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Particular judgment, according to Christian eschatology, is the divine judgment that a departed (dead) person undergoes immediately after death, in contradistinction to the general judgment (or Last Judgment) of all people at the end of the world. [1]
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There are few, if any, Old Testament or apocryphal writings that could be construed as implying particular judgment. The first century Jewish pseudepigraphal writing known as the Testament of Abraham includes a clear account of particular judgment, in which souls go either through the wide gate of destruction or the narrow gate of salvation. By this account, only one in seven thousand earn salvation. The Testament of Abraham is regarded as scripture by Beta Israel Ethiopian Jews, but not by any other Jewish or Christian group.
Many Christians believe the dead are judged immediately after death and await judgment day in peace or torment because of the way they interpret several key New Testament passages. [2] In Luke 16:19–31, it appears that Christ represents Lazarus and Dives as receiving their respective rewards immediately after death. The penitent thief was promised: "Truly, I say to you, today you will be with me in paradise." (Luke 23:43) [3]
Paul the Apostle generally depicts death as sleep awaiting the resurrection of a glorified body (1 Thessalonians 4:13–18), [2] and (in 2 Corinthians 5) longs to be absent from the body that he may be present to the Lord, evidently understanding death to be the entrance into his reward at an unspecified time (cf. Philippians 1:21–30). [3] [4]
Some Christians believe that death is a period of dormancy, or sleep in the body, or an intermediate state, on Earth, or in the Bosom of Abraham, in which there is no consciousness and no Heavenly activity has yet begun – no judgment, no trip to heaven nor hell – based on their interpretation of the following scriptures: "The dead know not anything ... Their love, their hatred, and their envy is now perished" (Ecclesiastes 9:5); "In death there is no remembrance of thee; in the grave, who shall give thee thanks?" (Psalm 6:5); "The dead praise not the Lord, neither any that go down into silence" (Psalm 115:17); "The grave cannot praise thee: death cannot celebrate thee" (Isaiah 38:18). They find no support for a trip to heaven because of how they interpret John 3:13 which states that "No man hath ascended up to heaven" and even "David is not ascended into the heavens" and Acts 2:34 states that "The heaven, even the heavens, are the Lord's, but the earth hath he given to the children of men" (Psalm 115:16). While they do believe these Christians are dead, they believe they will rise again, having "died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them" (Hebrews 11:13). In this view, Judgment occurs, "when the seventh angel sounds, "Thy wrath is come, and the time of the dead that they should be judged, and that thou shouldest give reward unto thy servants the prophets" (Revelation 11:15–18). The same matter also concerns the World to Come. [5]
The uniqueness and irrepetibility of the earthly life is stated in Hebrews 9:27: "And as it is appointed unto men once to die, but after this the judgment".
Some early Church Fathers, apparently including Justin, Irenaeus, and Clement of Alexandria, believed that, in general, the saved did not enter heaven until Judgment Day, and during the interval between death and the resurrection they dwell happily in a delightful abode, awaiting their final glorification. Exceptions were admitted for the martyrs and some other classes of saints, who were admitted at once to the supreme joys of heaven. [3]
After this "particular judgment", according to Orthodox dogmatic theology, the soul experiences a foretaste of the blessedness or the eternal torment that awaits it after the resurrection. [6]
Tertullian (c. 200) wrote that, even before final judgment, a soul "undergoes punishment and consolation in Hades in the interval, while it awaits its alternative of judgment, in a certain anticipation either of gloom or of glory". [7]
Hippolytus of Rome pictured a particular judgment of souls in Hades, by which the righteous are assigned to "a locality full of light" and the unrighteous are "forc(ed) down into the lower parts". [8]
Augustine of Hippo (d. 430), one of the Church fathers of the Catholic Church, wrote that the human part of the city of God (as opposed to the part composed of the angels) "is either sojourning on earth, or, in the persons of those who have passed through death, is resting in the secret receptacles and abodes of disembodied spirits". [9] He said that the dead are judged at death and divided into four groups: the place of the truly virtuous, such as saints and martyrs, is Paradise; the unmistakably evil are damned to eternal punishment in hell; the two intermediate groups, the not completely wicked, and the not completely good, could be helped by the prayers of the living, though it seems that for the former repentance and the prayers of the living created a "more tolerable" hell, while the latter would pass through a penitential fire before being admitted to heaven at the time of the Last Judgment. This idea would be influential in Western Christianity until the twelfth century and beyond. [10]
In Western Christianity, the dead begin their eternal fates after death, either immediately or after being purified in purgatory.[ citation needed ] On judgment day, the dead are reunited with their bodies and their eternal fates continue.
