Levels within the Celestial Kingdom
D&C 131 –
1. In the celestial glory there are three heavens or
degrees;
2. And in order to obtain the highest, a man must enter
into this order of the priesthood [meaning the new
and everlasting covenant of marriage];
3. And if he does not, he cannot obtain it.
4. He may enter into the other, but that is the end of his
kingdom; he cannot have an increase.
Susan Easton Black – Within the celestial glory are three
levels, and to obtain the highest requires a temple
marriage or sealing.
Inhabitants of the highest celestial degree inherit
"thrones, kingdoms, principalities, and powers," and dwell
with God and Jesus Christ forever (D&C 76:54-70;132:19-20).
(Encyclopedia of Mormonism, “Celestial”.)
Bruce R. McConkie – "In the celestial glory there are three
heavens or degrees," and in the same sense that baptism
starts a person out toward an entrance into the celestial
world, so celestial marriage puts a couple on the path
leading to an exaltation in the highest heaven of that
world. (D&C 131:1-4; 132.) (Mormon Doctrine, “Celestial”.)
Dean Garrett, Stephen E. Robinson (on D&C 131:1-4) –
Verse 1 – In the celestial glory there are three heavens or
degrees. Eleven years earlier, the Lord had revealed to
the Church in "The Vision," now recorded as Doctrine and
Covenants 76, that "heaven," the dwelling place of the
saved, consisted of three broad degrees of glory (the
celestial, terrestrial, and telestial) and that of these three,
the presence of the Father could only be enjoyed in the
highest, or celestial, glory. Now the Lord reveals that the
celestial glory itself is further divided into three degrees.
It has been revealed that to enter into any degree of the
celestial kingdom a person must be baptized into and keep
the gospel covenant (2 Nephi 31:17). It has not yet been
revealed to the Church what conditions or requirements
distinguish the first and second degrees of glory within the
celestial kingdom, and speculation on this matter is
pointless.
Verses 2 & 3 – In order to obtain the highest, a man must
enter into this order of the priesthood. Because there is
no mention in Doctrine and Covenants 131 of plural
marriage, there can be no argument that verse 2 imposes
an obligation upon the Saints to live that principle. There
may be confusion, however, when the term "new and
everlasting covenant" is used. The new and everlasting
covenant in its fullest sense is the complete gospel of
Jesus Christ with all of its principles and ordinances.
Within the gospel are many covenants, one of which is the
new and everlasting covenant of marriage. It is new
because it is newly revealed to this dispensation. It is
everlasting because it was ordained from the beginning
and was part of the plan of salvation that was introduced
in the premortal spirit world. It has been part of the
gospel of Jesus Christ from the very first dispensation of
Adam. Thus, with the other ordinances of the restored
priesthood, it is new to this dispensation but everlasting
because it has existed from the very beginning.
Many principles and ordinances of the Restoration other
than marriage are also referred to as "everlasting
covenants" or even "new and everlasting covenants,"
including baptism itself (D&C 22:1). In fact, the portion of
this verse contained in brackets was added later by Orson
Hyde with the approval of Brigham Young to clarify that
marriage was the covenant referred to here. In its original
form from the Clayton Diary, Doctrine and Covenants 131
did not mention the word marriage at all. Note that the
intent of President Young and Elder Pratt in adding the
bracketed words was to clarify that the subject of the
covenant was marriage generally and not plural marriage
specifically.
There are in the Church two priesthoods (D&C 107:1);
however, because the second of these, the Aaronic
Priesthood, is an appendage to the Melchizedek, it might
also be said that all priesthood ultimately is Melchizedek.
All other expressions, appendages, or orders of the
priesthood are aspects, forms, or applications of the one
priesthood of Melchizedek. It is true that Joseph Smith
taught there were "three orders of priesthood," but that
refers to three forms or applications of the one priesthood
power of God. Joseph also taught that the patriarchal
order of the priesthood was a function of the Melchizedek
Priesthood that would be revealed to the Saints in the
Nauvoo Temple, when they could receive the promise of
endless posterity or "endless lives," just as the ancient
patriarchs and their wives had received.
Verse 4 – He may enter into the other. If someone refuses
to enter the covenant of eternal marriage and chooses to
remain single in eternity, he or she may possibly enter one
of the lesser two degrees of the celestial kingdom but may
not be exalted in the highest degree. One consequence of
this choice would be an inability to have increase, or spirit
children. Without the ability to become heavenly parents
ourselves, we cannot continue following in the path of our
own Heavenly Parents. Joseph Smith taught on another
occasion: "Except a man and his wife enter into an
everlasting covenant and be married for eternity, while in
this probation, by the power and authority of the Holy
Priesthood, they will cease to increase when they die; that
is, they will not have any children after the resurrection.”
(A Commentary on the Doctrine and Covenants, vol. 4.)