Last Judgment

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"Judgment Day" redirects here. For other uses, see Last Judgment (disambiguation) and Judgment Day (disambiguation).
"Day of Judgment" redirects here. For the Salvatore Satta novel, see The Day of Judgment (novel). For the DC Comics series, see Day of Judgment (comics).
Stefan Lochner, Last Judgement, c. 1435. Wallraf-Richartz Museum, Cologne

The Last Judgment, Final Judgment, Day of Reckoning, Day of Judgment, Judgment Day, Doomsday or The Day of the Lord (Hebrew: יום הדין‎, romanized: Yom ha-din, Arabic: یوم القيامة‎, romanized: Yawm al-qiyāmah, lit. 'Day of Resurrection' or Arabic: یوم الدین‎, romanized: Yawm ad-din, lit. 'Day of Judgement') is part of the Abrahamic religions and in the Frashokereti of Zoroastrianism.

Some Christian and Islamic denominations consider the Second Coming of Christ to be the final and infinite judgment by God of the people of every nation[1] resulting in the approval of some and the penalizing of others. The concept is found in all the canonical gospels, particularly the Gospel of Matthew, as well as in Surat az-Zukhruf in the Quran. Christian Futurists believe it will take place after the resurrection of the dead and the Second Coming of Christ while Full Preterists believe it has already occurred. The Last Judgment has inspired numerous artistic depictions.

In the Baha'i Faith[]

The Báb and Baha'u'llah taught that there is one unfolding religion of one God and that once in about every 1,000 years a new messenger prophet, Rasul al-Nabii, or as Baha'is call them, Manifestation of God, comes to mankind to renew the Kingdom of God on earth and establish a new covenant between humanity and God. Each time a new Manifestation of God comes it is considered the Day of Judgment, Day of Resurrection, or the Last Hour[2] for the believers and unbelievers of the previous Manifestation of God. The Báb told of the judgment:

There shall be no resurrection of the day, in the sense of the coming forth from the physical graves. Rather, the resurrection of all shall occur (in the form of) those that are living in that age. If they belong to paradise, they shall be believers, if to hell, they shall be unbelievers. There is no denying that upon the Day of Resurrection, each and every thing shall be raised to life before God, may he be praised and glorified. For God shall originate that creation and then cause it to return. He has decreed the creation of all things, and he shall raise them to life again. God is powerful over all things.[3]

According to Baha'is, the Báb is the promised Mahdi and al-Qa'im Al Muhammad, and the coming of Baha'u'llah is the return of Christ through his revelation, which respectively signify the Day of Judgment foretold by Muhammad[4] and the Day of Resurrection foretold by the Bayán.[5]

Future day of judgment[]

Print of the Last Judgment, made by Johannes Wierix in the 16th century.[6]

The Báb wrote, "He Who will shine resplendent in the Day of Resurrection is the inner reality enshrined in the Point of the Bayan".[7] This is that which Baha'is believe referred to Baha'u'llah being the inner reality of the Bab. The 'Point of the Bayan' refers to the Báb himself.[8] However, in al-Kafi Volume 2, this 'Point' would refer to directly to Baha'u'llah with the Báb being the Point of the Quran.[citation needed]

Future disbelief[]

The disbelief raised in the coming Age will be based on the doubt/belief that ʻAbdu'l-Bahá is meant to be the lone successor of Baha'u'llah. It can already be discerned in the following verses all taken from the World Order of Baháʼu'lláh by Shoghi Effendi:

The Abha Beauty is the supreme Manifestation of God. ...All others are servants unto Him and do His bidding". "When the ocean of My presence hath ebbed and the Book of My Revelation is ended turn your faces towards Him Whom God hath purposed, Who hath branched from this Ancient Root". "There hath branched from the Sadratu'l-Muntaha ... He is the Trust of God amongst you, His charge within you, His Manifestation unto you". "They who deprive themselves of the shadow of the Branch, are lost in the wilderness of error". "Ordaineth ... for Him (Abdu'l-Baha) ... that which Thou hast destined for The Messengers and the Trustees of The Revelation". "Whoso deviateth from My interpretation is a victim of his own fancy". "In all the Divine Dispensations the eldest son hath been given extraordinary distinctions. Even the station of prophethood hath been his birthright". "Whoso doth deviate therefrom (the Universal House of Justice) is verily of them that love discord, hath shown forth malice, and turned away from the Lord of the Covenant".[citation needed]

Linked together, all these quotes foretell of people who, clinging to doubt, will believe that Abdu'l-Baha is the One foretold to lead after the 1,000-year period, just as a Prophet would, instead of a new Prophet with an entirely new Covenant. Although there are many quotes that can dispel this doubt, just as Christians today, they will circumvent truth with falsehood.