The Venerable Bede (c. 700), records an account of a man who had died, seen the afterlife, and returned to life to tell about it. According to this vision of particular judgment, there are four states into which the dead are placed: the eternally damned in hell, those who will enter heaven on judgment day but meanwhile are punished, those who will enter heaven on judgment day but meanwhile are at peace, and those already pure enough to enter heaven. [11]
In the supplement to the Summa Theologiae, a disciple of Thomas Aquinas argued that the soul departs for heaven or hell immediately on death, "unless it be held back by some debt, for which its flight must needs be delayed until the soul is first of all cleansed." [12]
In 1336, Pope Benedict XII (1334–1342) issued the Bull Benedictus Deus [13] confirming the teaching that souls receive immediately after death their reward or punishment, ending a controversy caused by his predecessor, Pope John XXII (1316–1334), who had personally held for a while that even pure souls would be delayed in enjoying the beatific vision. [14]
From about 1300, the term Limbo of Infants appeared, developed in parallel to the Limbo of the Fathers (the temporal abode of the Fathers in Hades awaiting the advent of Christ) but was thought to be eternal. In contrast to the Hell of the Damned, the Limbo was thought as a place where souls enjoyed natural happiness and suffered no punishments except for the lack of the beatific vision. Limbo was widely held in theology but never was defined as part of Catholic doctrine.
According to Augustine of Hippo (354–430 AD), [15] the departed souls are judged as they leave the body and before the Resurrection of the Flesh. [16] [17]
According to the Catechism of the Catholic Church:
1021 Death puts an end to human life as the time open to either accepting or rejecting the divine grace manifested in Christ. The New Testament speaks of judgment primarily in its aspect of the final encounter with Christ in his second coming, but also repeatedly affirms that each will be rewarded immediately after death in accordance with his works and faith. The parable of the poor man Lazarus and the words of Christ on the cross to the good thief, as well as other New Testament texts speak of a final destiny of the soul—a destiny which can be different for some and for others.
1022 Each man receives his eternal retribution in his immortal soul at the very moment of his death, in a particular judgment that refers his life to Christ: either entrance into the blessedness of heaven—through a purification or immediately—or immediate and everlasting damnation. [18]
— Catechism of the Catholic Church, pp. 1021–1022
According to the Catholic doctrine after death all "those who die in God's grace and friendship and are perfectly purified" go directly to Heaven; but "all who die in God's grace and friendship, but still imperfectly purified ... they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven." Pope John Paul II affirmed that "according to Old Testament religious law, what is destined for God must be perfect". Purgatory "isn't a place, but a condition of existence" [19] for "those who, after death, exist in a state of purification", who "removes from them the remnants of imperfection". They "are not separated from God but are immersed in the love of Christ", belonging to the Mystical Body of Christ and, by virtue of his mediation and intercession, to the Communion of Saints. Catholic believers can relieve their state and shorten its duration, through deeds of mercy and prayers, [20] like the Votive Mass. Finally, "those who die in a state of mortal sin descend [immediately] into Hell". [21]
John Calvin argued that the dead are conscious while awaiting Judgment Day, either in bliss or torment depending on their fate. [22]
With the rise of the cult of Osiris during the Middle Kingdom (c. 2040–1640 BC) in Ancient Egypt the "democratization of religion" offered to even his humblest followers the prospect of eternal life, with moral fitness becoming the dominant factor in determining a person's suitability. At death a person faced judgment by a tribunal of forty-two divine judges. If they led a life in conformance with the precepts of the goddess Maat, who represented truth and right living, the person was welcomed into the kingdom of Osiris. If found guilty, the person was thrown to a "devourer" and did not share in eternal life. [23] The person who is taken by the devourer is subject first to terrifying punishment and then annihilated. These depictions of punishment may have influenced medieval perceptions of the inferno in hell via early Christian and Coptic texts. [24] Purification for those who are considered justified may be found in the descriptions of "Flame Island", where they experience the triumph over evil and rebirth. For the damned complete destruction into a state of non-being awaits but there is no suggestion of eternal torture. [25] [26] Divine pardon at judgment was always a central concern for the ancient Egyptians. [27]
In his Myth of Er, Plato (c. 400 BC) wrote that each soul is judged after death and either sent to heaven for a reward or to the underworld for punishment. After its reward or punishment, the soul is reincarnated. He also described the judgment of souls immediately after death in the dialogue Gorgias .
