Spiritual Death

Spiritual death is the condition of one who is spiritually cut off, temporarily or permanently, from the presence of God. LDS scriptures speak of two spiritual deaths, and the concept manifests itself in many ways.

The first type of spiritual death is the actual separation from God that automatically comes upon all born into mortality as a consequence of the Fall of Adam. All mortals will be redeemed from this death, as well as from physical death, through Christ's Atonement and resurrection (1 Corinthians 15:21-23; 2 Nephi 9:10-15; Helaman 14:15-19; D&C 29:41), to be brought back into God's presence to stand before him.

The second spiritual death will be finalized on the day of judgment for those who have not repented (Revelation 2:11; 20:6-15; Alma 12:16-36). It is the result of a lifetime of choices. For those who ultimately lose the inclination or ability to repent, or commit unpardonable sin, it becomes perdition (2 Peter 3:7; Alma 34:35; 40:25-26) or "banishment from the presence of God and from his light and truth forever" (DS 2:216-30). This does not extinguish the spirit of man, however, for it is eternal (see Alma 12:18; 42:9). The Savior's Atonement gives all mankind the opportunity to avoid the second spiritual death and gain immortality and eternal life.

The spiritually "dead" may be grouped into several types and categories. For example, Satan and the spirits who joined him during the war in heaven are eternally spiritually dead (D&C 29:36-39; 76:25-29). They are sons of perdition (see 2 Nephi 9:8-9). Mortals who sin "unto death" (D&C 64:7) by denying the Son after the Father has revealed him will join "the only ones on whom the second death shall have any power" (D&C 76:30-38). In yet another sense, all people on earth over the age of accountability are to a certain extent spiritually dead, depending on their present state of repentance and their degree of sensitivity to the Light of Christ and to the Holy Ghost.

Buddhism, Islam, Christianity, Judaism, and most other religions believe in some form of life after death, judgment, and ultimate punishment for the unrepentant. For example, the ancient Egyptians believed that the hard-hearted would die a second death by being devoured by the Chaos monster (Keel, pp. 72-73). Major differences between the Mormon concept of spiritual death and those of others center on the Atonement of Jesus Christ. The only permanent spiritual death is that which individuals bring upon themselves by refusing to repent of their sins, having denied the Holy Spirit after having received it, and having denied the Only Begotten Son of the Father, having crucified him unto themselves (D&C 76:35). 

by Richard M. Romney

Final Judgment

A purpose of the final judgment is to judge every person, to provide a separation of the faithful from the wicked, and to make available the promised blessings of eternal reward to God's faithful children. Jesus Christ is the judge.

The concept of a final judgment requires that it be deferred until the entire mortal experience is completed. The Plan of Salvation teaches of a partial judgment at the time of death, when the spirit leaves the mortal body and enters the world of spirits (Alma 40:11-14), of another partial judgment at the time of resurrection, when the spirit and the physical body are permanently resurrected and reunited (Alma 11:45); and of a final judgment (Revelation 20:12; D&C 38:5) that will consign individuals to an eternal status (D&C 29:27-29; 3 Nephi 26:4). Thus, this final judgment will take place following the reuniting of body and spirit in the resurrection (Alma 11:44; 12:12). By that time, every person will have been given an opportunity to receive an understanding of the gospel of Jesus Christ (1 Peter 3:19-20; Luke 4:18; Isaiah 42:7).

At the Judgment, each person will be required to give an accounting of the use of his or her mortal agency during mortality (D&C 101:78). The final judgment is the final point of eternal accountability for all voluntary actions, words, thoughts, desires, and works of the individual. The full significance of such an accounting cannot be adequately assessed unless it is realized that all judgments granted from the seat of God's justice are of infinite scope and eternal consequence (3 Nephi 26:4; D&C 76:112).

Every person born to mortality will be brought to a final judgment (Mormon 3:18-20). No mortal act, no matter how righteous or wicked, will provide exemption from this judgment.