Also, the quote: "Manifestations that will come down in the future 'in the shadow of the clouds'", will become interpreted to mean more of a universal revelation, or, a spiritual interpretation, instead of the obvious meaning of a physically new Prophet.

In Christianity[]

Main articles: Christian eschatology and Amillennialism
The Last Judgment by John Martin (1854)
The Last Judgment mosaic (14th-century), south facade of Saint Vitus Cathedral, Prague, Czech Republic.

Biblical sources[]

The doctrine and iconographic depiction of the Last Judgment are drawn from many passages from the apocalyptic sections of the Bible, but most notably from Jesus' teaching of the strait gate in the Gospel of Matthew and in the Gospel of Luke

Anglicanism and Methodism[]

Article IV – Of the Resurrection of Christ in Anglicanism's Articles of Religion and Article III – Of the Resurrection of Christ of Methodism's Articles of Religion state that:[9][10]

Christ did truly rise again from death, and took again his body, with flesh, bones, and all things appertaining to the perfection of Man's nature; wherewith he ascended into Heaven, and there sitteth, until he return to judge all Men at the last day.[9][10]

Anglican and Methodist theology holds that "there is an intermediate state between death and the resurrection of the dead, in which the soul does not sleep in unconsciousness, but exists in happiness or misery till the resurrection, when it shall be reunited to the body and receive its final reward."[11][12] This space, termed Hades, is divided into Paradise (the Bosom of Abraham) and Gehenna "but with an impassable gulf between the two".[13][14] Souls remain in Hades until the Last Judgment and "Christians may also improve in holiness after death during the middle state before the final judgment".[15][16]

Anglican and Methodist theology holds that at the time of the Last Day, "Jesus will return and that He will 'judge both the quick and the dead',"[17][18] and "all [will] be bodily resurrected and stand before Christ as our Judge. After the Judgment, the Righteous will go to their eternal reward in heaven and the Accursed will depart to hell (see Matthew 25)."[19] The "issue of this judgment shall be a permanent separation of the evil and the good, the righteous and the wicked" (see The Sheep and the Goats).[20][21] Moreover, in "the final judgment every one of our thoughts, words, and deeds will be known and judged" and individuals will be justified on the basis of their faith in Jesus, although "our works will not escape God's examination."[18][22]

Catholicism[]

The Last Judgment, Sistine Chapel by Michelangelo (16 c.)

Belief in the Last Judgment (often linked with the general judgment) is held firmly in Catholicism. Immediately upon death each person undergoes the particular judgment, and depending upon one's behavior on earth, goes to heaven, purgatory, or hell. Those in purgatory will always reach heaven, but those in hell will be there eternally.

The Last Judgment will occur after the resurrection of the dead and "our 'mortal body' will come to life again."[23] The Catholic Church teaches that at the time of the Last Judgment Christ will come in His glory, and all the angels with him, and in his presence the truth of each one's deeds will be laid bare, and each person who has ever lived will be judged with perfect justice. The believers who are judged worthy as well as those ignorant of Christ's teaching who followed the dictates of conscience[24] will go to everlasting bliss, and those who are judged unworthy will go to everlasting condemnation.

A decisive factor in the Last Judgement will be the question, were the corporal works of mercy practiced or not during one's lifetime. They rate as important acts of charity. Therefore, and according to the biblical sources (Mt 25:31–46), the conjunction of the Last Judgement and the works of mercy is very frequent in the pictorial tradition of Christian art.[25]

Before the Last Judgment, all will be resurrected. Those who were in purgatory will have already been purged, meaning they would have already been released into heaven, and so like those in heaven and hell will resurrect with their bodies, followed by the Last Judgment.[26]

According to the Catechism of the Catholic Church:

1038 The resurrection of all the dead, "of both the just and the unjust" (Acts 24:15), will precede the Last Judgment. This will be "the hour when all who are in the tombs will hear [the Son of man's] voice and come forth, those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment" (Jn 5:28-29) Then Christ will come "in his glory, and all the angels with him. . . . Before him will be gathered all the nations, and he will separate them one from another as a shepherd separates the sheep from the goats, and he will place the sheep at his right hand, but the goats at the left. . . . And they will go away into eternal punishment, but the righteous into eternal life (Mt 25:31,32,46)."

1039 In the presence of Christ, who is Truth itself, the truth of each man's relationship with God will be laid bare (Cf. Jn 12:4). The Last Judgment will reveal even to its furthest consequences the good each person has done or failed to do during his earthly life.

