Last Judgment

Short description: Eschatological final judgment in world faiths

"Judgement Day" redirects here. For other uses, see Judgement Day (disambiguation). For other uses of "Last Judgment", see Last Judgment (disambiguation).

The Last Judgment of sinners by Jesus Christ; carving on the central portal of Amiens Cathedral, France.

The Last Judgment, or Judgment Day, is a central Christian eschatological event marking the return of Jesus Christ to evaluate all of humanity, both the living and the resurrected dead (Jn 5:28–29). According to biblical apocalyptic literature, Christ will sit upon a "great white throne" (Rev 20:11) to render a definitive verdict based on an individual's faith, words, and deeds (Mt 12:36; Rm 2:6). This divine audit results in a final separation in which the righteous are granted eternal life in the presence of God, while the wicked face eternal punishment (Mt 25:31–46). Ultimately, this event serves as the supreme manifestation of God’s justice and His definitive triumph over evil and death (1 Cor 15:24–26).

In Islam, the Day of Judgment (Yawm al-Qiyamah) is a fundamental article of faith involving the bodily resurrection of all humanity. According to the Quran, every individual will be held accountable before Allah, with their deeds weighed on a divine scale (Mizan). In both traditions, this "divine audit" results in a final separation: the righteous enter eternal paradise (Jannah), while the wicked face eternal punishment (Jahannam).

Diverse concepts exist within Jewish tradition, Yarsanism, and Zoroastrianism.

The Last Judgment has inspired numerous artistic depictions, including painting, sculpture and evangelical work.

## Contents

* 1 In Nicene Christianity
* 1.1 Biblical sources
* 1.1.1 Salvation and damnation
* 1.1.2 Catholicism
* 1.1.3 Eastern Orthodoxy
* 1.1.4 Lutheranism
* 1.1.5 Anglicanism and Methodism
* 1.2 Artistic representations
* 2 In Non-Nicene Christian denominations
* 2.1 Swedenborgian
* 2.2 The Church of Jesus Christ of Latter-day Saints
* 3 In Islam
* 3.1 Similarities to the Judgement Day of Christianity
* 3.2 Salvation and damnation
* 4 In Judaism
* 4.1 Universal Judgment and the Messianic Era
* 5 In Yarsanism
* 6 In Zoroastrianism
* 7 Crack of doom
* 8 Music
* 9 See also
* 9.1 Notes
* 10 References
* 11 Bibliography
* 12 Further reading
* 13 External links

## In Nicene Christianity

Main articles: Religion:Christian eschatology and Amillennialism

Print of the Last Judgment, made by Johannes Wierix in the 16th century[1]

### 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 narrow gate in the Gospel of Matthew and in the Gospel of Luke.

#### Salvation and damnation

In Christianity, there are three main beliefs about who will be saved (go to heaven) and who will be damned (go to hell) on Judgment Day. All three beliefs are based on biblical interpretation and Christian tradition.[2][3][4][5]

Some Christians who believe in universal salvation say most people and angels will go to heaven on Judgment Day.[6] Some Christians who believe in double predestination say most people and angels will go to hell on Judgment Day.[7] Other Christians who disbelieve in universal salvation and double predestination say the number of the saved and of the damned on Judgment Day is unknown.[8][9]

#### Catholicism

The Last Judgment, Sistine Chapel by Michelangelo (1536–1541) The Last Judgment mosaic (14th century), south facade of Saint Vitus Cathedral, Prague, Czech Republic

Catholic doctrine distinguishes between the particular judgment immediately following death and the general or Last Judgment at the end of human history. According to the Catechism of the Catholic Church, each soul appears before the "tribunal of Christ" to receive an immediate sentence based on their faith and works.[10] This results in one of three states: immediate entrance into the beatific vision of Heaven; a period of purification in Purgatory for those who die in God’s grace but still bear temporal punishment for sin; or eternal damnation in Hell for those who die in a state of unrepented mortal sin.

The Last Judgment follows the general resurrection, the belief that all the dead will rise with their bodies reunited to their souls (John 5:28–29). Catholic tradition teaches that Christ will return in glory to sit in judgment over all nations (Matthew 25:31–32). In this public manifestation, the "secrets of all hearts" are revealed, and the justice of divine providence is fully vindicated before the world.

