Gramps,

What does the “rolling away of the stone” symbolize?

Kevin

Answer

Kevin,

The image is simple, but it sticks with you: a massive stone, rolled away from the tomb’s entrance. It’s one of the most recognizable moments in all of Christianity—the moment when the tomb of Jesus Christ is found empty on that first Easter morning. But if you pause and sit with it for a minute, the “rolling away of the stone” starts to feel like more than just a physical detail in the story. In Latter-day Saint thought, it becomes deeply symbolic—layered with meaning about resurrection, transformation, and even our own personal journeys.

At the most basic level, the stone being rolled away is practical. It allows the witnesses—Mary Magdalene and others—to see that the Savior is no longer in the tomb. The Resurrection has happened. Death has been overcome. That alone is everything. As taught in The Book of Mormon and the Bible alike, the Resurrection of Christ is the central event that makes immortality possible for all of us. Because He rose, we will too.

But here’s where it gets interesting. The stone wasn’t rolled away so that Jesus could get out.

That might sound a little surprising at first, but think about it. A resurrected, glorified being—one who later appears in rooms with locked doors—doesn’t need help moving a rock. The stone was rolled away so that others could look in. It was for the witnesses, not for Him.

That idea opens up a really beautiful symbolic layer. The “rolling away of the stone” becomes less about Christ’s limitation and more about our access to truth. God removes barriers so we can see, understand, and believe. In a very real sense, it represents revelation.

In Latter-day Saint theology, revelation is everything. It’s how we come to know that Jesus is the Christ, how we receive guidance, and how we grow spiritually. Sometimes it can feel like truth is sealed off—like there’s a heavy stone in the way. But just as surely as that stone was moved on Easter morning, God has the power to remove whatever stands between us and spiritual understanding.

You could even think of it this way: the empty tomb is a testimony, but the rolled-away stone is an invitation.

Another layer of symbolism arises when we consider obstacles. Stones are heavy. Immovable. Final. In ancient times, a stone sealing a tomb meant the end—there was no coming back from that. So when that stone is rolled away, it’s not just a logistical detail; it’s a declaration that what seemed permanent isn’t actually permanent.

That hits close to home, doesn’t it?

We all have “stones” in our lives—things that feel too heavy to move. Grief. Sin. Doubt. Regret. Sometimes, even just discouragement or feeling spiritually stuck. The Resurrection story quietly reminds us that no stone is too heavy for the Lord. What looks final to us rarely is from God’s perspective.

In fact, in Latter-day Saint doctrine, one of the key messages of the Atonement of Jesus Christ is that change is always possible. Through repentance and grace, burdens can be lifted, hearts can be changed, and new beginnings can happen. The stone rolling away is almost like a visual metaphor for repentance itself—something once sealed and shut is suddenly opened, and light floods in.

There’s also a forward-looking aspect to this symbol. The stone being removed doesn’t just reveal that Christ is gone—it points to where He is now: risen, living, and active. Latter-day Saints emphasize that Jesus Christ is not just a historical figure but a living Savior who continues to guide His Church. As taught in Doctrine and Covenants, He speaks, leads, and directs even today.

So the open tomb becomes a symbol of ongoing connection. Heaven isn’t closed. Communication isn’t cut off. The stone isn’t just rolled away once—it represents the ongoing reality that access to God is open.

There’s even a subtle personal application here that I really love. Sometimes we wait for God to move the stone before we do anything. We think, “Once this problem is gone, then I’ll believe,” or “Once I feel stronger, then I’ll act.” But in the Resurrection story, the women come to the tomb wondering who will move the stone for them—and they discover it’s already been done.

How often is that true for us?

We worry about obstacles that, in God’s timing, are already being handled. We approach situations expecting barriers and, to our surprise, find that the way has been prepared. It doesn’t mean life is easy, but it does mean we’re not alone in facing what feels immovable.

And finally, there’s a deeply hopeful, almost quiet meaning in all of this. The stone was rolled away early in the morning, at the start of a new day. That timing feels intentional. It’s symbolic of new beginnings—of light replacing darkness, of hope replacing despair.

