InJudaism, beliefs vary.Rosh HaShanah is sometimes referred to as a 'day of judgement', but it is not conceptualized asthe Day of Judgement. Some rabbis hold that there will be a future day following theresurrection of the dead. Others hold that the final accounting and judgment happens when one dies.[citation needed] Still others hold that the Last Judgment applies to only thegentiles, not theJewish People.[2]TheBabylonian Talmud has a lengthy passage describing the future Judgement Day.[3]
Print of the Last Judgment, made by Johannes Wierix in the 16th century[4]The Last Judgment byJohn Martin (1854)The Last Judgment mosaic (14th century), south facade of Saint Vitus Cathedral,Prague, Czech Republic
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.[5][6][7][8]
Some Christians who believe in universal salvation say most people and angels will go to heaven on Judgment Day.[9] Some Christians who believe in double predestination say most people and angels will go to hell on Judgment Day.[10] 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.[11][12]
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.[13][14]
Anglican andMethodist theology holds that "there is anintermediate state between death and theresurrection 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."[15][16] This space, termedHades, is divided intoParadise (theBosom of Abraham) andGehenna "but with an impassable gulf between the two".[17][18]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".[19][20]
Anglican and Methodist theology holds that at the time of theLast Day, "Jesuswill return and that He will 'judge both the quick [the living] and the dead',"[21] and "all [will] be bodily resurrected and stand before Christ as our Judge. After the Judgment, the Righteous will go to their eternal reward inheaven, and the Accursed will depart tohell (seeMatthew 25)."[22] The "issue of this judgment shall be a permanent separation of the evil and the good, the righteous and the wicked" (seeThe Sheep and the Goats).[23][24] Moreover, in "the final judgment every one of our thoughts, words, and deeds will be known and judged," and individuals will bejustified on the basis of theirfaith in Jesus. However, "our works will not escape God's examination."[21]
Belief in the Last Judgment (often linked with thegeneral judgment) is held firmly inCatholicism. Immediately upon death, each person undergoes theparticular judgment, and depending upon one's behavior on earth, goes toheaven,purgatory, orhell. Those in purgatory will always reach heaven, but those in hell will be there eternally.
The Last Judgment will occur after theresurrection of the dead, and "our 'mortal body' will come to life again."[25] The Catholic Church teaches that at the time of the Last JudgmentChrist will come in His glory, and all theangels with him, and in his presence the truth of each one's deeds will be laid bare. Each person who has ever lived will be judged with perfect justice. The believers who are deemed worthy as well as those ignorant of Christ's teaching who followed the dictates of conscience[26] will go to everlasting bliss; those who are judged unworthy will go to everlasting condemnation.
A decisive factor in the Last Judgment will be the question, were the corporalworks 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 Judgment and theworks of mercy is frequent in the pictorial tradition of Christian art.[27]
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.[28]
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 12:49). 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)[29]
— Catechism of the Catholic Church
The Eastern Orthodox and Catholic teachings of the Last Judgment differ only on the exact nature of the in-between state ofpurgatory/Abraham's Bosom. These differences may only be apparent and not actual due to differing theological terminology and evolving tradition.
The Last Judgment, 17th centuryicon from Lipie. Historic Museum inSanok, Poland.The Last Judgment, mural fromVoroneț Monastery, Romania
TheEastern 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[30] one is to spend the time until theSecond Coming of Christ (seeHades 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 ofsoul sleep into Orthodox thought about life after death, it has never been a part of traditional Orthodox teaching, and it contradicts the Orthodox understanding of theintercession of the Saints.[citation needed]
Eastern Orthodoxy teaches that salvation is bestowed by God as a free gift ofdivine 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 themercy of God and is not declared.
The theme of the Last Judgment is important in Orthodoxy. Traditionally, an Orthodox church will have afresco ormosaic 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 earthly life.
Theicon of the Last Judgment traditionally depictsChrist Pantokrator, enthroned in glory on a white throne, surrounded by theTheotokos (Virgin Mary),John the Baptist, theApostles,saints andangels. Beneath the throne the scene is divided in half with the "mansions of the righteous" (John 14:2), i.e., those who have beensaved, to Jesus' right (the viewer's left), and the torments of those who have beendamned to his left. Separating the two is theriver of fire which proceeds from Jesus' left foot. For more detail, see below.
The theme of the Last Judgement is found in thefuneral andmemorial hymnody of the Church, and is a major theme in the services duringGreat Lent. The second Sunday before the beginning of Great Lent is dedicated to the Last Judgement. It is also found in the hymns of theOctoechos used on Saturdays throughout the year.