1040 The Last Judgment will come when Christ returns in glory. Only the Father knows the day and the hour; only he determines the moment of its coming. Then through his Son Jesus Christ he will pronounce the final word on all history. We shall know the ultimate meaning of the whole work of creation and of the entire economy of salvation and understand the marvelous ways by which his Providence led everything towards its final end. The Last Judgment will reveal that God's justice triumphs over all the injustices committed by his creatures and that God's love is stronger than death. (Cf. Song 8:6)[27]

The Eastern Orthodox and Catholic teachings of the Last Judgment differ only on the exact nature of the in-between state of purgatory/Abraham's Bosom. These differences may only be apparent and not actual due to differing theological terminology and evolving tradition.

Eastern Orthodoxy[]

The Last Judgment, 17th-century icon from Lipie. Historic Museum in Sanok, Poland.
The Last Judgment, mural from Voroneț Monastery, Romania

The Eastern Orthodox Church teaches that there are two judgments: the first, or particular judgment, is that experienced by each individual at the time of his or her death, at which time God will decide where[28] one is to spend the time until the Second Coming of Christ (see Hades in Christianity). This judgment is generally believed to occur on the fortieth day after death. The second, General or Final Judgment will occur after the Second Coming.

Although in modern times some have attempted to introduce the concept of soul sleep into Orthodox thought about life after death, it has never been a part of traditional Orthodox teaching, and it even contradicts the Orthodox understanding of the intercession of the Saints.

Eastern Orthodoxy teaches that salvation is bestowed by God as a free gift of divine grace, which cannot be earned, and by which forgiveness of sins is available to all. However, the deeds done by each person are believed to affect how he will be judged, following the Parable of the Sheep and the Goats. How forgiveness is to be balanced against behavior is not well-defined in scripture, judgment in the matter being solely Christ's.

Similarly, although Orthodoxy teaches that salvation is obtained only through Christ and his Church, the fate of those outside the Church at the Last Judgment is left to the mercy of God and is not declared.

Icons[]
Viktor Vasnetsov's The Last Judgment, 1904

The theme of the Last Judgment is extremely important in Orthodoxy. Traditionally, an Orthodox church will have a fresco or mosaic of the Last Judgment on the back (western) wall so that the faithful, as they leave the services, are reminded that they will be judged by what they do during this earthly life.

The icon of the Last Judgment traditionally depicts Christ Pantokrator, enthroned in glory on a white throne, surrounded by the Theotokos (Virgin Mary), John the Baptist, the Apostles, saints and angels. Beneath the throne the scene is divided in half with the "mansions of the righteous" (John 14:2), i.e., those who have been saved, to Jesus' right (the viewer's left), and the torments of those who have been damned to his left. Separating the two is the river of fire which proceeds from Jesus' left foot. For more detail, see below.

Hymnography[]

The theme of the Last Judgment is found in the funeral and memorial hymnody of the Church, and is a major theme in the services during Great Lent. The second Sunday before the beginning of Great Lent is dedicated to the Last Judgment. It is also found in the hymns of the Octoechos used on Saturdays throughout the year.

Lutheranism[]

Lutherans do not believe in any sort of earthly millennial kingdom of Christ either before or after his second coming on the last day.[29] On the last day,[30] all the dead will be resurrected.[31] Their souls will then be reunited with the same bodies they had before dying.[32] The bodies will then be changed, those of the wicked to a state of everlasting shame and torment,[33] those of the righteous to an everlasting state of celestial glory.[34] After the resurrection of all the dead,[35] and the change of those still living,[36] all nations shall be gathered before Christ,[37] and he will separate the righteous from the wicked.[38] Christ will publicly judge[39] all people by the testimony of their faith[40] – the good works[41] of the righteous in evidence of their faith,[42] and the evil works of the wicked in evidence of their unbelief.[43] He will judge in righteousness[44] in the presence of all and men and angels,[45] and his final judgement will be just damnation to everlasting punishment for the wicked and a gracious gift of life everlasting to the righteous.[46]

William Blake's The Day of Judgment printed in 1808 to illustrate the Robert Blair's poem "The Grave"

Esoteric Christian tradition[]

See also: Second Coming § Esoteric Christian teachings, and Esoteric Christianity

Although the Last Judgment is preached by a great part of Christian mainstream churches; the Esoteric Christian traditions like the Essenes and Rosicrucians, the Spiritualist movement, and some liberal theologies reject the traditional conception of the Last Judgment, as inconsistent with an all-just and loving God, in favor of some form of universal salvation.[citation needed]