In Latter-day Saint belief, Easter isn’t just about what happened to Christ; it’s about what happens to all of us because of Him. Every person who has ever lived will be resurrected. Every tomb, in a sense, will have its stone rolled away.

That’s not just symbolic—it’s a literal doctrine. And it’s incredibly comforting.

So when you think about that stone rolling away, it’s worth seeing it from a few angles all at once. It’s a sign that Christ lives. It’s an invitation to come and see. It’s a reminder that obstacles can be removed, that revelation is real, and that new beginnings are always possible.

And maybe most personally, it’s a quiet assurance that whatever “stone” you’re facing right now isn’t the end of your story. Not even close.

Gramps

]]> https://askgramps.org/what-does-the-rolling-away-of-the-stone-symbolize/feed/ 0 https://askgramps.org/will-die-before-being-twinkled/ https://askgramps.org/will-die-before-being-twinkled/#respond Fri, 19 Dec 2025 09:00:36 +0000 https://askgramps.org/?p=71382 Question

Gramps,

In Doctrine & Covenants 63:51-52, it makes it sound like men will die before getting twinkled, but I had previously been taught that when you get twinkled, you don’t die. So, will we die before we get twinkled?

Capri

Answer

Capri,

From the earliest days of restored Latter-day Saint doctrine, the Millennium has captured the imagination of believers. Described as a thousand-year period when Christ personally reigns on earth, the Millennium represents the fulfillment of God’s promises to the faithful: “there will be no disease, and there will be no death. When people become old, they will not die as we do now. They will change in an instant from the way we are now to an immortal condition, which means they will never die again.”

This cryptic “change in an instant”—often referred to by members as being “twinkled” alludes to scriptural language about being “changed in the twinkling of an eye.” But what does this moment actually look like for those living during this millennial period? How will it affect married couples who may be of different ages, or families waiting to be reunited? And what are the scriptural and doctrinal anchors beneath these beliefs?

The notion of being “twinkled” is deeply scriptural. In the Book of Mormon, Christ promises three Nephite disciples: “And ye shall never endure the pains of death; but when I shall come in my glory ye shall be changed in the twinkling of an eye from mortality to immortality; and then shall ye be blessed in the kingdom of my Father.” (3 Nephi 28:8)

In modern revelation, the Lord explained, “Children shall grow up until they become old; old men shall die; but they shall not sleep in the dust, but they shall be changed in the twinkling of an eye.” (Doctrine and Covenants 63:51)

Bruce R. McConkie said:

Physical bodies of those living on earth during the millennium will not be subject to the same ills that attend us in our present sphere of existence. Men in that day will still be mortal; children will be born to them; spirits coming into the physical or natural bodies born in that day will then go through their mortal probation as we are now going through ours. Those born during the millennium will not be immortal, that is, their bodies and spirits will not be inseparably connected as is the case with resurrected beings. But their bodies will be changed from conditions as they now exist so that disease cannot attack them, and death as we know it cannot intervene to cause a separation of body and spirit. (Mormon Doctrine, 2d ed. [Salt Lake City: Bookcraft, 1966], 497.)

This transition does not represent the end of existence but a direct translation from a refined, physical mortal state to a perfected, immortal one without experiencing the pain, separation, and sorrow generally associated with death.

What does this mean for resurrection? Traditionally, resurrection is the reuniting of body and spirit after physical death—yet, for “translated beings” (such as Enoch, Moses, Elijah, John the Beloved, and the Three Nephites), the pattern is unique. They are preserved on earth, “never taste of death,” and are only changed to immortal beings at the coming of Christ.

This suggests that during the Millennium, righteous mortals will experience a similar change: The righteous who live during the Millennium have been promised that…they shall be changed in the twinkling of an eye.

Anxiety or curiosity naturally arises around the logistics of this “twinkling.” How will such a process work for families, particularly for married couples who may have different ages and backgrounds? Will there be disparities or awkwardness if one spouse is changed before the other?

