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| A B C D E F G H I J K L M N O P Q R S T U V W X Y Z |
(Judicium Universale, Last Judgment).
Fewtruths are more often or more clearly proclaimed inScripture than that of the general judgment. To it theprophets of theOld Testament refer when they speak of the "Day of the Lord" (Joel 3:4;Ezekiel 13:5;Isaiah 2:12), in which the nations will be summoned to judgment. In theNew Testament the second Parusia, or coming of Christ as Judge of the world, is an oft-repeateddoctrine. TheSaviour Himself not only foretells the event but graphically portrays its circumstances (Matthew 24:27 sqq.;25:31 sqq.). TheApostles give a most prominent place to thisdoctrine 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), orAdvent (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" (Philippians 1:6 and2:16), "the day of theSon of Man" (Luke 17:30), "the last day" (John 6:39-40).
Thebelief in the general judgment has prevailed at all times and in all places within theChurch. It is contained as anarticle of faith in all the ancientcreeds: "Heascended into heaven. From thence He shall come to judge the living and the dead" (Apostles' Creed). He shall come again withglory to judge both the living and the dead" (Nicene Creed). "From thence he shall come to judge the living and the dead, at whose coming allmen must rise with their bodies and are to render an account of their deeds" (Athanasian Creed). Relying on the authority ofPapias, several Fathers of the first four centuries advanced the theory of a thousand years' terrestrial reign of Christ with thesaints to precede the end of the World (see article onMILLENNIUM). Though thisidea is interwoven with theeschatological teachings of those writers, it in no way detracted from theirbelief in a universal world-judgment. Patristic testimony to thisdogma is clear and unanimous.
TheRoman Catechism thus explains why, besides theparticular judgment of eachindividual, a general one should also be passed on the assembled world: "The first reason is founded on the circumstances that most augment the rewards or aggravate the punishments of the dead. Those who depart this life sometimes leave behind them children who imitate the conduct of theirparents, descendants, followers; and others who adhere to and advocate the example, the language, the conduct of those on whom they depend, and whose example they follow; and as the good or bad influence or example, affecting as it does the conduct of many, is to terminate only with this world;justice demands that, in order to form a proper estimate of the good or bad actions of all, a general judgment should take place. . . . Finally, it was important toprove, that in prosperity and adversity, which are sometimes the promiscuous lot of the good and of the bad, everything is ordered by an all-wise, all-just, and all-ruling Providence: it was thereforenecessary not only that rewards and punishments should await us in the next life but that they should be awarded by a public and general judgment."
The Scriptures mention certain events which are to take place before the final judgment. These predictions were not intended to serve as indications of the exact time of the judgment, for that day and hour areknown only to the Father, and will come when least expected. They were meant to foreshadow the last judgment and to keep the end of the world present to theminds ofChristians, without, however, exciting useless curiosity and vain fears.Theologians usually enumerate the following nine events as signs of the last judgment:
Concerning this sign the Saviour says: "And thisgospel of thekingdom, shall be preached in the whole world, for a testimony to all nations, and then shall the consummation come" (Matthew 24:14). This sign was understood byChrysostom and Theophilus as referring to the destruction ofJerusalem, but, according to the majority of interpreters, Christ is here speaking of the end of the world.
According to the interpretation of the Fathers, theconversion of theJews towards the end of the world is foretold bySt. Paul in theEpistle to the Romans (11:25-26): "For I would not have youignorant, brethren, of thismystery, . . . that blindness in part has happened inIsrael, until the fullness of theGentiles should come in. And so allIsrael should besaved as it is written:There shall come out of Sion, he that shall deliver, and shall turn away ungodliness fromJacob".
Thebelief that these two men, who have never tasted death, are reserved for the last times to be precursors of the Second Advent was practically unanimous among the Fathers, whichbelief they base on several texts of Scripture. (ConcerningElijah seeMalachi 4:5-6;Sirach 48:10;Matthew 17:11; concerningEnoch seeSirach 44:16)
As to this eventSt. Paul admonishes the Thessalonians (2 Thessalonians 2:3) that they must not be terrified, as if the day of the Lord were at hand, for there must first come a revolt (he apostasia).The Fathers and interpreters understand by this revolt a great reduction in the number of thefaithful through the abandonment of theChristian religion by many nations. Somecommentators cite as confirmatory of thisbelief the words of Christ: "But yet theSon of man, when he cometh, shall he find, think you,faith on earth?" (Luke 18:8).
In the passage above mentioned (2 Thessalonians 2:3 sqq.)St. Paul indicates as another sign of the day of the Lord, the revelation of the man of sin, the son of perdition. "The man of sin" here described is generally identified with theAntichrist, who, says St. John (1 John 2:18), is to come in the last days. Although much obscurity and difference of opinion prevails on this subject, it is generally admitted from the foregoing and other texts that before the Second Coming there will arise a powerful adversary ofChrist, who will seduce the nations by his wonders, andpersecute theChurch.
The Scriptures clearly indicate that the judgment will be preceded by unwonted and terrifying disturbances of the physicaluniverse (Matthew 24:29;Luke 21:25-26). Thewars, pestilences, famines, and earthquakes foretold inMatthew 24:6 sq. are also understood by some writers as among the calamities of the last times.
In theApostolic writings we are told that the end of the world will be brought about through a general conflagration, which, however, will not annihilate the presentcreation, but will change itsform and appearance (2 Peter 3:10-13; cf.1 Thessalonians 5:2;Apocalypse 3:3, and16:15). Naturalscience shows the possibility of such a catastrophe being produced in the ordinary course of events, buttheologians generally tend to believe that its origin will be entirelymiraculous.