There were many renditions of the Last Judgment completed by Greek painters living in Crete which was held by the Venetian Empire. Most of the works of art were influenced by Venetian painting but were considered to be painted in theManiera Greca.
Other Greek painters followed the precedent set by Klontzas.Theodore Poulakis added the last judgment to his rendition of Klontzas'In Thee Rejoiceth. The painter incorporated the Last Judgement into one of Klontzas' earlier works entitledIn Thee Rejoiceth. Poulakis paid homage to the father of the Last Judgement style.[33]Leos Moskos andFrancheskos Kavertzas also followed the outline for the stylistic representation of the Last Judgement set by Klontzas. Their works wereThe Last Judgment (Kavertzas) andThe Last Judgment (Moskos). Both paintings resemble Klontas' Last Judgement painting.[34][35]
Lutherans do not believe in any sort of earthly millennial kingdom of Christ either before or after his second coming on the last day.[36] On the last day,[37] all the dead will be resurrected.[38] Their souls will then be reunited with the same bodies they had before dying.[39] The bodies will then be changed, those of the wicked to a state of everlasting shame and torment,[40] those of the righteous to an everlasting state of celestial glory.[41] After the resurrection of all the dead,[42] and the change of those still living,[43] all nations shall be gathered before Christ,[44] and he will separate the righteous from the wicked.[45] Christ will publicly judge[46] all people by the testimony of their faith[47] – thegood works[48] of the righteous in evidence of their faith,[49] and theevil works of the wicked in evidence of their unbelief.[50] He will judge in righteousness[51] in the presence of all and men and angels,[52] and his final judgment will be justdamnation to everlasting punishment for the wicked and a gracious gift oflife everlasting to the righteous.[53][54][55]
Max Heindel, a Danish-American astrologer and mystic, taught that when theDay 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 theDays of Noah,[56] the chosen ones or pioneers, thesheep, will be separated from thegoats or stragglers,[57] by being carried forward into the next evolutionary period, inheriting theethereal conditions of theNew Galilee in the making. Nevertheless, it is emphasized that all beings of the humanevolution will ultimately be saved in a distant future as they acquire a superior grade ofconsciousness andaltruism. At the present period, the process of human evolution is conducted by means of successiverebirths in the physical world[58] and the salvation is seen as being mentioned inRevelation 3:12 (KJV), which states "Him that overcometh will I make apillar in the temple of my God andhe shall go no more out". However, this western esoteric tradition states – like those who have had anear-death experience – that after thedeath of the physical body, at the end of each physical lifetime and after thelife review period (which occurs before thesilver cord is broken), a judgment occurs, more akin to a Final Review or End Report over one'slife, where the life of the subject is fully evaluated and scrutinized.[59] This judgment is seen as being mentioned inHebrews 9:27, which states that "it is appointed unto men once to die, butafter this the judgment".
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.[60][61][62]
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.[63] Records that have been kept in heaven and on earth will also be used to judge people.[63] 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.[64]
After the final judgment, an individual is assigned to one of thethree degrees of glory.
In art, the Last Judgment is a common theme in medieval and renaissance religious iconography. Like most early iconographic innovations, its origins stem fromByzantine art, although it was a less common subject than in the West during the Middle Ages.[65] In Western Christianity, it is often the subject depicted in medieval cathedrals and churches, either outside on the centraltympanum 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 atriptych onaltarpieces, with the side panels showing heaven and hell, as in theBeaune Altarpiece or atriptych by Hans Memling. The usual composition has Christ seated high in the centre, flanked by angels, theVirgin Mary, andJohn the Evangelist who are supplicating on behalf of those being judged (in what is called aDeesis 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 toheaven, often shown as afortified gateway, while the damned are handed over to devils who herd them down intohell on the right; the composition therefore has a circular pattern of movement. Often the damned disappear into aHellmouth, the mouth of a huge monster, an image ofAnglo-Saxon origin. The damned often include figures of high rank, wearing crowns, mitres, and often thePapal tiara during the lengthy periods when there wereantipopes, or in Protestant depictions. There may be detailed depictions of the torments of the damned.
The image inEastern Orthodoxicons 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 thehetoimasia or "empty throne", containing a cross, is usually shown below Christ, often guarded by archangels; figures representingAdam 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.
