf” and join the righteous in paradise.

Importantly, entering paradise after accepting the gospel in spirit prison does not guarantee exaltation; rather, after resurrection and final judgment, individuals are assigned to one of the kingdoms of glory—the celestial, terrestrial, or telestial—based on their faithfulness, acceptance of the gospel, and adherence to covenants. We also know that there are three degrees of glory: Telestial, Terrestrial, and Celestial. There would be no point in having three kingdoms if all in paradise (including those who accepted the gospel in prison) were exalted. So, the answer is, ‘No, not everyone who enters paradise will be exalted.’”

Are Paradise and Spirit Prison literal locations, or states of mind and being? The teachings of the Church affirm both realities. There is a “spiritual separation” present—a sense of peace, joy, and anticipation for the righteous, and regret, darkness, and anxiety for the unrepentant.

The Book of Mormon further teaches that in the next life, “that 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) That is, we carry our moral and spiritual trajectory with us; paradise or prison is, in part, a natural extension of our desires and choices in immortality.

Gramps