Several texts in theNew Testament make mention of a voice or trumpet which will awaken the dead toresurrection (1 Corinthians 15:52;1 Thessalonians 4:15;John 5:28). According toSt. Thomas (Supplement 86:2) there is reference in these passages either to the voice or to the apparition ofChrist, which willcause theresurrection of the dead.
InMatthew 24:30, this is indicated as the sign immediately preceding the appearance of Christ to judge the world. By this sign theFathers of the Church generally understand the appearance in the sky of the Cross on which theSaviour died or else of a wonderful cross of light.
As was stated above, the signs that are to precede the judgment give no accurate indication of the time when it will occur (Mark 13:32). When the Disciples asked the Saviour: "Lord, wilt thou at this time restore again the kingdom toIsrael?" He answered: "It is not for you toknow the times or moments, which the Father hath put in his own power" (Acts 1:6-7). The uncertainty of the day of judgment is continually urged byChrist and the Apostles as an incentive to vigilance. The day of the Lord will come "as a thief" (Matthew 24:42-43), like lightning suddenly appearing (Matthew 24:27), like a snare (Luke 21:34), as theDeluge (Matthew 24:37).
All the texts in which mention is made of the Parusia, or Second Coming, seem to imply clearly enough that the general judgment will take place on the earth. Some commentators infer from 1 Thessalonians 4:16, that the judgment will be held in the air, the newly risen being carried into the clouds to meet Christ; according to others theprophecy ofJoel (3:1 sq.) places the last judgment in theValley of Josaphat.
That this judgment is ascribed to Christ, not only asGod, but also as Man, is expressly declared in Scripture; for although the power of judging is common to all the Persons of the Trinity, yet it is specially attributed to the Son, because to Him also in a special manner is ascribed wisdom. But that as Man He will judge the world is confirmed byChrist Himself (John 5:26-27). At the Second Coming Christ will appear in the heavens, seated on a cloud and surrounded by theangelichosts (Matthew 16:27;24:30;25:31). Theangels will minister to the Judge by bringing all before Him (Matthew 24:31). Theelect will aid Christ in a judicial capacity (1 Corinthians 6:2). The lives of the just will in themselves be a condemnation of the wicked (Matthew 21:41), whose punishment they will publicly approve. But the Apostles will be judges of the world in a sense yet more exact, for the promise that they shall sit upon twelve thrones judging the twelve tribes ofIsrael (Matthew 19:28) seems to imply a real participation in judicial authority. According to a very probable opinion, this prerogative is extended to all who have faithfully fulfilled the counsels of the Gospel (Matthew 19:27-28). Nothing certain is known as to the manner in which this delegated authority will be exercised.St. Thomas conjectures that the greatersaints will make known the sentence of Christ to others (Supplement 88:2).
All men, both good and bad, according to theAthanasian Creed, will appear in the judgment to give an account of their deeds. As to children that have personally done neither good norevil, thebaptized must be distinguished from the unbaptized. The former appear in the judgment, not to be judged, but only to hold the glory of Christ (Supplement 80:5), while the latter, ranked with the wicked, although not judged, will be enabled to realize thejustice of theireternal loss (Suarez). Theangels and thedemons will not be judged directly, since their eternal destiny has already been fixed; yet, because they have exercised a certain influence over the fortunes of men, the sentence pronounced on the latter will have a corresponding effect on them also (Supplement 89:8).
The judgment will embrace all works, good or bad, forgiven as well as unforgivensins, every idle word (Matthew 12:36), every secret thought (1 Corinthians 4:5). With the exception ofPeter Lombard,theologians teach that even the secretsins of the just will be made manifest, in order that judgment may be made complete and that thejustice and mercy ofGod may be glorified. This will not pain or embarrass thesaints, but add to their glory, just as the repentance of St. Peter andSt. Mary Magdalen is to thesesaints a source ofjoy andhonour.
The procedure of the judgment is described inMatthew 25:31-46, and in theApocalypse 20:12. Commentators see in those passages allegorical descriptions intended to convey in a vivid manner the fact that in the last judgment the conduct anddeserts of each individual will be made plain not only to his ownconscience but to theknowledge of the assembled world. It is probable that no words will be spoken in the judgment, but that in one instant, through a Divine illumination, each creature will thoroughly understand his ownmoralcondition and that of every fellow creature (Romans 2:15). Many believe, however, that the words of the sentence: "Come, ye blessed", etc. and "Depart from me", etc. will be really addressed byChrist to the multitude of the saved and the lost.
With the fulfilment of the sentence pronounced in the last judgment the relations and the dealings of theCreator with the creature find their culmination, are explained and justified. The Divine purpose being accomplished, thehuman race will, as a consequence, attain its final destiny. The reign of Christ overmankind will be the sequel of the General Judgment.
APA citation.McHugh, J.(1910).General Judgment. InThe Catholic Encyclopedia.New York: Robert Appleton Company.http://www.newadvent.org/cathen/08552a.htm
MLA citation.McHugh, John."General Judgment."The Catholic Encyclopedia.Vol. 8.New York: Robert Appleton Company,1910.<http://www.newadvent.org/cathen/08552a.htm>.
Transcription.This article was transcribed for New Advent by Donald J. Boon.
Ecclesiastical approbation.Nihil Obstat. October 1, 1910. Remy Lafort, S.T.D., Censor.Imprimatur. +John Cardinal Farley, Archbishop of New York.
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