Max Heindel, a Danish-American astrologer and mystic, taught that when the Day of Christ comes, marking the end of the current fifth or Aryan epoch, the human race will have to pass a final examination or last judgment, where, as in the Days of Noah,[47] the chosen ones or pioneers, the sheep, will be separated from the goats or stragglers,[48] by being carried forward into the next evolutionary period, inheriting the ethereal conditions of the New Galilee in the making. Nevertheless, it is emphasized that all beings of the human evolution will ultimately be saved in a distant future as they acquire a superior grade of consciousness and altruism. At the present period, the process of human evolution is conducted by means of successive rebirths in the physical world[49] and the salvation is seen as being mentioned in Revelation 3:12 (KJV), which states "Him that overcometh will I make a pillar in the temple of my God and he shall go no more out". However, this western esoteric tradition states – like those who have had a near-death experience – that after the death of the physical body, at the end of each physical lifetime and after the life review period (which occurs before the silver cord is broken), a judgment occurs, more akin to a Final Review or End Report over one's life, where the life of the subject is fully evaluated and scrutinized.[50] This judgment is seen as being mentioned in Hebrews 9:27, which states that "it is appointed unto men once to die, but after this the judgment".

Swedenborgian[]

Emanuel Swedenborg (1688-1772) had a revelation that the church has gone through a series of Last Judgments. First, during Noah's Flood, then Moses on Mount Sinai, Jesus' crucifixion, and finally in 1757, which is the final Last Judgment. These occur in a realm outside earth and heaven, and are spiritual in nature.

The Church of Jesus Christ of Latter-day Saints[]

The Church of Jesus Christ of Latter-day Saints (LDS Church) teaches that the last judgment for each individual occurs after that individual has been resurrected.[citation needed] People will be judged by Jesus Christ.[51] Jesus' twelve apostles will help judge the twelve tribes of Israel and the twelve Nephite disciples from the Book of Mormon will help to judge the Nephite and Lamanite people.[51]

The Church of Jesus Christ of Latter-day Saints teaches that people will be judged by their words, their works, their thoughts, and the intents of their hearts.[51] Records that have been kept in heaven and on earth will also be used to judge people.[51] Jesus Christ will act as the advocate for people who had faith in him and such people will enter God's presence based on Jesus' merits as opposed to their own.[52]

After the final judgment, an individual is assigned to one of the three degrees of glory.

Artistic representations[]

Doom painting, St Mary's Church, North Leigh, Oxfordshire, 15th century
Main article: Doom (painting)
Armenian manuscript depicts the Last Judgment,1679

In art, the Last Judgment is a common theme in medieval and renaissance religious iconography. Like most early iconographic innovations, its origins stem from Byzantine art, although it was a much less common subject than in the West during the Middle Ages.[53] In Western Christianity, it is often the subject depicted in medieval cathedrals and churches, either outside on the central tympanum of the entrance or inside on the (rear) west wall, so that the congregation attending church saw the image on either entering of leaving.

In the 15th century it also appeared as the central section of a triptych on altarpieces, with the side panels showing heaven and hell, as in the Beaune Altarpiece or a triptych by Hans Memling. The usual composition has Christ seated high in the centre, flanked by angels, the Virgin Mary, and John the Evangelist who are supplicating on behalf of those being judged (in what is called a Deesis group in Orthodoxy). Saint Michael is often shown, either weighing the deceased on scales or directing matters, and there might be a large crowd of saints, angels, and the saved around the central group.

At the bottom of the composition a crowd of the deceased are shown, often with some rising from their graves. These are being sorted and directed by angels into the saved and the damned. Almost always the saved are on the viewer's left (so on the right hand of Christ), and the damned on the right. The saved are led up to heaven, often shown as a fortified gateway, while the damned are handed over to devils who herd them down into hell on the right; the composition therefore has a circular pattern of movement. Often the damned disappear into a Hellmouth, the mouth of a huge monster, an image of Anglo-Saxon origin. The damned often include figures of high rank, wearing crowns, mitres, and often the Papal tiara during the lengthy periods when there were antipopes, or in Protestant depictions. There may be detailed depictions of the torments of the damned.

The most famous Renaissance depiction is Michelangelo Buonarroti's The Last Judgment in the Sistine Chapel. Included in this fresco is his self-portrait, as St. Bartholomew's flayed skin.[54]

Last Judgment (Russia, 18th century)

The image in Eastern Orthodox icons has a similar composition, but usually less space is devoted to hell, and there are often a larger number of scenes; the Orthodox readiness to label figures with inscriptions often allows more complex compositions. There is more often a large group of saints around Christ (which may include animals), and the hetoimasia or "empty throne", containing a cross, is usually shown below Christ, often guarded by archangels; figures representing Adam and Eve may kneel below it or below Christ. A distinctive feature of the Orthodox composition, especially in Russian icons, is a large band leading like a chute from the feet of Christ down to hell; this may resemble a striped snake or be a "river of Fire" coloured flame red. If it is shown as a snake, it attempts to bite Adam on the heel but, as he is protected by Christ, is unsuccessful.