The separation of the "elect" from the "reprobate" is traditionally illustrated by the parable of the sheep and the goats:

* The Righteous: Those who practiced faith informed by charity (specifically the corporal and spiritual works of mercy) are invited to "possess the kingdom."
* The Damned: Those who rejected God’s grace through grave sin and a lack of charity are consigned to "everlasting fire" (Matthew 25:33–41).

While the Church emphasizes the necessity of supernatural faith, the Last Judgment focuses heavily on acts of charity. Christ identifies himself with the "least of these," making service to the hungry, naked, and imprisoned the primary metric for the final verdict.

Theologians such as Thomas Aquinas describe the resurrected bodies of the elect as possessing four qualities: impassibility (freedom from suffering), luminosity (radiance), agility (freedom from physical restraint), and subtlety (complete subjection of the body to the soul). Conversely, the damned suffer eternal punishment of both soul and body without the possibility of annihilation.

Following Matthew 24:36, the Church teaches that the exact timing of the Last Judgment remains a divine mystery known only to God the Father. This event is viewed as the consummation of the work of creation and redemption, where God's mercy and justice reach their ultimate fulfillment in the closing of human history.

#### Eastern Orthodoxy

The Last Judgment, 17th century icon from Lipie. Historic Museum in Sanok, Poland.

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[11] 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.

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 sole 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.

#### 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.[12] On the last day,[13] all the dead will be resurrected.[14] Their souls will then be reunited with the same bodies they had before dying.[15] The bodies will then be changed, those of the wicked to a state of everlasting shame and torment,[16] those of the righteous to an everlasting state of celestial glory.[17] After the resurrection of all the dead,[18] and the change of those still living,[19] all nations shall be gathered before Christ,[20] and he will separate the righteous from the wicked.[21] Christ will publicly judge[22] all people by the testimony of their faith[23] – the good works[24] of the righteous in evidence of their faith,[25] and the evil works of the wicked in evidence of their unbelief.[26] He will judge in righteousness[27] in the presence of all and men and angels,[28] and his final judgment will be just damnation to everlasting punishment for the wicked and a gracious gift of life everlasting to the righteous.[29][30][31]

#### 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:[32][33]

> 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.[32][33]

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."[34][35] This space, termed Hades, is divided into Paradise (the Bosom of Abraham) and Gehenna "but with an impassable gulf between the two".[36][37] 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".[38][39]

Anglican and Methodist theology holds that at the time of the Last Day, "Jesus will return and that He will 'judge both the quick [the living] and the dead',"[40] 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)."[41] 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).[42][43] 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. However, "our works will not escape God's examination."[40]

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

### Artistic representations

Doom painting, St Mary's Church, North Leigh, Oxfordshire, 15th century 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 less common subject than in the West during the Middle Ages.[44] 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 or 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.

The Last Judgment by Georgios Klontzas late 1500s

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.

Last Judgment (Russia, 18th century)

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.[45]

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 Non-Nicene Christian denominations

### 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.[46][47][48]

### 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. People will be judged by Jesus Christ.[49] 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.[49]

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.[49] Records that have been kept in heaven and on earth will also be used to judge people.[49] 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.[50]

After the final judgment, an individual is assigned to one of the three degrees of glory.[51]

## In Islam

Main article: Religion:Judgement Day in Islam

Diagram of "Plain of Assembly" (Ard al-Hashr) on the Day of Judgment, from an autograph manuscript of Futuhat al-Makkiyya by Sufi mystic and Muslim philosopher Ibn Arabi, c. 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 Muhammad will stand to intercede for the faithful), Mizan (the Scale), As-Sirāt (the Bridge), Jahannam (Hell), and Marj al-Jannat (Meadow of Paradise).[52]

Belief in Judgment Day (Arabic: یوم القيامة, romanized: Yawm al-qiyāmah, lit. 'Day of Resurrection' or Arabic: یوم الدین, romanized: Yawm ad-din, lit. 'Day of Judgement') 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), from whence they are elaborated on in the creeds, Quranic commentaries (tafsịrs), and theological writing,[53] eschatological manuals, whose authors include al-Ghazali, Ibn Kathir, Ibn Majah, Muhammad al-Bukhari, and Ibn Khuzaymah.