The teaching provided in response is both practical and compassionate: Married couples need not worry about a younger spouse being “twinkled” before them. The pattern appears to be that individuals will undergo a significant change “in an instant” at a specific age. While some Church members have proposed the age of seventy-two (citing 3 Nephi 28:3 as a possible scriptural basis), the overarching idea is that the Lord’s timing and wisdom will prevent disruptive disparities. Older spouses will ‘change in an instant’ and older spouses will wait patiently for the time their younger spouse reaches the age for their body to be changed in an instant. Since the veil is so thin during the millennium, spouses who are twinkled before their spouse will still be able to visit with their spouse.

Another facet of this mortal change is health. The Millennium will be marked by a period in which there will be no disease and no death. This change is reportedly so profound that death as currently understood ceases, and “we will not experience sickness, nor pain, as our mortal bodies experience now.

Scriptures clarify that “he that liveth in righteousness shall be changed in the twinkling of an eye, and the earth shall pass away so as by fire” (Doctrine & Covenants 43:32). There is widespread consensus among Latter-day Saint interpreters that not only will death as we know it be removed, but so will the major causes of suffering and disease for those living during the Millennium.

One of the most dramatic moments prophesied in scripture is the Second Coming of Jesus Christ and the associated “cleansing by fire.” Questions naturally arise: What will happen to the righteous at that moment? Will they be safe? Will they be changed immediately?

The basic outline is as follows:

The wicked will be burned as stubble, as foretold: “For the hour is nigh and the day soon at hand when the earth is ripe; and all the proud and they that do wickedly shall be as stubble; and I will burn them up, saith the Lord of Hosts, that wickedness shall not be upon the earth” (Doctrine & Covenants 29:9).

A. Theodore Tuttle said:

For those who say “We’re not going to burn,” it would be prudent to remember that it wasn’t raining when Noah built the ark! (Conference Report, April 1970, Afternoon Meeting 86.)

The righteous dead will be resurrected, returning to their bodies as glorified beings to meet Christ: “But before the arm of the Lord shall fall, an angel shall sound his trump, and the saints that have slept shall come forth to meet me in the cloud” (Doctrine & Covenants 45:45).

Regarding this, Joseph Smith said:

When I contemplate the rapidity with which the great and glorious day of the coming of the Son of Man advances, when He shall come to receive His Saints unto Himself, where they shall dwell in His presence, and be crowned with glory and immortality: when I consider that soon the heavens are to be shaken, and the earth tremble and reel to and fro; and that the heavens are to be unfolded as a scroll when it is rolled up; and that every mountain and island are to flee away, I cry out in my heart, What manner of persons ought we to be in all holy conversation and godliness! (Teachings of the Prophet Joseph Smith, 29.)

The righteous who are alive will be lifted up off the earth to meet the resurrected host: “For the Lord himself shall descend from heaven with a shout, …Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air” (1 Thessalonians 4:16-17).

Sterling W. Sill said:

“At Christ’s coming a great number of very exciting things are going to take place. He is not coming alone; as Paul says, he will come with his mighty angels. (See 2 Thes. 1:7-8.) At his coming a great many of the faithful dead will be resurrected and caught up to meet the Lord in the air. And some of the righteous who are then living upon the earth will be changed from mortality to immortality in the twinkling of an eye to join that impressive company in the air. Certainly this is something to look forward to.” (Conference Report, April 1966, First Day-Morning Meeting 20.)

This moment is not merely figurative, but according to Church leaders, it should be taken seriously. Joseph Fielding Smith wrote, “It is not a figure of speech that is meaningless, or one not to be taken literally when the Lord speaks of the burning… Surely the words of the Lord are not to be received lightly or considered meaningless.”

In this way, the process of being changed “in the twinkling of an eye” is positioned as particularly significant for the righteous. They will not suffer or be destroyed in the cleansing but will instead experience a glorious transformation concurrent with the burning away of wickedness.

Church members sometimes confuse the concept of “twinkling” or translation with resurrection. The distinction matters for understanding God’s plan and our role in it.

Translation is a temporary state where someone bypasses normal death and is preserved until their mortal mission is completed (as with John the Beloved or the Three Nephites). Eventually, these translated beings will also undergo a final change from mortality to immortality, coinciding with Christ’s return.