In Islam[]

Diagram of "Plain of Assembly"(Ard al-Hashr) on the Day of Judgment, from autograph manuscript of Futuhat al-Makkiyya by Sufi mystic and philosopher Ibn Arabi, ca. 1238. Shown are the 'Arsh (Throne of God), pulpits for the righteous (al-Aminun), seven rows of angels, Gabriel (al-Ruh), A'raf (the Barrier), the Pond of Abundance, al-Maqam al-Mahmud (the Praiseworthy Station; where the prophet Muhammad will stand to intercede for the faithful), Mizan (the Scale), As-Sirāt (the Bridge), Jahannam (hell) and Marj al-Jannat (Meadow of Paradise).[55]
Main articles: Islamic eschatology and Akhirah

According to Islamic eschatology, the Day of Resurrection (yawm al-qiyāmah) [56] is believed to be God's final assessment of humanity. The sequence of events (according to the most commonly held belief) is the annihilation of all creatures, resurrection of the body, and the judgment of all sentient creatures. It is a time where everyone would be shown his or her deeds and actions with justice.

The exact time when these events will occur is unknown, however there are said to be major[57] and minor signs[58] which are to occur near the time of Qiyammah (end time). It is believed that prior to the time of Qiyammah, two dangerous, evil tribes called Yajooj and Majooj are released from a dam-resembling wall that Allah makes stronger everyday. Other signs are mentioned like the blowing of the first trumpet by an archangel Israfil, and the coming of rain of mercy that will cause humans to grow from a tiny part of their tailbone, which was said to never degenerate, even in the grave, despite the decay of the human body.[59] Many verses of the Quran, especially the earlier ones, are dominated by the idea of the nearing of the Day of Resurrection.[60][61]

Belief in Judgment Day is considered a fundamental tenet of faith by all Muslims. It is one of the six articles of faith. The trials and tribulations associated with it are detailed in both the Quran and the hadith, sayings of Muhammad. Hence they were added in the commentaries of the Islamic expositors and scholarly authorities such as al-Ghazali, Ibn Kathir, Ibn Majah, Muhammad al-Bukhari, and Ibn Khuzaymah who explain them in detail. Every human, Muslim and non-Muslim alike, is believed to be held accountable for their deeds and are believed to be judged by God accordingly.

In Judaism[]

Main article: Jewish eschatology

In Judaism, beliefs vary about a last day of judgment for all mankind. Some rabbis hold that there will be such a day following the resurrection of the dead. Others hold that this accounting and judgment happens when one dies. Still others hold that the last judgment only applies to the gentiles and not the Jewish people.[62]

In Zoroastrianism[]

Further information: Frashokereti

Frashokereti is the Zoroastrian doctrine of a final renovation of the universe, when evil will be destroyed, and everything else will be then in perfect unity with God (Ahura Mazda).

The doctrinal premises are (1) good will eventually prevail over evil; (2) creation was initially perfectly good, but was subsequently corrupted by evil; (3) the world will ultimately be restored to the perfection it had at the time of creation; (4) the "salvation for the individual depended on the sum of [that person's] thoughts, words and deeds, and there could be no intervention, whether compassionate or capricious, by any divine being to alter this." Thus, each human bears responsibility for their own fate, and simultaneously shares in the responsibility for the fate of the world.[63]

Crack of doom[]

In English, crack of doom is an old term used for the Day of Judgement, referring in particular to the blast of trumpets signalling the end of the world in Chapter 8 of the Book of Revelation. A "crack" had the sense of any loud noise, preserved in the phrase "crack of thunder",[64] and "doom" was a term for the Last Judgement, as doomsday still is.

The phrase is famously used by William Shakespeare in Macbeth, where on the heath the Three Witches show Macbeth the line of kings that will issue from Banquo:

"Why do you show me this? A fourth! Start, eyes!
What, will the line stretch out to the crack of doom?
Another yet! A seventh! I'll see no more." (Act 4, scene 1, 112–117)

The meaning was that Banquo's line will endure until the Judgement Day, flattery for King James I, who claimed descent from Banquo.

Music[]

Marc-Antoine Charpentier, Extremum Dei Judicium H.401, Oratorio for soloists, chorus, 2 treble instruments, and continuo. (1680)

Giacomo Carissimi, Extremum Dei Judicium, for 3 chorus, 2 violins and organ.