### Similarities to the Judgement Day of Christianity

Like Christianity, Islamic eschatology has a time of tribulation preceding Judgement Day where strange and terrible events will serve as portents; there will be a second coming of Jesus (but in different roles); battles with an AntiChrist (Al-Masīḥ ad-Dajjāl, literally "Deceitful Messiah"[54]) and struggles with Gog and Magog; and a Rapture-like removal of all righteous believers before the end. A "Day of Resurrection" of the dead (yawm al-qiyāmah), will be announced by a trumpet blast.[55] Resurrection will be followed by a "Day of Judgment" (yawm ad-din) where all human beings who have ever lived will be held accountable for their deeds by being judged by God. Depending on the verdict of the judgement, they will be sent for eternity to either the reward of paradise (Jannah) or the punishment of hell (Jahannam).[56]

### Salvation and damnation

In this process, the souls will traverse over hellfire[57] via the bridge of sirat. For sinners, the bridge will be thinner than hair and sharper than the sharpest sword, impossible to walk on without falling below to arrive at their fiery destination,[58] while the righteous will proceed across the bridge to paradise (Jannah).

Not everyone consigned to hell will remain there. Somewhat like the Catholic concept of purgatory, sinful Muslims will stay in hell until purified of their sins. According to the scholar Al-Subki (and others), "God will take out of the Fire everyone who has said the testimony" (i.e. the shāhada testimony made by all Muslims, "There is no deity but The God") "and none will remain to save those who rejected or worshipped other than God."[59]

Literal or figurative interpretation

While early Muslims debated whether scripture on Judgement day should be interpreted literally or figuratively, the school of thought that prevailed (Ashʿarī) "affirmed that such things as the individual records of deeds (including the paper, pen, and ink with which they are inscribed), the bridge, the balance, and the pond are realities to be understood in a concrete and literal sense."[60]

## In Judaism

In Jewish tradition, the concept of Judgment (Din) is a multi-layered theological framework that describes the relationship between the Creator and humanity. Unlike the singular "Doomsday" often found in other Western traditions, Jewish thought identifies judgment as a recurring, constructive process focused on Teshuvah (repentance or return) and the ultimate rectification of the world. This process is generally understood through the annual cycle of the High Holy Days, the individual accounting after death, and the collective eschatological resolution of history.[61]

Jewish tradition identifies Rosh Hashanah (the Jewish New Year) as the annual Yom HaDin, or Day of Judgment. According to the Mishnah, on this day all inhabitants of the world pass before God like a flock of sheep (Kivnei Maron) to be evaluated for their deeds of the past year. The liturgy of the Yamim Noraim (Days of Awe) describes a heavenly court where the "Book of Life" and the "Book of Death" are opened.[62]

This judgment is intended as an invitation to life rather than a condemnation. The ten-day period beginning with Rosh Hashanah and culminating in Yom Kippur (the Day of Atonement) is a window of divine grace. During these "Ten Days of Repentance," individuals are encouraged to engage in Teshuvah, Tefillah (prayer), and Tzedakah (charity) to "annul the evil of the decree."[63] The process concludes on Yom Kippur, when the verdict for the coming year is "sealed," emphasizing God’s desire for the spiritual growth and survival of the soul rather than its punishment.

Mainstream Jewish authorities teach that a "particular judgment" (Din ve-Cheshbon) occurs immediately following an individual's death.[64][65] At this moment, the Neshamah (soul) undergoes a final accounting before the Beit Din shel Ma'alah (the Heavenly Court) to determine its reward or purification in the World to Come (Olam HaBa).

The Babylonian Talmud (Shabbat 31a) records that the soul is not questioned on abstract dogmas, but on ethical integrity, such as whether one was honest in business dealings and whether one set aside fixed times for wisdom.[66] For most individuals, the transition involves a period in Gehinnom, which is viewed as a temporary, restorative purification process lasting no more than twelve months, designed to cleanse the soul so it may eventually bask in the radiance of the Divine Presence in Gan Eden (Paradise).

### Universal Judgment and the Messianic Era

The final stage of judgment involves the cosmic resolution of history, often linked to the Resurrection of the Dead (Techiat HaMetim), a core tenet of faith codified in Maimonides' 13 Principles. Rooted in the visions of prophets such as Amos and Zephaniah, the "Day of the Lord" (Yom Adonai) is an end-times scenario where God intervenes to vanquish social injustice and initiate the Messianic Era.[67]

The Babylonian Talmud (Avodah Zarah 2a–5b) describes a future trial where the nations of the world are gathered before the Divine Throne.[68] In this narrative, various empires attempt to justify their actions based on their contributions to civilization. However, Jewish tradition holds that the nations are judged primarily on their adherence to the Seven Laws of Noah, the universal moral code given to all humanity. This final accounting serves to vindicate the path of the righteous and establish a world where the sovereignty of the Creator is universally recognized, bringing a permanent end to the "concealment of the Divine Face."