Belief in Judgment Day (Arabic:یوم القيامة,romanized: Yawm al-qiyāmah,lit. 'Day of Resurrection' orArabic:یوم الدین,romanized: Yawm ad-din,lit. 'Day of Judgement') is considered a fundamental tenet of faith by all Muslims. It is one of thesix articles of faith. The trials and tribulations associated with it are detailed in both the Quran and thehadith, (sayings ofMuhammad), from whence they are elaborated on in the creeds, Quranic commentaries (tafsịrs), and theological writing,[67] eschatological manuals, whose authors includeal-Ghazali,Ibn Kathir,Ibn Majah,Muhammad al-Bukhari, andIbn Khuzaymah.
According to some Islamic teachings, there are two categories of heaven: those who go directly to it and those who enter it after enduring some torment in hell; Also, the people of hell are of two categories: those who stay there temporarily and those who stay there forever.[citation needed]
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 ofJesus (but in different roles); battles with anAntiChrist (Al-Masīḥ ad-Dajjāl, literally "Deceitful Messiah"[69]) and struggles withGog and Magog; and aRapture-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.[70] 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).[71]
Salvation and damnation
In this process, the souls will traverse over hellfire[72] via the bridge ofsirat. 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,[73] while the righteous will proceed across the bridge to paradise (Jannah).
Not everyone consigned to hell will remain there. Somewhat like the Catholic concept ofpurgatory, 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. theshāhada 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."[74]
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."[75]
InJainism, there is no day of judgement as such. Jains believe, however, that as the 5th era comes to an end, evil will increase and the religion and good will decrease. Only fourJains will remain in the world: a monk, a female monk, ashravak and a shravika. A deity from the heavens will descend upon the earth and gather them, and ask them to take "Anshan", or vow to fast (without any food or water) until death.
Frashokereti is theZoroastrian 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.[76]
InYarsanism is a belief that peoplereincarnate 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 themystical joy, then they will be sent to the immortal paradise, where they will live in the presence of God. Sinners will go to hell.[77]
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 theBook of Revelation. A "crack" had the sense of any loud noise, preserved in the phrase "crack of thunder",[78] and "doom" was a term for the Last Judgment, asEschatology still is.
^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 93-231700-6Isaiah 2:12), in which the nations will be summoned to judgment by the Fathers. In the New Testament theParousia, 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 McCoy25:31 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), andApocalypse (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 thegeneral 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 ofPapias, severalFathers of the church of the first four centuries advanced the theory of athousand years' terrestrial reign of Christ with the saints to precede the end of the World. Although this idea is interwoven with theeschatological 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."
^"The saving of the soul; the deliverance from sin and its consequences"OED 2nd ed. 1989.
^Wilfred Graves, Jr.,In Pursuit of Wholeness: Experiencing God's Salvation for the Total Person (Shippensburg, PA: Destiny Image, 2011), 9, 22, 74-5.
^Newman, Jay.Foundations of religious tolerance. University of Toronto Press, 1982.ISBN0-8020-5591-5
^Parry, Robin A.Universal salvation? The Current Debate. Wm. B. Eerdmans Publishing, 2004.ISBN0-8028-2764-0
^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.
^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'].
^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.
^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).
^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.
^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.
^Shields, Charles (1 May 2009).Philosophia Ultima. Applewood Books. p. 184.ISBN9781429019644.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.
^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 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.
^abCampbell, Ted A. (1 December 2011).Methodist Doctrine: The Essentials. Abingdon Press. p. 78.ISBN9781426713644.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'sSermons 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.
^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).
^Ritchie, Arthur (1888)."Six Sermons to Men Preached in St. Ignatius' Church New York City During Lent, 1888". American Bank Note Co. Retrieved29 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.'
^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.
^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.
^Comments, The LCMS / 2 (1 November 2009)."A Second Judgment?".The Lutheran Witness. Retrieved15 April 2023.{{cite web}}: CS1 maint: numeric names: authors list (link)
^al-Subki, Taqi al-Din.Shifāʿ al-saqamft ziyara khayr al-anam. Cairo, A. H. 1315, p. 163; quoted inSmith, Jane I.; Haddad, Yvonne Y. (1981).The Islamic Understanding of Death and Resurrection. Albany, New York: SUNY Press. p. 81.
Siopis, Ioannis (2016).Το θέμα της Δευτέρας Παρουσίας στις Εικόνες [A Detailed History of the Second Coming (Last Judgment) in Greek Paintings (Greek)](PDF). Thessaloniki, Greece: Aristotle University of Thessaloniki School of Philosophy Division of Archaeology and History.
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