See also[]

References[]

  1. ^ Catholic Encyclopedia: General Judgment: "Few truths are more often or more clearly proclaimed in Scripture than that of the general judgment. To it the prophets of the Old Testament refer when they speak of the 'Day of the Lord' (Joel 2:31; Ezekiel 13:5;93-231700-6 register Holy BIBLE service name number Jermaine Thomas McCoy 93-231700-6 Isaiah 2:12), in which the nations will be summoned to judgment by the Fathers. In the New Testament the Parousia, or coming of Christ as Judge of the world, is an oft-repeated doctrine. The Saviour Himself not only foretells the event but graphically portrays its circumstances (Matthew 24:27 sqq.;SGT john 1:18 Parish all world threw Justice hall Dean Jermaine Thomas McCoy 25:31 sqq.). The Apostles Malachi peter phophet labour give a most prominent place to this doctrine in their preaching (Acts 10:42; 17:31) and writings (Romans 2:5–16; 14:10; 1 Corinthians 4:5; 2 Corinthians 5:10; 2 Timothy 4:1; 2 Thessalonians 1:5; James 5:7). Besides the name Parusia (parousia), or Advent (1 Corinthians 15:23; 2 Thessalonians 2:19), the Second Coming is also called Epiphany, epiphaneia, or Appearance (2 Thessalonians 2:8; 1 Timothy 6:14; 2 Timothy 4:1; Titus 2:13), and Apocalypse (apokalypsis), or Revelation (2 Thessalonians 2:7; 1 Peter 4:13). The time of the Second Coming is spoken of as "that Day" (2 Timothy 4:8), "the day of the Lord" (1 Thessalonians 5:2), "the day of Christ" (Philemon 1:6), "the day of the Son of Man" (Luke 17:30), "the last day" (John 6:39–40). Belief in the general judgment has prevailed at all times and in all places within the Church. It is contained as an article of faith in all the ancient creeds: "He ascended into heaven. From thence He shall come to judge the living and the dead" (Apostles' Creed). "The two shall come again with glory to judge both the living and the dead" (Nicene Creed). "From thence they shall come to judge the living and the dead, at whose coming all men must rise with their bodies and are to render an account of their deeds" (Athanasian Creed). Relying on the authority of Papias, several of the first four centuries advanced the theory of a thousand years' terrestrial reign of Christ with the saints to precede the end of the World. Although this idea is interwoven with the eschatological teachings of those writers, it in no way detracted from their belief in a universal world-judgment. Patristic testimony to this dogma is clear and unanimous."
  2. ^ Baha'u'llah, Husayn Ali Nuri. "Days of Rembrance". bahai.org. Retrieved 10 March 2018.
  3. ^ "The Persian Bayan". bahai-library.com.
  4. ^ "Gems of Divine Mysteries – Bahá'í Reference Library". bahai.org.
  5. ^ Bab, The (2006). Selections from the Writings of the Bab (Second ed.). 415 Linden Avenue, Wilmette, IL 60091-2844: Bahai Publishing Trust. p. 101 (3:3). ISBN 978-0-87743-311-8.CS1 maint: location (link)
  6. ^ "Het laatste oordeel". lib.ugent.be. Retrieved 2 October 2020.
  7. ^ Al-Bab, Siyyid Ali Muhammad Shirazi. Selections from the Writings of the Bab. Retrieved 3 January 2017.
  8. ^ Baha'u'llah, Mirza Husayn Ali Nuri. Kitab-i-Aqdas. Retrieved 3 January 2017.
  9. ^ Jump up to: a b "Articles of Religion, As established by the Bishops, the Clergy, and the Laity of the Protestant Episcopal Church in the United States of America, in Convention, on the twelfth day of September, in the Year of our Lord, 1801". Protestant Episcopal Church in the United States of America. 1801. Retrieved 29 September 2015.
  10. ^ Jump up to: a b "The Articles of Religion of the Methodist Church". The United Methodist Church. 1784. Archived from the original on 28 September 2015. Retrieved 29 September 2015.
  11. ^ Holden, George (1855). The Anglican Catechist: Manual of Instruction Preparatory to Confirmation. London: Joseph Masters. p. 40. We are further taught by it that there is an intermediate state between death and the resurrection, in which the soul does not sleep in unconsciousness, but exists in happiness or misery till the resurrection, when it shall be reunited to the body and receive its final reward.
  12. ^ Swartz, Alan (20 April 2009). United Methodists and the Last Days. Hermeneutic. Wesley believed that when we die we will go to an Intermediate State (Paradise for the Righteous and Hades for the Accursed). We will remain there until the Day of Judgment when we will all be bodily resurrected and stand before Christ as our Judge. After the Judgment, the Righteous will go to their eternal reward in Heaven and the Accursed will depart to Hell (see Matthew 25).