## In Yarsanism

In Yarsanism is a belief that people reincarnate until the Day of Resurrection when the last reincarnation occurs and pious people will be separated from sinful. God will forgive sins of pious souls and they will be rewarded with two paradises to which they will be sent according to what they look for. If they look for worldly pleasures, they will be sent to a mortal paradise, where they will perish one day. If they look for the mystical joy, then they will be sent to the immortal paradise, where they will live in the presence of God. Sinners will go to hell.[69]

## In Zoroastrianism

In Zoroastrianism, the concept of Frashokereti refers to a final "renovation" of the universe where evil is eradicated and creation is restored to its primordial state of perfection under Ahura Mazda. Frašō.kərəti (Middle Persian: frašegird) is the Zoroastrian doctrine of the final renovation and transfiguration of the universe, a term likely meaning "making wonderful" or "excellent". This eschatological event marks the end of cosmic time when Ahura Mazdā’s creation is restored to its original, perfect state after the utter defeat of evil. During this period, life becomes "ageless, without decay, not rotting," and the dead will rise, revived by the "one who does not decay" to live forever in an indestructible corporal world.[70] The process is led by Saoshyant, specifically Astuuaṱ.ərəta, which literally means "He who embodies righteousness" (derived from astvaṱ ašəm hyāṱ).[71] He is prophesied to be born of a virgin mother, Ǝrədaṱ.fəδrī, who conceives after bathing in Lake Kąsaoiia (Lake Hāmūn), where the preserved seed of the prophet Zoroaster is kept. Upon his emergence, he will be accompanied by Divine Grace (xᵛarənah) and will wield the victorious weapon used by ancient heroes to drive "Falsehood" (druj) out of the world. Despite the miraculous nature of his birth, he will be fully human as a sign of the vital part mankind plays in the world's final salvation.

As the renovation culminates, cosmic personifications of good overcome their evil counterparts: Good Thought (vohu- manah-) defeats Evil Thought (aka- manah-), and Wholeness and Immortality overcome Hunger and Thirst, eventually forcing the destructive spirit, Angra Mainyu, to retreat powerless.[72]

While Zoroastrianism is frequently cited as a foundational influence on monotheistic traditions, the claim that it represents the 'earliest surviving articulation' of a Last Judgment remains contested due to chronological and textual uncertainties.[73] Although its oral traditions are ancient, the detailed eschatological descriptions of the judgment appear primarily in Middle Persian Pahlavi texts, such as the Bundahishn, which reached their final form in the 9th century CE—centuries after the completion of the Jewish and Christian canons.[74] This chronological gap is compounded by clear theological divergences; for instance, 10th-century Zoroastrian polemics explicitly denounce the Ten Commandments, underscoring a conscious distinction from Jewish law.[75] Furthermore, critics highlight a fundamental difference in the models; while Abrahamic traditions center on a forensic courtroom trial presided over by a sovereign God, Zoroastrianism emphasizes a 'self-judgment' via one’s own conscience (Daena). In Zoroastrian eschatology, salvation depends strictly on the sum of an individual’s thoughts, words, and deeds, without divine intervention.[76] Consequently, many modern researchers view these traditions as parallel developments or suggest that Zoroastrianism acted as a catalyst for existing Levantine metaphors rather than serving as their definitive source.

Several prominent mobeds have denied that a singular Saoshyant figure is actually part of Zoroastrianism, and contest that such an idea was brought in from the Messiah figure of Judaism and Christianity.[77][78][79] Some practitioners contend that Zoroaster’s original life and teachings have been obscured by the later attribution of words and deeds borrowed from the lives of Jesus Christ and Old Testament prophets.[80] Parsi Zoroastrians, on the other hand, often hold to the literal prophecy of the Saoshyant figure.[81]

## Crack of doom

"Crack of Doom" redirects here. For the play-by-mail game first published in 1986, see Crack of Doom (game).

In English, crack of doom is an old term used for the Day of Judgment, 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",[82] and "doom" was a term for the Last Judgment, as Eschatology 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. He responds:

> 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.

