A Case for Multiple Lifetimes

A Case for Multiple Lifetimes: Have We Lived Before?
 by John R. Crane

Acknowledgment: I am grateful to JJ Dewey of Boise Idaho, from whom I first learned the Bible and LDS doctrine support this principle. Many of the ideas in this article are inspired by, if not excerpted from his writings on this subject, particularly with regards to Biblical passages. The LDS references are largely mine. For JJ Dewey's discission of this topic, please refer to http://www.thenewagesite.com/JJArchives/JJ336.html

There are quite a few scriptures (for example: John 1:21, 3:3, 9:1-3, 10:9, Alma 34:36, 3 Ne 28:40, Rev. 3:12, Dan. 12:13, Rev. 10:11, D&C 7:5, D&C 77:14, D&C 132:24-25) which cause one to wonder if the experience of mortality consists of a series of lifetimes wherein we repeatedly aim at the mark of "perfection", and having missed the mark (the definition of the word sin in Greek), keep trying until our aim is perfect. This of course is in contrast to the traditional concept of a one-shot all-or-nothing single chance to aim at "perfection".  

The above scriptures are only a sample of the hundreds which I have located on this subject. I have found references in all of the LDS Standard Works. Besides the scriptural references, this topic concerns us for several reasons: (1) As an Evangelist, my calling is to teach the Gospel of the Kingdom, so I need to find out exactly all that this Gospel entails. (2) As those who either give or receive Patriarchal Blessings, an understanding of multiple lifetimes would be invaluable in understanding what a blessing really means. (3) Many people throughout the world believe in this doctrine either as a result of tradition or from first-hand experience. (4) I, myself, have actual memories of experiences that could not have occurred in this lifetime.

I can anticipate two possible objections to this idea: (1) Doesn't this deny the mission and office of Christ, the Savior? and (2) What about scriptural passages which seemingly refute the doctrine?

I will deal with these in the that order.

First, the idea does not detract from the need for or mission of a Savior. Jesus was the resurrection and the life. We are still saved by His grace after all we can do, be it one lifetime or many lifetimes.

The Atonement of Christ makes it possible for us to continue to return and learn in mortality without suffering the ultimate consequence of sin: to be cast out with Satan and company. The Atonement also makes it possible for us to approach the Father in His Name, and in His Name enter the Father's kingdom as equals with the Christ.

Second, in my search through the scriptures, I found only one scripture that seemed to refute reincarnation and that was the one from Hebrews 9:22:

"And as it is appointed unto men once to die, but after this the judgement." This verse is very confusing and subject to conflicting interpretation because it is grammatically very vague. The word once is an adverb. An adverb modifies a verb. In the clause in which once appears, there are two verbs: is appointed and to die. Which verb does once modify?

If we say that once modifies to die, then one could make a case for the traditional interpretation of this scripture.

However, if once modifies is appointed, then the scripture says that it was appointed one time for men to die (i.e. the appointment was made one time), and the scripture says NOTHING about how often death is to take place.

Therefore, this scripture taken alone does not definitively settle the question once and for all, and the only conclusions that one can take away from this scripture are those he brought to the scripture.

As another way of understanding this scripture, let's keep the grammar intact and change the words: "And as it is appointed unto men once to work by the sweat of the brow..." Does once refer to appointment in this case meaning that the appointment was made only once? Or, does once refer to working.

If it refers to working, does the sentence mean that man only works once or does he work over and over again? Again, the only meaning that can be taken from this sentence is the meaning one brings to the sentence. In this case, it is the knowledge of the "curse" which God placed upon Adam before driving him and Eve out of the Garden of Eden.

Now back to the problem at hand.