  13. ^ Cook, Joseph (1883). Advanced thought in Europe, Asia, Australia, &c. London: Richard D. Dickinson. p. 41. Anglican orthodoxy, without protest, has allowed high authorities to teach that there is an intermediate state, Hades, including both Gehenna and Paradise, but with an impassable gulf between the two.
  14. ^ Withington, John Swann (1878). The United Methodist Free Churches' Magazine. London: Thomas Newton. p. 685. The country is called Hades. That portion of it which is occupied by the good is called Paradise, and that province which is occupied by the wicked is called Gehenna.
  15. ^ Shields, Charles (1 May 2009). Philosophia Ultima. Applewood Books. p. 184. ISBN 9781429019644. Some Anglican divines, from like premises, have surmised that Christians may also improve in holiness after death during the middle state before the final judgment.
  16. ^ Crowther, Jonathan (1813). A True and Complete Portraiture of Methodism. Daniel Hitt and Thomas Ware. p. 195. The Methodists believe in a state of separate spirits after death, a general resurrection, a day of judgment, and a stateof eternal happiness and eternal misery. They believe in a state of separate spirits. The bodies of men, after death, return to dust and see corruption; but their souls neither die nor sleep, but have an immortal subsistence, and immediately 'return to God who gave them'. The souls of the righteous, being made perfect, are received into paradise, where they are with Christ in unspeakable felicity, waiting for the full redemption of their bodies.
  17. ^ A. Mitchican, Jonathan (23 December 2011). "Ask an Anglican: The End of the World". The Conciliar Anglican. 'ALMIGHTY God, give us grace that we may cast away the works of darkness, and put upon us the armour of light, now in the time of this mortal life in which thy Son Jesus Christ came to visit us in great humility; that in the last day, when he shall come again in his glorious majesty to judge both the quick and the dead, we may rise to the life immortal; through him who liveth and reigneth with thee and the Holy Ghost, one God, now and for ever. Amen.' ...On that last day, the collect tells us that Jesus will return and that He will “judge both the quick and the dead,” echoing the language of the creeds.
  18. ^ Jump up to: a b Campbell, Ted A. (1 December 2011). Methodist Doctrine: The Essentials. Abingdon Press. p. 78. ISBN 9781426713644. The third Article of Religion affirms that Christ 'ascended into heaven, and there sitteth until he return to judge all men at the last day.' This statement is consistent with the Apostles' Creed ('from thence he shall come to judge the quick and the dead') and the Nicene Creed ('He will come again in glory to judge the living and the dead'). In the end, Christ will be our judge. Wesley's Sermons maintain that at the final judgment every one of our thoughts, words, and deeds will be known and judged. Our justification on 'the last day' will again be by faith in Christ but our works will not escape God's examination.
  19. ^ Swartz, Alan (20 April 2009). United Methodists and the Last Days. Hermeneutic. Archived from the original on 11 April 2012. Wesley believed that when we die we will go to an Intermediate State (Paradise for the Righteous and Hades for the Accursed). We will remain there until the Day of Judgment when we will all be bodily resurrected and stand before Christ as our Judge. After the Judgment, the Righteous will go to their eternal reward in Heaven and the Accursed will depart to Hell (see Matthew 25).
  20. ^ Ritchie, Arthur (1888). "Six Sermons to Men Preached in St. Ignatius' Church New York City During Lent, 1888". American Bank Note Co. Retrieved 29 September 2015. The teaching of the Bible concerning the General Judgment at the end of the world presupposes a particular judgment of each soul at the hour of death, for the king at that last judgment shall separate the righteous from the wicked "as a shepherd divideth his sheep from the goats."
  21. ^ Stuart, George Rutledge; Chappell, Edwin Barfield (1922). What Every Methodist Should Know. Publishing house of the M. E. church, South, Lamar & Barton, agents. p. 77. The issue of this judgment shall be a permanent separation of the evil and the good, the righteous and the wicked.