— Macbeth, Act 4, Scene 1, Lines 112–117

The meaning is that Banquo's line will endure until Judgment Day, a form of flattery towards 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 bc. (1680)
* Giacomo Carissimi, Extremum Dei Judicium, for 3 chorus, 2 violins and organ.
* Tomoya Ohtani, Last Judgment from Sonic Forces Original Soundtrack: A Hero Will Rise.
* Louis Spohr, The Last Judgment (Oratorio, 1826), major choral work specifically titled and themed around the biblical event
* Wolfgang Amadeus Mozart, Requiem in D Minor (1791), particularly the "Dies irae" and "Confutatis" movements, which vividly depict the terror of judgment and the confounding of the wicked.
* Giuseppe Verdi, Messa da Requiem (1874), famous for its thunderous, dramatic "Dies irae," widely considered one of the most intense musical depictions of judgment.
* Gustav Mahler, Symphony No. 2, "Resurrection" (1894), the massive final movement includes a section titled "Judgment in Action," where the dead rise to face their final fate.
* Hector Berlioz, Grande Messe des morts (1837), known for using four brass bands to simulate the apocalyptic trumpets of the Last Judgment.
* Jerome Moross, The Last Judgement (Ballet, 1953), one-act ballet depicting the resurrection and beatification of Eve.
* Carter Burwell, "The Last Judgement" track from the film score of In Bruges.
* John Zorn, The Last Judgment, experimental album that includes tracks like "Resurrection" and "Trinity".
* George Crumb, Black Angels (1970), haunting piece for electric string quartet that quotes the Dies irae to evoke a sense of spiritual crisis and judgment.
* Peter R. Hallock, The Last Judgment, choral work often performed in liturgical settings to mark the end of the church year.
* Hymns & Sacred Songs
* John Newton, "Day of Judgment, Day of Wonders," traditional hymn describing the "awful sound" of the final trumpet.
* Isaac Watts, "How Sweet and Aweful," hymn reflecting on the grace shown during the final judgment.
* Indelible Grace, "By Thy Mercy," modern adaptation of a prayer for mercy during the day of judgment.

## See also

* Apocatastasis
* Atonement in Christianity
* Immanent evaluation, a concept Gilles Deleuze contrasts with transcendent judgment
* Kingdom of God (Christianity)
* List of dates predicted for apocalyptic events
* New Jerusalem
* New World Order (conspiracy)
* Plan of salvation (Latter Day Saints) Mormon view
* Problem of evil
* Ragnarök
* Yom Kippur