Each individual is to be judged according to the degree of knowledge and opportunity available during mortal probation (2 Nephi 2:10). On the basis of records kept both on earth and in heaven (Revelation 20:12; 2 Nephi 29:11; D&C 128:7), each individual will be judged according to works, desires, and intent of the heart (Mosiah 4:6; 1 Nephi 15:33; D&C 33:1; 137:7-9; Alma 41:3) and assigned to an eternal kingdom. In this solemn responsibility, the Savior will apply both justice and mercy, such that every individual will know and declare that his or her reward is just (2 Nephi 9:46; Mosiah 27:31). Every soul will recognize that the record presented is true and that the Judgment constitutes a proper decision (Mosiah 16:1; 29:12) at the hand of a loving yet impartial judge (Mosiah 29:12-13; Alma 41:3-7; cf. TPJS, p. 218).

Not all, however, will be held equally responsible for personal mortal acts. Speaking of the Judgment, the Prophet Joseph Smith taught that God "will judge them, "not according to what they have not, but according to what they have,' those who have lived without law, will be judged without law, and those who have a law, will be judged by that law" (TPJS, p. 218).

Each brings his or her own record to this judgment, as stated by Church President John Taylor: "Because that record that is written by the man himself in the tablets of his own mind—that record that cannot lie—will in that day be unfolded before God and angels, and those who shall sit as judges" (JD 11:79; cf. Alma 41:7). Jesus Christ will be at the judgment bar, for he is the judge of both the living and the dead (Alma 11:44; Moroni 10:34; D&C 76:68).

Others will also participate in the process, but the final judgment rests with Christ. The twelve apostles of the Lamb will judge the righteous among the Twelve tribes of Israel (D&C 29:12; Matthew 19:28; 1 Nephi 12:9-10), and the Twelve Nephite disciples will judge the Nephites (3 Nephi 27:27). Still other prophets and righteous Saints have been appointed to help judge the works and deeds of their fellow sojourners in mortality (1 Corinthians 6:2; Mormon 3:18-20). Thus, "there will be a whole hierarchy of judges who, under Christ, shall judge the righteous. He alone shall issue the decrees of damnation for the wicked" (McConkie, p. 520).

The Lord Jesus Christ earned the right to judge every earthly soul as he ensured the plan of redemption through the Atonement (3 Nephi 27:14-16; Alma 42:23). That this responsibility was explicitly given to the Son by the Father (John 5:22, 27) is attested in the Book of Mormon: "My Father sent me that I might be lifted up upon the cross; …that I might draw all men unto me, that as I have been lifted up by men even so should men be lifted up by the Father, to stand before me, to be judged of their works" (3 Nephi 27:14-15). Evidence of the Father's divine trust is shown in giving Jesus the responsibility of pronouncing eternal judgment on the Father's own children. Christ will judge in accordance with the will of the Father (John 5:30).

The basis of justice carried out at the final judgment lies in the agency granted to mortals so that "every man may be accountable for his own sins in the day of judgment" (D&C 101:78). There would be little value to agency without accountability. Just as Cain was counseled by the Lord, "If thou doest well, shalt thou not be accepted?" (Genesis 4:7), so each person has full option in making moral choices.

As a result of this final judgment, the wicked will be eternally separated from the righteous (D&C 76; Alma 41:5). This separation will be the desired state for both, for neither the wicked nor the righteous could enjoy the constant presence of others so unlike themselves. As stated by Moroni, "Ye would be more miserable to dwell with a holy and just God, under a consciousness of your filthiness before him, than ye would to dwell with the damned souls in hell" (Mormon 9:4). And to the righteous, judgment will bring fulfillment of the promise that "they who have believed in the Holy One of Israel, they who have endured the crosses of the world, and despised the shame of it, they shall inherit the kingdom of God, which was prepared for them from the foundation of the world, and their joy shall be full forever" (2 Nephi 9:18).

by Donald N. Wright

How Can I Tell the Difference Between my own Thoughts and the Holy Ghost?

If you've asked this question, you’re not alone. For many of us, revelation sometimes can be hard to recognize. In part, the answer depends on how you’re living and how humble you are. If you do your best to be worthy of the Spirit and strive to be humble so that the Lord can direct you, answers will come (see D&C 112:10).

One key to remember is that inspired thoughts are usually confirmed with inspired feelings (see D&C 8:2).

Boyd K. Packer once said:

"The Holy Ghost speaks with a voice that you feel more than you hear. It is described as a "still small voice." And while we speak of "listening" to the whisperings of the Spirit, most often one describes a spiritual prompting by saying, "I had a feeling ..."