  22. ^ Olliffe, Matt (23 September 2005). "What will happen on Judgement Day?". Sydney Anglican Network. Retrieved 30 September 2015. Our decisions matter. Our throw away lines. Our thoughts and motives. They all have eternal meaning.
  23. ^ "Catechism of the Catholic Church - IntraText". www.vatican.va. 990. Retrieved 4 July 2020.
  24. ^ "Lumen gentium". www.vatican.va. 16. Retrieved 4 July 2020.
  25. ^ Ralf van Bühren, Caravaggio's ‘Seven Works of Mercy’ in Naples. The relevance of art history to cultural journalism, in Church, Communication and Culture 2 (2017), pp. 63–87.
  26. ^ "Catechism of the Catholic Church - PART 1 SECTION 2 CHAPTER 3 ARTICLE 12". www.scborromeo.org. 1035. Retrieved 4 July 2020.
  27. ^ Catechism of the Catholic Church #1038-1041. Retrieved 15 January 2021.
  28. ^ The Orthodox do not have an understanding of "Purgatory." Rather, they believe that the souls of the departed will await the Final Judgment either in heaven or hell – but that there are different levels of heaven and different levels of hell – and they believe that the prayers of the Church can help to ease the sufferings of the souls, but do not dogmatize as to how exactly this is accomplished.
  29. ^ "Joh 18:36; ESV – Jesus answered, "My kingdom is not of – Bible Gateway". Bible Gateway.
  30. ^ John 6:40, John 6:54
  31. ^ John 5:21, John 5:28–29, Matthew 25:32, 2 Corinthians 5:10, Acts 24:15
  32. ^ Romans 8:11, Philippians 3:21, 2 Corinthians 5:10, Job 19:26, 1 Corinthians 15:44, 1 Corinthians 15:53, John 5:28, Revelation 20:12
  33. ^ Daniel 12:2, Matthew 25:41–46, John 5:29
  34. ^ Daniel 12:1–2, John 5:29, 1 Corinthians 15:52, 1 Corinthians 15:42–44, 1 Corinthians 15:49–53, Philippians 3:21, Matthew 13:43, Revelation 7:16
  35. ^ John 6:40, John 6:44, John 11:24
  36. ^ 1 Corinthians 15:51–52, 1 Thessalonians 4:15–17
  37. ^ Matthew 25:32, Romans 14:10, John 5:22, Acts 17:31, Revelation 1:7
  38. ^ Matthew 25:32, Mark 16:16
  39. ^ 2 Corinthians 5:10, 1 Corinthians 4:5, Romans 2:5, Romans 2:16
  40. ^ Ephesians 2:8–10, 2 Corinthians 5:10, Matthew 25:35–36, Matthew 25:42–43
  41. ^ Isaiah 43:25, Ezekiel 18:22, 1 John 2:28
  42. ^ Matthew 25:34–35, John 3:16–18, John 3:36, Revelation 14:13, Galatians 5:6, John 13:35
  43. ^ Matthew 25:42, Matthew 7:17–18, John 3:18, John 3:36
  44. ^ Romans 2:5, Acts 17:31, Romans 2:16
  45. ^ Luke 9:26, Matthew 25:31–32
  46. ^ Matthew 25:41, Matthew 25:34, Matthew 25:46, Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. pp. 233–8. Archived from the original on 12 July 2006.
  47. ^ Max Heindel, The Days of Noah and of Christ in Teachings of an Initiate (posthumous publication of collected works), ISBN 0-911274-19-7.
  48. ^ Cf. Matthew 25:31–35
  49. ^ Max Heindel, The Rosicrucian Christianity Lectures (The Riddle of Life and Death), 1908, ISBN 0-911274-84-7
  50. ^ Max Heindel, Death and Life in Purgatory – Life and Activity in Heaven
  51. ^ Jump up to: a b c d "Chapter 46: The Final Judgment", Gospel Principles (LDS Church, 2009).
  52. ^ Doctrine and Covenants (LDS Church ed.), 45:3–5.
  53. ^ Remarkably, only three Byzantine icons of the subject survive, all at St Catherine's Monastery. Daly, 252
  54. ^ Janson, H. W.; Janson, Dora Jane (1977). History of Art (Second ed.). Englewood and New York: Prentis-Hall & Harry N. Abrams. p. 428. ISBN 978-0-13-389296-3.
  55. ^ Begley, Wayne E. The Garden of the Taj Mahal: A Case Study of Mughal Architectural Planning and Symbolism, in: Wescoat, James L.; Wolschke-Bulmahn, Joachim (1996). Mughal Gardens: Sources, Places, Representations, and Prospects Dumbarton Oaks, Washington D.C., ISBN 0884022358. pp. 229-231.
  56. ^ aka "the Day of Judgment" (yawm ad-din)
  57. ^ "Major Signs before the Day of Judgement (Qiyamah)". inter-islam.org. Archived from the original on 10 July 2016. Retrieved 4 February 2011.
  58. ^ "Signs Of Qiyaamah". inter-islam.org. Archived from the original on 23 June 2016. Retrieved 4 February 2011.
  59. ^ How is it possible that the coccyx does not decay at all? What if the body was cremated? Islam Stack Exchange
  60. ^ Isaac Hasson, Last Judgment, Encyclopaedia of the Qur'an
  61. ^ L. Gardet, Qiyama, Encyclopaedia of the Qur'an
  62. ^ "Will there be trial and judgment after the Resurrection?". Askmoses.com. Retrieved 2 May 2012.
  63. ^ Boyce, Mary (1979), Zoroastrians: Their Religious Beliefs and Practices, London: Routledge & Kegan Paul, pp. 27–29, ISBN 978-0-415-23902-8.
  64. ^ OED, "Crack"

Notes[]

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