### Notes

## References

1. ↑ "Het laatste oordeel". https://lib.ugent.be/viewer/archive.ugent.be:3CD5D52C-A6A8-11E6-B1A4-293ED43445F2#?c=&m=&s=&cv=&xywh=-2421,-1,7710,4138.
2. ↑ "The saving of the soul; the deliverance from sin and its consequences" OED 2nd ed. 1989.
3. ↑ Wilfred Graves, Jr., In Pursuit of Wholeness: Experiencing God's Salvation for the Total Person (Shippensburg, PA: Destiny Image, 2011), 9, 22, 74-5.
4. ↑ Newman, Jay. Foundations of religious tolerance. University of Toronto Press, 1982. ISBN 0-8020-5591-5
5. ↑ Parry, Robin A. Universal salvation? The Current Debate. Wm. B. Eerdmans Publishing, 2004. ISBN 0-8028-2764-0
6. ↑ MacDonald, Gregory (2011). All Shall Be Well. p. 1. "At the most simple level Christian universalism is the belief that God will (or, in the case of "hopeful universalism", might) redeem all people through the saving work of Christ."
7. ↑ Bayer, Oswald (2008) (in en). Martin Luther's Theology: A Contemporary Interpretation. Wm. B. Eerdmans Publishing. p. 209. ISBN 978-0-8028-2799-9. https://books.google.com/books?id=52K_zOZJ1IsC&q=Double+predestination&pg=PA209.
8. ↑ Society of Ignatians, Lord Will Those Who Are Saved Be Few? “It is better to say that to God alone is known the number reserved for eternal happiness.”[
9. ↑ Summa Theologica Q. 23 On Predestionation It is, however, better to say that, "to God alone is known the number for whom is reserved eternal happiness" [From the 'secret' prayer of the missal, 'pro vivis et defunctis'].
10. ↑ "Catechism of the Catholic Church". https://www.usccb.org/sites/default/files/flipbooks/catechism/268/.
11. ↑ 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.
12. ↑ "Joh 18:36; ESV – Jesus answered, "My kingdom is not of – Bible Gateway". Bible Gateway. http://www.biblegateway.com/passage/?search=Joh 18:36;&version=47;.
13. ↑ John 6:40, John 6:54
14. ↑ John 5:21, John 5:28–29, Matthew 25:32, 2 Corinthians 5:10, Acts 24:15
15. ↑ 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
16. ↑ Daniel 12:2, Matthew 25:41–46, John 5:29
17. ↑ 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
18. ↑ John 6:40, John 6:44, John 11:24
19. ↑ 1 Corinthians 15:51–52, 1 Thessalonians 4:15–17
20. ↑ Matthew 25:32, Romans 14:10, John 5:22, Acts 17:31, Revelation 1:7
21. ↑ Matthew 25:32, Mark 16:16
22. ↑ 2 Corinthians 5:10, 1 Corinthians 4:5, Romans 2:5, Romans 2:16
23. ↑ Ephesians 2:8–10, 2 Corinthians 5:10, Matthew 25:35–36, Matthew 25:42–43
24. ↑ Isaiah 43:25, Ezekiel 18:22, 1 John 2:28
25. ↑ Matthew 25:34–35, John 3:16–18, John 3:36, Revelation 14:13, Galatians 5:6, John 13:35
26. ↑ Matthew 25:42, Matthew 7:17–18, John 3:18, John 3:36
27. ↑ Romans 2:5, Acts 17:31, Romans 2:16
28. ↑ Luke 9:26, Matthew 25:31–32
29. ↑ Matthew 25:41, Matthew 25:34, Matthew 25:46, Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, Missouri: Concordia Publishing House. pp. 233–238. http://showcase.netins.net/web/bilarson/eschatology.txt.
30. ↑ Comments, The LCMS / 2 (2009-11-01). "A Second Judgment?" (in en-US). https://witness.lcms.org/2009/a-second-judgment-11-2009/.
31. ↑ "Death and judgement day" (in en-US). 14 September 2015. https://wels.net/faq/death-and-judgement-day/.
32. ↑ 32.0 32.1 "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. http://justus.anglican.org/resources/bcp/1928/Articles.htm.
33. ↑ 33.0 33.1 "The Articles of Religion of the Methodist Church". The United Methodist Church. 1784. http://www.umc.org/what-we-believe/the-articles-of-religion-of-the-methodist-church.
34. ↑ Holden, George (1855). The Anglican Catechist: Manual of Instruction Preparatory to Confirmation. London: Joseph Masters. pp. 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."
35. ↑ 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)."
36. ↑ Cook, Joseph (1883). Advanced thought in Europe, Asia, Australia, &c. London, England: 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."
37. ↑ 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."
38. ↑ Shields, Charles (2009-05-01). 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."
39. ↑ Crowther, Jonathan (1813). A True and Complete Portraiture of Methodism. Daniel Hitt and Thomas Ware. p. 195. https://archive.org/details/atrueandcomplet00crowgoog. "The Methodists believe in a state of separate spirits after death, a general resurrection, a day of judgment, and a state of 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."
40. ↑ 40.0 40.1 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 shall 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."
41. ↑ Swartz, Alan (20 April 2009). United Methodists and the Last Days. Hermeneutic. http://hermeneutic.org/2009/04/united-methodists-and-last-days.html. "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)."
42. ↑ Ritchie, Arthur (1888). "Six Sermons to Men Preached in St. Ignatius' Church New York City During Lent, 1888". American Bank Note Co.. http://anglicanhistory.org/usa/aritchie/lent18886.html. "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.'"
43. ↑ 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. https://archive.org/details/whateverymethod00chapgoog. "The issue of this judgment shall be a permanent separation of the evil and the good, the righteous and the wicked."
44. ↑ Remarkably, only three Byzantine icons of the subject survive, all at St Catherine's Monastery. Daly, 252
45. ↑ Janson, H. W. (1977). History of Art (Second ed.). Englewood and New York: Prentis-Hall & Harry N. Abrams. pp. 428. ISBN 978-0-13-389296-3.
