Section 76
Overview
Doctrine and Covenants Section 76, often simply called 'The Vision,' represents a seminal moment in the theological development of Latter-day Saint eschatology. Received by Joseph Smith and Sidney Rigdon in 1832 while translating the Gospel of John, this text fundamentally rejects the traditional Christian binary of Heaven and Hell. Instead, it posits a nearly universal salvation where almost all humanity inherits a kingdom of glory. The text delineates three distinct kingdoms: the Celestial (for the valiant who receive ordinances), the Terrestrial (for the honorable but blinded or less valiant), and the Telestial (for the wicked who suffer temporary hell before redemption). It also introduces the concept of 'Sons of Perdition'—apostates who commit the unpardonable sin and are cast into outer darkness. Theologically, this section introduces the doctrine of deification ('they are gods') and establishes that while resurrection is a free gift of Christ, the quality of eternal life (Exaltation) is contingent upon specific rites (baptism) and personal valiancy.
Key Figures
- Jesus Christ (The Son)
- God the Father
- Joseph Smith
- Sidney Rigdon
- Lucifer (Perdition)
- Holy Spirit
Doctrines Analyzed
Key theological claims identified in this text:
Three Degrees of Glory
Assertion
Heaven is divided into three kingdoms (Celestial, Terrestrial, Telestial) corresponding to the sun, moon, and stars, rewarding people based on their works and acceptance of Mormon ordinances.
Evidence from Text
And the glory of the celestial is one, even as the glory of the sun is one. And the glory of the terrestrial is one, even as the glory of the moon is one. And the glory of the telestial is one... (D&C 76:96-98)
Evangelical Comparison
Evangelical Christianity maintains a strict binary eschatology: eternal life in God's presence for the redeemed, and eternal separation for the unredeemed (Matthew 25:46). D&C 76 replaces this with a graded hierarchy. While it uses Paul's language of 'sun, moon, and stars' (1 Cor 15), it reinterprets these from descriptions of the resurrection body's glory into distinct destinations. This doctrine fundamentally alters the justice of God, suggesting that unrepentant sinners (Telestial) eventually receive a measure of glory after suffering for their own sins, rather than facing eternal separation.
Deification (Theosis)
Assertion
Faithful adherents who achieve the Celestial Kingdom become gods.
Evidence from Text
Wherefore, as it is written, they are gods, even the sons of God— (D&C 76:58)
Evangelical Comparison
The assertion 'they are gods' (v. 58) is one of the clearest breaks from monotheism in Mormon scripture. Evangelical theology holds that God is ontologically unique, uncreated, and distinct from His creation (Isaiah 43:10). While believers are 'partakers of the divine nature' (2 Peter 1:4) in the sense of communicable attributes (holiness, love), they never assume the essence of the Godhead. D&C 76 blurs this line, promising that exalted humans will have 'all things' subject to them in a way that parallels God's sovereignty.
Suffering for Own Sins
Assertion
The wicked (Telestial heirs) must suffer for their own sins in hell before being redeemed.
Evidence from Text
These are they who shall not be redeemed from the devil until the last resurrection... (D&C 76:85)
Evangelical Comparison
In Evangelical theology, Christ's sacrifice is the only propitiation for sin (1 John 2:2). If a soul suffers for their own sin, they are lost; they cannot 'pay off' the debt and then be redeemed. D&C 76 teaches a form of purgatorial universalism where the wicked suffer 'wrath' and 'vengeance' (v. 104-105) until the last resurrection, after which they are saved into the Telestial kingdom. This suggests Christ's atonement is not the exclusive means of satisfying divine justice for the wicked.
Comparative Analysis
Theological Gap
The theological gap is immense. D&C 76 moves the goal of the Christian life from 'glorifying God and enjoying Him forever' to 'becoming gods' (v. 58). It redefines the Atonement: in the Bible, Christ's death is the sole sufficient payment for sin. In D&C 76, the wicked must suffer for their own sins in hell before being redeemed to a lower kingdom (v. 85, 104-106). Furthermore, the requirement of 'valiancy' (v. 79) for the highest salvation introduces a subjective, works-based anxiety that contradicts the assurance of salvation found in 1 John 5:13.
Friction Points
Sola Scriptura
Claims the Bible is incomplete and requires new vision to explain the afterlife.
Sola Fide
Celestial glory requires baptism and 'keeping the commandments' (v. 52).
Theology Proper
Teaches humans can become gods (v. 58).