Resurrection always follows a period in the spirit world (after death), when body and spirit are reunited permanently in a perfect, immortal state.

During the Millennium, the vast majority of righteous mortals will experience translation. At the conclusion of the Millennium, the earth and all its inhabitants will “be quickened into a celestial world.”

Gramps

Gramps,

We are taught that there will be no more death after the Savior comes again and that all will be resurrected.  Does that mean animals also?

Barbara

Answer

Barbara,

The question of animal resurrection begins with a more fundamental inquiry: do animals possess spirits? In the teachings of The Church of Jesus Christ of Latter-day Saints, the answer is broadly affirmative. According to Church leaders and scriptures, animals, like humans, were created spiritually before they were created physically.

The book of Moses in the Pearl of Great Price records: “And every plant of the field before it was in the earth, and every herb of the field before it grew. For I, the Lord God, created all things, of which I have spoken, spiritually, before they were naturally upon the face of the earth” (Moses 3:4–5). This passage, commonly cited by Church teachers, underpins the doctrine that all living things—including animals—have a spiritual counterpart or essence.

Joseph Smith, the founder and first prophet of The Church of Jesus Christ of Latter-day Saints, clarified this principle further when discussing visions recorded by the apostle John in Revelation. Smith explained: “The spirit of man in the likeness of his person, as also the spirit of the beast, and every other creature which God has created.” Thus, both animals and humans have spirits, and their spirits resemble their physical forms.

These ideas are not mere philosophical musings. As noted in a 1909 statement by the First Presidency of the Church, “the whole animal creation will be perfected and perpetuated in the Hereafter.” Although animals are not considered God’s children in the same way as humans, they are valued creations—not mere creatures of chance but beings with an eternal nature.

Given that animals have spirits, what happens to them after death? Do they, like humans, participate in the resurrection? Prophets and Church leaders have addressed this question with striking clarity and compassion.

Joseph Smith taught that both animals and humans would be “saved,” which implies their participation in the resurrection. Speaking to the majesty of creation and the grandeur of the afterlife, he said: “I suppose John saw beings there, that had been saved from ten thousand times ten thousand earths like this, strange beasts of which we have no conception… [all] might be seen in heaven.” Furthermore, Smith asserted: “John learned that God glorified Himself by saving all that His hands had made, whether beasts, fowls, fishes or men; and He will glorify Himself with them. Says one, ‘I cannot believe in the salvation of beasts.’ Any man who would tell you that this could not be, would tell you that the revelations are not true. John heard the words of the beasts giving glory to God, and understood them.”

One of the Church’s foremost doctrinal authorities on the subject, President Joseph Fielding Smith, stated unambiguously: “The animals, the fishes of the sea, the fowls of the air, as well as man, are to be recreated, or renewed, through the resurrection, for they too are living souls.” He clarified further, “Animals do have spirits and that through the redemption made by our Savior they will come forth in the resurrection to enjoy the blessing of immortal life.”

Bruce R. McConkie, another influential apostle and theologian in the Church, concurred: “Many among us have no difficulty envisioning that the Atonement is infinite and eternal and applies to all forms of life. They know that the revelations say in so many words that all forms of life both lived as spirit entities and will be resurrected—animals, fowls, fishes, all things are eternal in nature.”

These teachings mean that the resurrection offered through Jesus Christ is not limited to mankind alone, but extends to all of God’s creations, embracing the entire animal kingdom.

If animals are resurrected, what will their existence in the afterlife be like? And will we be reunited with our beloved pets?

President Joseph Fielding Smith reasoned that it “would be a very strange world where animals were not found. If… we discovered that man was the only living creature with immortality, we would certainly consider it a very strange world.” As such, the righteous in the afterlife will enjoy the presence of the animals, fishes, and fowls they once knew.

Further, emotional attachments might be honored in the hereafter. Dr. Gerald E. Jones, a Church educator, noted, “There is no revealed word on this subject. Reason would tell us that a rancher or farmer may not want all of the cattle he has owned during his life. On the other hand, emotional ties may be honored and family pets may well be restored to their owners in the resurrection; Elder Orson F. Whitney wrote that Joseph Smith expected to have his favorite horse in eternity.” While not all specific questions are answered by revelation, the consistent theme is that, in God’s plan, the joy and love we experience with animals may well continue into the next life.