46. ↑ "CATHOLIC ENCYCLOPEDIA: Swedenborgians". https://www.newadvent.org/cathen/14355a.htm.
47. ↑ "Beliefs" (in en-US). https://swedenborg.org/explore/beliefs/.
48. ↑ "Emanuel Swedenborg – His theology | Britannica" (in en). https://www.britannica.com/biography/Emanuel-Swedenborg/His-theology.
49. ↑ 49.0 49.1 49.2 49.3 "Chapter 46: The Final Judgment" (in en). https://www.churchofjesuschrist.org/study/eng/manual/gospel-principles/chapter-46-the-final-judgment.
50. ↑ "Doctrine and Covenants 45" (in en). pp. 3–5. https://www.churchofjesuschrist.org/study/eng/scriptures/dc-testament/dc/45.
51. ↑ Johnson, Eric (2021-05-25). "The Book of Mormon and Three Degrees of Glory" (in en-US). https://mrm.org/bom-3-degrees.
52. ↑ Wescoat, James L.; Wolschke-Bulmahn, Joachim (1996) (in en). Mughal Gardens: Sources, Places, Representations, and Prospects. Dumbarton Oaks. pp. 229–231. ISBN 978-0-88402-235-0. https://books.google.com/books?id=96ec98LieGsC.
53. ↑ Smith & Haddad, Islamic Understanding, 1981: p. vii.
54. ↑ Madelung, Wilferd; Daftary, Farhad, eds (2017). "Dajjāl". Encyclopaedia Islamica. Leiden and Boston: Brill Publishers. doi:10.1163/1875-9831_isla_COM_035982.
55. ↑ Amini, Ibrahim (13 January 2015). "Signs of Judgement Day, Blowing of the Trumpet". Resurrection in the Quran. Al-Islam.org. https://www.al-islam.org/resurrection-maad-quran-ibrahim-amini/signs-judgment-day. Retrieved 19 April 2022.
56. ↑ Ahmed, Jafor. "Similarities and Dissimilarities between Islam and Christianity". https://www.academia.edu/3716864.
57. ↑ Al-Ghazali (1989). The Remembrance of Death and the Afterlife. pp. 205–210.
58. ↑ Leviton, Richard (16 July 2014). The Mertowney Mountain Interviews. iUniverse. p. 59. ISBN 9781491741290. https://books.google.com/books?id=IhhOBAAAQBAJ&q=sirat+as+thin+as+a+hair+and+as+sharp+as+the+sharpest+knife&pg=PA59. Retrieved 2 January 2014.
59. ↑ al-Subki, Taqi al-Din. Shifāʿ al-saqamft ziyara khayr al-anam. Cairo, A. H. 1315, p. 163; quoted in Smith, Jane I.; Haddad, Yvonne Y. (1981). The Islamic Understanding of Death and Resurrection. Albany, New York: SUNY Press. p. 81. https://vdoc.pub/download/the-islamic-understanding-of-death-and-resurrection-1fa354cla15g.
60. ↑ Smith & Haddad, Islamic Understanding, 1981: p. 65.
61. ↑ Kitov, Eliyahu. "Day of Judgment" (in en). https://www.chabad.org/library/article_cdo/aid/4399/jewish/Day-of-Judgment.htm.
62. ↑ "Yamim Nora'im | Voices on Sefaria" (in en). https://voices.sefaria.org/sheets/46025?lang=bi.
63. ↑ Sacks, Jonathan, ed (2011). Maḥzor Ḳoren le-Rosh ha-Shanah: The Koren Rosh Hashana Maḥzor. Jerusalem: Koren Publishers. ISBN 978-965-301-342-1.
64. ↑ "Pirkei Avot 3:1 | Sefaria Library" (in en). https://www.sefaria.org/Pirkei_Avot.3.1.
65. ↑ Lefin, Rabbi Menachem Mendel (1995). Cheshbon Ha-Nefesh. New York: Feldheim Publishers. pp. 61.
66. ↑ "Shabbat 31a | Sefaria Library" (in en). https://www.sefaria.org/Shabbat.31a?lang=bi.
67. ↑ "The Messianic Era" (in en). https://www.chabad.org/library/article_cdo/aid/100899/jewish/The-Messianic-Era.htm.
68. ↑ "Avodah Zarah 2a | Sefaria Library" (in en). https://www.sefaria.org/Avodah_Zarah.2a.
69. ↑ Hamzee, M. Rezaa (1990), The Yaresan : a sociological, historical, and religio-historical study of a Kurdish community, Islamkundliche Untersuchungen, Berlin, Germany: Islamkundliche Untersuchungen, 138, pp. 128–129, ISBN 9783922968832, https://menadoc.bibliothek.uni-halle.de/iud/content/structure/1330754 .
70. ↑ "FRAŠŌ.KƎRƎTI" (in en-US). https://www.iranicaonline.org/articles/frasokrti/.
71. ↑ "ASTVAṰ.ƎRƎTA" (in en-US). https://www.iranicaonline.org/articles/astvat-ereta-savior/.
72. ↑ "The Bundahishn ("Creation"), or Knowledge from the Zand". https://www.avesta.org/mp/bundahis.html.
73. ↑ Bremmer, Jan N. (2002). The rise and fall of the afterlife: the 1995 Read-Tuckwell lectures at the University of Bristol. London; New York: Routledge. ISBN 978-0-415-14147-5.
74. ↑ "APOCALYPTIC" (in en-US). https://www.iranicaonline.org/articles/apocalyptic-that-which-has-been-rcvealed/.
75. ↑ "Denkard, book 3, chapters 275-361". https://www.avesta.org/denkard/dk3s275.html#chap288.
76. ↑ Skorupski, Tadeusz, ed (1994). Papers in honour and appreciation of Professor David Seyfort Ruegg's contribution to Indological, Buddhist and Tibetan studies. The Buddhist forum. London: School of Oriental and African Studies, University of London. ISBN 978-0-7286-0231-1.
77. ↑ "سوشیانت یا موعود مزدیسنا دارای چه معنایی است؟ - امرداد" (in fa-IR). 2018-08-02. https://amordadnews.com/7480/.
78. ↑ admin (2014-10-24). "زرتشتیان به منجی آخر زمان باور دارند، اگر بپذيريم كه شهربانو نیز يكی از بزرگان زرتشتی است. پس فرزندان او نيز از بزرگان زرتشتی بوده اند، اين فرزندان ازامامان شيعيان هستند، آيا می توان برخی از آنان را سوشيانت دانست؟" (in fa). https://www.kniknam.com/content/زرتشتیان-به-منجی-آخر-زمان-باور-دارند،-اگر-بپذيريم-كه-شهربانو-نیز-يكی-از-بزرگان-زرتشتی-است-پس.
79. ↑ "The Talisman". http://www.zoroastrian.org.uk/vohuman/Article/The Talisman.htm.
80. ↑ "ZOROASTRIANISM ii. Historical Review: from the Arab Conquest to Modern Times" (in en-US). https://www.iranicaonline.org/articles/zoroastrianism-02-arab-conquest-to-modern/.
81. ↑ Migliore, Tara Angelique (July 10, 2008). "Religious Exiles And Emigrants: The Changing Face Of Zoroastrianism". https://digitalcommons.usf.edu/cgi/viewcontent.cgi?article=1406&context=etd#:~:text=Therefore, in the context of,The Ratanbai Katrak Lectures, the.
82. ↑ OED, "Crack"