Christology
Suggests Christ's atonement is not immediately sufficient for the wicked, who must suffer wrath first.
Semantic Warnings
Terms that have different meanings between traditions:
"Salvation"
In This Text
Resurrection to *any* degree of glory (Telestial, Terrestrial, or Celestial).
In Evangelicalism
Deliverance from the wrath of God and eternal communion with Him (Romans 5:9).
"Eternal Life"
In This Text
Exaltation in the Celestial Kingdom (Godhood).
In Evangelicalism
Knowing the only true God and Jesus Christ (John 17:3); synonymous with salvation.
"Hell"
In This Text
A temporary holding place (Spirit Prison) where the wicked suffer before Telestial resurrection.
In Evangelicalism
Eternal separation from God (Matthew 25:46).
Soteriology (Salvation)
Salvation Defined: Bifurcated: 'Salvation' is universal resurrection; 'Exaltation' is life in the Celestial Kingdom as a god.
How Attained: General salvation by grace/resurrection; Exaltation by ordinances, obedience, and valiancy.
Basis of Assurance: Low assurance; dependent on maintaining 'valiancy' and worthiness.
Comparison to Sola Fide: Directly contradicts Sola Fide. Verse 51-52 explicitly links the resurrection of the just to baptism and commandment-keeping, not faith alone.
Mandates & Requirements
Explicit Commands
- Receive the testimony of Jesus (v. 51)
- Be baptized by immersion (v. 51)
- Keep the commandments (v. 52)
- Purify themselves before Him (v. 116)
Implicit Obligations
- Be 'valiant' in the testimony of Jesus (v. 79)
- Seek the 'mysteries' of the kingdom through the Spirit (v. 114-117)
- Accept Joseph Smith's vision as authoritative testimony
Ritual Requirements
- Baptism by immersion
- Laying on of hands for the Holy Spirit
- Sealing by the Holy Spirit of Promise
Evangelism Toolkit
Practical tools for engagement and dialogue:
Discovery Questions
Open-ended questions to promote reflection:
- In verse 79, it mentions those who are 'not valiant in the testimony of Jesus' go to the Terrestrial kingdom. How do you define 'valiant' enough to ensure you don't end up there?
- Verse 58 says those in the Celestial kingdom 'are gods.' How does that fit with Isaiah's statement that before God no god was formed, nor shall be after Him?
- If the Telestial heirs have to suffer for their own sins (v. 104-106) before being redeemed, what does that imply about the sufficiency of Jesus's payment on the cross?
Redemptive Analogies
Bridges from this text to the Gospel:
The Desire for Justice
The text reflects a human intuition that a 'good neighbor' shouldn't share the same fate as a tyrant. The Gospel answers this not with tiered heavens, but with the concept of degrees of punishment/reward *within* the binary, and ultimately, that *no one* is good enough (Romans 3:23), necessitating Christ's perfect righteousness imputed to us.
Glory
Humans were made for glory. The Bible promises we will be glorified with Christ, not as independent gods, but as mirrors reflecting His glory.
Spiritual Weight
Burdens this text places on adherents:
The requirement to be 'valiant' (v. 79) creates a perpetual fear that one is merely 'honorable' (Terrestrial) rather than fully devoted. Since the standard for the Celestial Kingdom is perfection (eventually), the believer is on a treadmill of works.
By claiming the Bible is lost/broken (Intro), the believer loses the objective anchor of Scripture and becomes dependent on the shifting revelations of modern prophets and subjective spiritual experiences.
Knowing that even 'honorable men' (v. 75) miss God's full presence creates a fear that being a 'good Christian' isn't enough; one must be a 'good Mormon' (ordinances/hierarchy).
+ Epistemology
Knowledge Source: Direct revelation/vision mediated through the prophet.
Verification Method: Personal revelation via the Holy Spirit to those who 'purify themselves' (v. 116).
Evangelical Contrast: Biblical epistemology relies on the objective, completed canon of Scripture (2 Timothy 3:16) illuminated by the Spirit. D&C 76 relies on subjective experience and new revelation that supersedes biblical silence.
+ Textual Criticism
Dating: February 16, 1832
Authorship: Joseph Smith and Sidney Rigdon
Textual Issues: The text is presented as a transcript of a vision. It was later canonized in the Doctrine and Covenants. The theology here evolves significantly from the Book of Mormon, which holds a more traditional heaven/hell binary (e.g., Alma 34:32-35).