Where exactly will animals reside in the afterlife? Are there degrees of glory for animals, as there are for humans? While the scriptures speak only of animals being in the celestial kingdom, Joseph Fielding Smith once suggested that animals may be assigned to all kingdoms—celestial, terrestrial, and telestial—according to the will of God. Since animals do not act with conscious moral agency, they cannot sin or repent, and so, by fulfilling the measure of their creation, they are believed to inherit a state of happiness befitting their nature.

Another fascinating doctrine is that, in the hereafter, the relationships between humans and animals may become deeper and more meaningful. Animal spirits are said to resemble their corporeal form, but perhaps in the resurrection, our ability to communicate or interact with them will be enhanced. As one Church author observed, “Communicating with animals in a more direct way in the afterlife will likely be possible.”This offers a hopeful vision—not simply of reunion, but of renewed, enriched relationships.

Understanding the eternal nature of animals changes how we think about them in mortality. Animals are “living souls,” a very real part of God’s creation and plan. And it’s heartwarming to think about talking with your resurrected pet someday. Animals having spirits makes them more like us. Should it change the way we treat them?”

Prophets and scriptures have repeatedly emphasized the duty of kindness and mercy towards all living creatures. Joseph Fielding Smith, for example, wrote, “Kindness to the whole animal creation… is not only a virtue that should be developed, but is the absolute duty of mankind. … It is an unrighteous thing to treat any creature cruelly. … It will be a blessed day when mankind shall accept and abide by the Christ-like sentiment expressed by one of the poets in the following words: ‘Take not away the life you cannot give, For all things have an equal right to live.”

Christ asserted, “. . . not one of [the sparrows] is forgotten before God” (Luke 12:6). The Lord also instructed in modern revelations that animals are to be used for food and clothing when needed, but “wo be unto man that sheddeth blood or that wasteth flesh and hath no need” (Doctrine and Covenants 49:21). Such reminders reinforce that the way we treat animals reflects our own spiritual disposition. Knowing that they participate in the Plan of Salvation should inspire us to greater stewardship, love, and mercy.

Gramps

Gramps,

Why was Mary not allowed to touch Christ before He saw God?

Mary

Answer

Mary,

After His death on the cross, Christ’s spirit entered the spirit world, where He preached to the souls who had died before His resurrection. This period is often called the “harrowing of hell,” where Christ offered salvation to the righteous who awaited His coming. The Gospel of Luke recounts that He was with the thief on the cross, promising him paradise (Luke 23:43).

Following His resurrection, the women, including Mary Magdalene, were the first witnesses to the empty tomb. The Gospels recount that early on the third day after His death, Mary and other women went to the tomb to anoint Jesus’ body, only to find the stone rolled away and the tomb empty. An angel informed them that Jesus had risen, and they were instructed to tell the disciples (Matthew 28:1-7).

Mary Magdalene’s encounter with the risen Christ is particularly noteworthy. As she lingered at the tomb, grieving, she encountered Jesus, who called her by name. In this moment, He instructed her not to touch Him, stating, “Touch me not; for I am not yet ascended to my Father” (John 20:17). This command has sparked much speculation and theological discussion regarding its significance.

Mary Magdalene is often misunderstood and misrepresented in popular culture. The Gospels portray her as a devoted follower of Jesus, who was present at His crucifixion and the first to witness His resurrection. She is described as having been healed by Jesus from seven demons (Luke 8:2), which signifies her transformation and deep commitment to Him.

Mary’s role in the resurrection narrative is crucial. She is not only a witness but also the first to proclaim the resurrection to the apostles. This highlights her importance in the early Christian community and her position as a leader among the women who followed Jesus. The fact that Jesus chose to reveal Himself first to Mary, rather than to one of the male apostles, shows her significance and the breaking of societal norms of the time.

The relationship between Mary and Jesus is often interpreted through the lens of a deep spiritual connection. Some scholars suggest that her encounter with the risen Christ was not merely a physical meeting but a profound spiritual experience. The Greek word used in the scripture for “touch” (haptomai) can also mean to cling to or adhere to, suggesting that Mary may have rushed to embrace Jesus in her joy and disbelief.