...Revelation comes as words we feel more than hear. Nephi told his wayward brothers, who were visited by an angel, "Ye were past feeling, that ye could not feel his words."

The scriptures are full of such expressions as "The veil was taken from our minds, and the eyes of our understanding were opened," or "I will tell you in your mind and in your heart," or "I did enlighten thy mind," or "Speak the thoughts that I shall put into your hearts." There are hundreds of verses which teach of revelation.

President Marion G. Romney, quoting the prophet Enos, said, "While I was thus struggling in the spirit, behold, the voice of the Lord came into my mind." Enos then related what the Lord put into his mind.

"This," President Romney said, "is a very common means of revelation. It comes into one's mind in words and sentences. With this medium of revelation I am personally well acquainted." [close quote]

When ideas come to our mind that are accompanied by powerful feelings in our heart from the Spirit, then it is usually an indicator that what we are thinking is right. This powerful connection to the heart is an indicator of inspired thoughts. To help us understand whether or not our thoughts are in harmony with the gospel, we have to put together a few tests that can help evaluate the appropriateness of what we are thinking.

The Edification Test:

"And that which doth not edify is not of God, and is darkness" (D&C 50:23). To edify means to uplift, or build up, spiritually. If we are getting a prompting, or if thoughts are coming to our mind, that do not edify our lives, then know the prompting is not from God but is “darkness.”  We need to ask ourselves: What does this lead to?  What will be the result of this action I am feeling prompted to take? “The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith” (Galatians 5:22).  The fruit, or result, of a false prompting is just the opposite: hatred, guilt, anger, doubt, etc.

The Stewardship Test:

Stewardship is something we have been given responsibility over.  For example, we are all stewards of or responsible for our physical bodies.  A newly ordained Teachers quorum president can receive inspiration regarding how to govern his quorum and help its members.  Parents can receive inspiration regarding how to direct their family.  We cannot receive revelation for something or someone we do not have stewardship, or responsibility for.  For example, we can’t receive a revelation telling our Bishop how to run the ward, or who to call to a calling, unless we are the Bishop.  Joseph Smith taught that, “it is contrary to the economy of God for any member of the Church, or any one, to receive instruction for those in authority, higher than themselves.”

The Brethren test:

In early Church history, a member named Hiram Page had found what he thought was a seer stone, and was receiving revelations through it.  Some of what Hiram Page was teaching through his false revelations was different than what Joseph Smith was teaching (See D&C 28:11-12).

In other words, we cannot receive revelation telling us to do or believe something different than the living prophets of God.

If we have run our thoughts through these three tests and they pass with flying colors, yet we still aren't sure if they are right, then Elder Richard G. Scott said we should move forward with what the prompting is.  He said, “Most often what we have chosen to do is right. He will confirm the correctness of our choices His way…If, in trust, we begin something which is not right, He will let us know before we have gone too far. We sense that help by recognizing troubled or uneasy feelings.” [close quote]

As you ponder whether a thought or feeling is from the Spirit, consider this counsel from the prophet Mormon: "For behold, the Spirit of Christ is given to every man, that he may know good from evil; wherefore, I show unto you the way to judge; for every thing which inviteth to do good, and to persuade to believe in Christ, is sent forth by the power and gift of Christ; wherefore ye may know with a perfect knowledge it is of God" (Moroni 7:16).

Along these lines, President Gordon B. Hinckley taught, “That’s the test, when all is said and done. Does it persuade one to do good, to rise, to stand tall, to do the right thing, to be kind, to be generous? Then it is of the Spirit of God”. [close quote]

“A person may profit by noticing the first intimation of the spirit of revelation; for instance, when you feel pure intelligence flowing into you, it may give you sudden strokes of ideas, so that by noticing it, you may find it fulfilled the same day or soon;  those things that were presented unto your minds by the Spirit of God, will come to pass; and thus by learning the Spirit of God and understanding it, you may grow into the principle of revelation, until you become perfect in Christ Jesus.”  -Joseph Smith

So do your best to be worthy of the Spirit, listen carefully, pay attention to those thoughts and promptings, and act. The Lord will help you along the way, and over time you’ll learn more about how the Spirit speaks specifically to you.