For the next portion of this article, I could do no better than quote portions of Mr. Dewey's article

If men are only suppose to die once, then the Bible contradicts itself in the following verse:

"They (the dead) were judged every man according to their works. And death and hell were cast into the lake of fire. THIS IS THE SECOND DEATH. And whosever was not found written in the book of life were cast (to suffer a second death) into the lake of fire." (Rev. 20:12-15)

If the author of Hebrews was right, then John, an angel, and Jesus Christ, are all wrong since they all use the phrase "second death". So we know there has to be one. Thus it is quite obvious that if Paul (presumably the author of the Epistle to the Hebrews) were writing the truth, he did not literally mean "once to die" except perhaps once per lifetime, or that there is one general mortality passed upon all man-kind.

In examining the verse from Hebrews again, there are three words that are generally overlooked: men, but, and judgement. We'll quote this scripture one more time emphasizing these:

"And as it is appointed unto men once to die, but after this the judgement."

Men comes from the Greek - anthropos which in this context indicates the human race as a whole.

The word but here is quite interesting. It comes from the Greek alla which literally means contrariwise. In other words, it indicates that the information that is forthcoming may contradict that which has just been said.

That could mean that "after this the judgement" may have an opposite meaning to "it is appointed unto men once to die". It would indicate an exception as in the sentence: "I rise every morning at 8:00 A.M., except when the alarm doesn't go off."

"After this the judgement" does not sound like it contradicts or has an opposite meaning to "once to die" so let us look closer to see what the original language says. Judgement comes from the Greek word krisis. This is one of the most misunderstood words in the entire Bible. Translators don't quite seem to know how to handle it and seem to render it according to their bias rather than the actual meaning. In the King James version they have rendered it: accusation, condemnation, damnation, and judgement. These words all have diverse meanings, but none of them are an exact translation.

The modern English word crisis (which is derived from the Greek krisis) is a more accurate rendering than the Bible translations. The actual Greek word implies a decision that brings correction. If it is used in connection with the word judgement, the idea of a corrective judgement should be implied.

Another mistranslation in this verse is the phrase to die. It is more correctly rendered to be dying. Let us now take into consideration these corrections and render the verse as close as possible to the Greek:

"And as it is reserved for mankind once to be dying, but on the other hand, after this [after the state of dying is over we have] the judgement [or krisis - the decision to correct the state of death]."

The verse could be describing either a spiritual death, physical death, or both.

The word krisis is used in another interesting scripture:

"The hour is coming in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good unto the resurrection of life; and they that have done evil, unto the resurrection of damnation (krisis)." John 5:28-29

Notice here that Jesus tells us that there are two resurrections: (1) The resurrection of life, and (2) the resurrection of damnation or krisis.

Damnation is an incorrect word for translators to use. The second resurrection should more appropriately be called "the resurrection of correction" or "the resurrection which forces correct decisions".

It is interesting to note that this (John 5:28-29) is the very passage of scripture which prompted Joseph Smith and Sydney Rigdon to inquire of the Lord about the resurrection. In answer to this prayer, the Lord revealed to them in the Spirit the "mysteries of his kingdom", the hundredth part of which are contained in D & C Section 76.

Even in that portion of their vision which has been given to the world, there is a great deal of evidence supporting the idea of multiple lifetimes or multiple births and deaths into the Telestial Kingdom or the "world in which we now live".

However, because that material is so extensive, it is best left for another article.

Suffice it to say that unto those who "purify themselves before him...he grants this privilege or seeing and knowing for themselves". (D & C 76:116-117)

However, it is of interest to note the comment that Joseph adds to in his History of the Church (Vol. 1, p. 252): "The sublimity of the ideas; the purity of the language; the scope for action; the continued duration for completion, in order that the heirs of salvation may confess the Lord and bow the knee (emphasis mine) ..."

Further, the Prophet states that the mysteries of the kingdom may be known "through the revelations of God in the way of his ordinances, and in answer to prayer." (Teachings p. 325)

Again, evidence for multiple lifetimes in this the Telestial realm can be shown in the Temple Endowment Ceremony, and that portion of the ceremony which is appropriate for discussion outside the temple is also best left for another article.