The command given to Mary Magdalene not to touch Jesus has led to various interpretations. Some theologians argue that this directive signifies a transition in Jesus’ state from mortal to resurrected being. The resurrection is a transformative event, and Jesus’ statement may imply that He was in a state of ascension, preparing to return to the Father. Mary’s touch could have interfered with this process.

Moreover, the encounter between Mary and Jesus raises questions about the nature of divine revelation and personal experience. In the context of The Church of Jesus Christ of Latter-day Saints, it is believed that personal revelation is available to all individuals, regardless of their status or gender. The scriptures affirm that God is no respecter of persons (Acts 10:34), and this principle is exemplified in Mary Magdalene’s experience. Her encounter with the risen Christ serves as a reminder that divine communication is accessible to all who seek it with a sincere heart.

The significance of Mary Magdalene’s role extends beyond her personal experience; it reflects the broader theme of women’s involvement in the early Church. Her witness and testimony of the resurrection challenge traditional gender roles and highlight the importance of women in the gospel narrative. This theme resonates with the teachings of modern-day prophets, who emphasize the vital contributions of women in the Church and society.

Gramps

Gramps,

Was Lazarus the first to be resurrected?

Robert

Answer

Robert,

The question of whether Lazarus was the first person to be resurrected is a topic of considerable interest and debate within the context of Latter-day Saint (LDS) beliefs. To fully understand this issue, we need to explore the definitions of resurrection, the events surrounding Lazarus’ experience, and the doctrinal teachings of the Church regarding resurrection.

In LDS theology, resurrection is defined as the reuniting of a spirit and a glorified, immortal body, never to be separated again. This is a crucial distinction, as resurrection is not simply returning to life in a mortal sense, which is what happened to Lazarus. As stated in the scriptures, “the resurrection of the dead… being the first that should rise” (2 Nephi 2:8), emphasizes the eternal nature of resurrection as opposed to mere revival.

Lazarus, a close friend of Jesus Christ, was raised from the dead after being in the tomb for four days (John 11:1-44). However, it’s important to note that this act was a return to mortal life rather than a resurrection. Lazarus was revived to his mortal state and eventually died again. This underscores the crucial distinction between being revived and being resurrected.

LDS Church leaders clarify this distinction. In a response on Ask Gramps, it is explained: “In the miracle of bringing Lazarus back to life, he was not resurrected. He was just made to live again as a mortal. There was no change in the physical nature of his body, and so at some point, he would have died again” (Ask Gramps).

According to LDS doctrine, Jesus Christ is considered the first person to be resurrected. His resurrection involved a transformation of His body into a glorified, immortal state (1 Corinthians 15:20). This event is central to Christian faith as it symbolizes victory over death. The resurrection of Christ is seen not only as His own triumph but as the foundation for the resurrection of all humanity.

The New Testament recounts that “many bodies of the saints which slept arose” after Christ’s resurrection (Matthew 27:52-53). This indicates that the resurrection of others was contingent upon Christ’s own resurrection, further emphasizing that Lazarus, while raised from the dead, was not the first to be resurrected.

Moreover, the Book of Mormon reinforces this doctrine, stating, “the resurrection of the dead… being the first that should rise” (2 Nephi 2:8), reiterating that Christ’s resurrection is foundational to resurrection for all.

Church leaders have consistently taught that while Jesus had the power to raise Lazarus, this was an act of revival, not resurrection. Those who were resurrected after Christ’s resurrection possessed glorified bodies, free from the possibility of death, unlike Lazarus who returned to his mortal state.

Gramps

Gramps,

Answer

Hello Dan,

Thank you for your question. This has always been a fun subject for me.

As we know, thanks to the Atonement of the Savior, all mankind will one day become the recipients of the gift of immortality and will be resurrected. As members of the Church, we also believe that we have the potential to inherit a Kingdom of Glory: the Celestial Kingdom, the Terrestrial Kingdom, or the Telestial Kingdom. While all mankind will be resurrected, not everyone will be resurrected with the same type of body. Our resurrected bodies will correspond to the Kingdom of Glory we will inherit, thus those who will inherit the Celestial Kingdom will receive a Celestial resurrected body, and those of lower orders will receive corresponding bodies to those kingdoms.