## Bibliography

* Hatzidakis, Manolis; Drakopoulou, Evgenia (1997). Έλληνες Ζωγράφοι μετά την Άλωση (1450-1830). Τόμος 2: Καβαλλάρος - Ψαθόπουλος. Athens: Center for Modern Greek Studies, National Research Foundation. ISBN 960-7916-00-X. http://hdl.handle.net/10442/14088.
* Siopis, Ioannis (2016). Το θέμα της Δευτέρας Παρουσίας στις Εικόνες. Thessaloniki, Greece: Aristotle University of Thessaloniki School of Philosophy Division of Archaeology and History. http://ikee.lib.auth.gr/record/286872/files/GRI-2017-18191.pdf.

## Further reading

* Cochem, Martin of (1899). "The Last Judgment". The four last things: death, judgment, hell, heaven. Benziger Brothers.
* Deharbe, Joseph (1912). "Seventh Article: 'From thence He shall come to judge the living and the dead.'". A Complete Catechism of the Catholic Religion. Schwartz, Kirwin & Fauss.
* Knecht, Friedrich Justus (1910). "The Last Judgment". A Practical Commentary on Holy Scripture. B. Herder.
* McHugh, John Ambrose (1910). "Divine Judgment". in Herbermann, Charles. Catholic Encyclopedia. 8. New York: Robert Appleton Company.
* Vianney, Jean-Marie-Baptiste (1951). "On the Last Judgment". The Blessed Curé of Ars in His Catechetical Instructions. St. Meinrad, Indiana..

## External links

* Swedenborg, E. The Last Judgment and Babylon Destroyed. All the Predictions in the Apocalypse are at This Day Fulfilled (Swedenborg Foundation 1951)

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