According to the 9th century Zoroastrian text Dadestan-i Denig ("Religious Decisions"), a soul is judged three days after death. Depending on the soul's balance of good and bad deeds, it goes to heaven, hell, or hamistagan, a neutral place. In its appropriate place, the soul awaits Judgment Day.
In Islam, according to hadith books, the angels Nakir and Munkar interrogate a recently deceased soul, which then remains in its grave in a state of bliss or torment until Judgment Day.
In Catholic theology, Limbo is the afterlife condition of those who die in original sin without being assigned to the Hell of the Damned. Medieval theologians of Western Europe described the underworld as divided into three distinct parts: Hell of the Damned, Limbo of the Fathers or Patriarchs, and Limbo of the Infants. The Limbo of the Fathers is an official doctrine of the Catholic Church, but the Limbo of the Infants is not. The concept of Limbo comes from the idea that, in the case of Limbo of the Fathers, good people were not able to achieve heaven just because they were born before the birth of Jesus Christ. This is also true for Limbo of the Infants in that simply because a child died before baptism, does not mean they deserve punishment, though they cannot achieve salvation.
The Last Judgment, Final Judgment, Day of Reckoning, Day of Judgment, Judgment Day, Doomsday, Day of Resurrection or The Day of the Lord is part of the Abrahamic religions and the Frashokereti of Zoroastrianism.
In Christian theology, the Harrowing of Hell is an Old English and Middle English term referring to the period of time between the Crucifixion of Jesus and his resurrection. In triumphant descent, Christ brought salvation to the souls held captive in Hell since the beginning of the world.
Christian mortalism is the Christian belief that the human soul is not naturally immortal and may include the belief that the soul is "sleeping" after death until the Resurrection of the Dead and the Last Judgment, a time known as the intermediate state. "Soul sleep" is often used as a pejorative term, so the more neutral term "mortalism" was also used in the nineteenth century, and "Christian mortalism" since the 1970s. Historically the term psychopannychism was also used, despite problems with the etymology and application. The term thnetopsychism has also been used; for example, Gordon Campbell (2008) identified John Milton as believing in the latter.
The problem of Hell is an ethical problem in the Abrahamic religions of Christianity, Islam and Judaism, in which the existence of Hell for the punishment of souls in the Afterlife is regarded as inconsistent with the notion of a just, moral, and omnipotent, omnibenevolent, omniscient supreme being. Also regarded as inconsistent with such a just being is the combination of human free will, and the divine qualities of omniscience and omnipotence, as this would mean God would determine everything that has happened and will happen in the universe—including sinful human behavior.
A mortal sin, in Catholic theology, is a gravely sinful act which can lead to damnation if a person does not repent of the sin before death. It is alternatively called deadly, grave, and serious. A sin is considered to be "mortal" when its quality is such that it leads to a separation of that person from God's saving grace. Three conditions must together be met for a sin to be mortal: "Mortal sin is sin whose object is grave matter and which is also committed with full knowledge and deliberate consent." The sin against the Holy Spirit and the sins that cry to Heaven for vengeance are considered especially serious. This type of sin is distinguished from a venial sin in that the latter simply leads to a weakening of a person's relationship with God. Despite its gravity, a person can repent of having committed a mortal sin. Such repentance is the primary requisite for forgiveness and absolution.
Religions with the belief in a future judgment, a resurrection of the dead or a purgatory often offer prayers on behalf of the dead to God.