President Joseph Fielding Smith shared the following:

“In the resurrection 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. …

 

“… Some will gain celestial bodies with all the powers of exaltation and eternal increase. These bodies will shine like the sun as our Savior’s does. … Those who enter the terrestrial kingdom will have terrestrial bodies, and they will not shine like the sun, but they will be more glorious than the bodies of those who receive the telestial glory”

In the scriptures, we can read the words of the Apostle Paul in 1 Corinthians 15:39-42:

39 All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds.

 

40 There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.

 

41 There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory.

 

42 So also is the resurrection of the dead. It is sown incorruption; it is raised in incorruption:

Doctrine and Covenants 88:28-32 reads:

28 They who are of a celestial spirit shall receive the same body which was a natural body; even ye shall receive your bodies, and your glory shall be that glory by which your bodies are quickened.

 

29 Ye who are quickened by a portion of the celestial glory shall then receive of the same, even a fulness.

 

30 And they who are quickened by a portion of the terrestrial glory shall then receive of the same, even a fulness.

 

31 And also they who are quickened by a portion of telestial glory shall then receive of the same, even a fulness.

 

32 And they who remain shall also be quickened; nevertheless, they shall return again to their own place, to enjoy that which they are willing to receive, because they were not willing to enjoy that which they might have received.

Ultimately, we will all be resurrected. Our new bodies will vary in glory according to our worthiness and according to the kingdom which we shall inherit.

Thank you again, Dan, for your question.

Gramps

Dear Gramps,

In Gospel Principals today we were reading and studying Chapter 12, The Atonement. When we came to page 74, the second paragraph says “On the third day after his crucifixion, Christ took up his body again and became the first person to be resurrected”. That brought to mind the story of Lazarus, Mary, and her sister Martha. Christ raised Lazarus after he had been dead for four days– John 11. Now I believe the whole point of the miracle was to show Martha his miracles and help her belief. Now wouldn’t Lazarus be the first person to be resurrected?

Jim

Answer

Dear Jim,

In the miracle of bringing Lazarus back to life, he was not resurrected. He was just made to live again as a mortal. There was no change in the physical nature of his body, and so at some point, he would have died again.

When Jesus was resurrected, his body underwent a fundamental change. For instance, the mortal life-giving element, blood, no longer flows in the veins of a resurrected person, but rather a spiritual material. The flesh and bone are rejuvenated and made to live again, but vitalized by the spirit in the veins. Such a body is eternal in nature, no longer subject to death, and has other properties, such as the ability to pass through objects that are opaque to mortal bodies, and apparently to travel through space without the lapse of time. The appearance of the resurrected being, Moroni, to the boy Joseph Smith, is instructive in this regard—

While I was thus in the act of calling upon God, I discovered a light appearing in my room, which continued to increase until the room was lighter than at noonday, when immediately a personage appeared at my bedside, standing in the air, for his feet did not touch the floor. He had on a loose robe of most exquisite whiteness. It was a whiteness beyond anything earthly I had ever seen; nor do I believe that any earthly thing could be made to appear so exceedingly white and brilliant. His hands were naked, and his arms also, a little above the wrist; so, also, were his feet naked, as were his legs, a little above the ankles. His head and neck were also bare. I could discover that he had no other clothing on but this robe, as it was open, so that I could see into his bosom. Not only was his robe exceedingly white, but his whole person was glorious beyond description, and his countenance truly like lightning. The room was exceedingly light, but not so very bright as immediately around his person ….After this communication, I saw the light in the room begin to gather immediately around the person of him who had been speaking to me, and it continued to do so until the room was again left dark, except just around him; when, instantly I saw, as it were, a conduit open right up into heaven, and he ascended till he entirely disappeared, and the room was left as it had been before this heavenly light had made its appearance (Joseph Smith-History 1:30-32, 40).

Gramps