In Christian theology, the beatific vision is the ultimate direct self-communication of God to the individual person. A person possessing the beatific vision reaches, as a member of redeemed humanity in the communion of saints, perfect salvation in its entirety, i.e., heaven. The notion of vision stresses the intellectual component of salvation, though it encompasses the whole of human experience of joy, happiness coming from seeing God finally face to face and not imperfectly through faith..
"Bosom of Abraham" refers to the place of comfort in the biblical Sheol where the righteous dead await Judgment Day.
In religion and folklore, hell is a location or state in the afterlife in which souls are subjected to punitive suffering, most often through torture, as eternal punishment after death. Religions with a linear divine history often depict hells as eternal destinations, the biggest examples of which are Christianity and Islam, whereas religions with reincarnation usually depict a hell as an intermediary period between incarnations, as is the case in the dharmic religions. Religions typically locate hell in another dimension or under Earth's surface. Other afterlife destinations include heaven, paradise, purgatory, limbo, and the underworld.
In Christian theology, Hell is the place or state into which, by God's definitive judgment, unrepentant sinners pass in the general judgment, or, as some Christians believe, immediately after death. Its character is inferred from teaching in the biblical texts, some of which, interpreted literally, have given rise to the popular idea of Hell. Theologians today generally see Hell as the logical consequence of rejecting union with God and with God's justice and mercy.
Hades, according to various Christian denominations, is "the place or state of departed spirits", borrowing the name of Hades, the Greek god of the underworld. It is often associated with the Jewish concept of Sheol.
In some forms of Christianity the intermediate state or interim state is a person's existence between death and the universal resurrection. In addition, there are beliefs in a particular judgment right after death and a general judgment or last judgment after the resurrection.
Catholic theology is the understanding of Catholic doctrine or teachings, and results from the studies of theologians. It is based on canonical scripture, and sacred tradition, as interpreted authoritatively by the magisterium of the Catholic Church. This article serves as an introduction to various topics in Catholic theology, with links to where fuller coverage is found.
In Christianity, annihilationism is the belief that after the Last Judgment, all damned humans and fallen angels including Satan will be totally destroyed, cremated, and their consciousness extinguished rather than suffering forever in Hell. Annihilationism stands in contrast to both the belief in eternal torment and the belief that everyone will be saved ("universalism"). However, it is also possible to hold to a partial annihilationism, believing unsaved humans to be obliterated or cremated, but demonic beings to suffer forever.
Purgatory is, according to the belief of some Christian denominations and Islam, an intermediate state after physical death for expiatory purification. The process of purgatory is the final purification of the elect, which is entirely different from the punishment of the damned. Tradition, by reference to certain texts of scripture, sees the process as involving a cleansing fire. Some forms of Western Christianity, particularly within Protestantism, deny its existence. Other strands of Western Christianity see purgatory as a place, perhaps filled with fire. Some concepts of Gehenna in Judaism resemble those of purgatory.
In Christianity, heaven is traditionally the location of the throne of God and the angels of God, and in most forms of Christianity it is the abode of the righteous dead in the afterlife. In some Christian denominations it is understood as a temporary stage before the resurrection of the dead and the saints' return to the New Earth.
General resurrection or universal resurrection is the belief in a resurrection of the dead, or resurrection from the dead by which most or all people who have died would be resurrected. Various forms of this concept can be found in Christian, Islamic, Jewish, Samaritan and Zoroastrian eschatology.
Eternal life traditionally refers to continued life after death, as outlined in Christian eschatology. The Apostles' Creed testifies: "I believe... the resurrection of the body, and life everlasting." In this view, eternal life commences after the second coming of Jesus and the resurrection of the dead, although in the New Testament's Johannine literature there are references to eternal life commencing in the earthly life of the believer, possibly indicating an inaugurated eschatology.
Hell in Catholicism is the "state of definitive self-exclusion from communion with God and the blessed" which occurs by the refusal to repent of mortal sin before one's death, since mortal sin deprives one of sanctifying grace. Like most Christian views on hell, the Catholic view is based on Sheol and Gehenna in Judaism. The church regards Sheol or Hades as the same as hell, being the place where Jesus descended to after death.
One or more of the preceding sentences incorporates text from a publication now in the public domain : Herbermann, Charles, ed. (1913). "Particular Judgment". Catholic Encyclopedia . New York: Robert Appleton Company.