 Life after Death
Particular or Partial Judgment
Catholic Doctrine
After an individual dies in mortality, they are
subject to a particular judgment, which is “The eternal
retribution received by each soul at the moment of death, in
accordance with that person’s faith and works” (Catechism
glossary).
During one’s life on earth, there is the opportunity to accept or
reject Jesus Christ and the grace that his atonement offers. Upon
death that opportunity ends. Although the Bible speaks of a
judgment that is focused on the final meeting with Christ after
his second coming, there are numerous passages that speak of an
immediate reward upon death based upon an individual’s faith and
works (for example Luke 16:20-25 and Luke 23:43). It is clear
through these scriptures and others that the resulting
consequences after death can greatly differ from one individual to
the next, each person receiving this particular judgment
immediately upon death.
The possible outcomes of particular judgment are three: immediate
entrance into heaven; entrance into purgatory to be purified
before entering heaven; or entrance into hell to face
damnation—each of which will be discussed in later sections of
this chapter. While faith and works are most often mentioned as
the basis on which we are judged, it is more fundamentally our
love, encompassing both faith and works, on which we will be
judged.
See Catechism 1021, 1022, 1055 and glossary.
Latter-day Saint Doctrine
The Book of Mormon prophet Alma taught that there is a “state of
the soul between death and the resurrection” (Alma 40:11). This
state is in the spirit world where all will await the resurrection
in one of three different places within the spirit sorld.
Assignment to one of these three interim states is the result of
the partial judgment. “Then shall the dust return to the earth as
it was: and the spirit shall return unto God who gave it”
(Ecclesiastes 12:7).
See Gospel Principles, 295.
See chapter 14 in Catholic Roots, Mormon
Harvest for a more comprehensive explanation and commentary on
Particular or Partial Judgment
 Purgatory, Limbo, and the Spirit World
Catholic Doctrine
Upon death the soul separates from the body,
leaving the temporal body to decay while the soul goes on to meet
God in anticipation of being reunited with a glorified body in the
resurrection before the final judgment. Souls who are in “God’s
grace and friendship, but still imperfectly purified,” although
guaranteed of eternal salvation, must undertake further
purification, being cleansed of mortal imperfection prior to their
entrance into “the joy of heaven” (Catechism 1030). The place
where this purification takes place is called purgatory.
Purgatory should not be confused with hell or the punishments that
are associated with damnation; rather, it is a place of cleansing
or purifying. The theology of purgatory originated as dogma at the
Council of Basel-Ferrara-Florence (1431-1445), and as a decree at
the 25th session of the Council of Trent (1545-1563). While there
are some sins that will be forgiven in the next world through the
fire of purification in purgatory, there will be others that will
not be forgiven—for instance see the scripture regarding blasphemy
against the Holy Spirit in Matthew 12:32.
The Catholic Church teaches that souls in purgatory can benefit
from prayers and other offerings from those still living in
mortality. Such a practice is supported in scripture, as in 2 Macc.
12:46, which states (speaking of Judas Maccabeus), “Thus he made
atonement for the dead that they might be freed from this sin.”
This is further exemplified by the example of Job, whose sons were
purified by Job’s sacrifice. In honor of the memory of the dead,
the Catholic Church approves of the offering of prayers, alms,
indulgences, and works of penance. The hope is that those in
purgatory, with the help of our prayers and offerings, will be
purified sufficient to “attain the beatific vision of God”
(Catechism 1032).
While these prayers and offerings can be made on behalf of
deceased persons, it is important to note that the Catholic Church
teaches that “there is no repentance for men after death”
(Catechism 393).
A third possible spiritual existence after death is Limbo. Under
pre-Vatican II Catholic doctrine, Limbo was defined as a state of
eternal happiness set apart for un-baptized infants and children
who die before the age of reason. The 1992 version of the
Catechism does not mention Limbo, but does raise a question
concerning the eternal destiny of these infants and children. In a
1984 interview with Vittorio Messori, then-Cardinal Joseph
Ratzinger, head of the Congregation for the Doctrine of the Faith
(now Pope Benedict XVI), said Limbo “has never been a definitive
truth of faith.” A little over twenty years later Pope Benedict
XVI in another interview is quoted as saying “let it drop, since
it has always been only a theological hypothesis” (“Pope to
Demolish Limbo, Halfway House Between Heaven and Hell”, Richard
Owen, London Times, Nov. 30, 2005).
In 2005 the International Theological Commission, an arm of the
Congregation for the Doctrine of Faith, discussed a church
movement toward abolishing Limbo (“Catholic Church likely to
abolish state of Limbo,” Michael Browning; Cox News Service;
Friday, December 2, 2005). Despite this news report, it must be
understood that the International Theological Commission is only
an advisory body to the Congregation for the Doctrine of the
Faith; therefore such conclusions as those reached on limbo have
no official standing as Catholic doctrine.
See Catechism 997, 1030-1032, 1498, and glossary.
Latter-day Saint Doctrine
Latter-day Saints refer to all states in the
afterlife before heaven as the spirit world. The spirit world is a
place where our spirits will exist after death and before the
resurrection. In this place, we will wait, learn, work, and rest
from our labors on the earth. In the spirit world, we prepare for
our resurrection where our spirits will unite with our mortal
bodies to be judged and given a place in the eternities among the
three levels of heaven or outer darkness (both will be explained
in a later section).
Our spirits are able to progress in the spirit world in the same
shape and form as humans (only in a spirit form), including the
same attitudes, thought patterns, desires, and appetites as we had
on earth. If we die with a certain attitude towards righteousness
or wickedness, we will have that same attitude in the spirit
world.
A common question is what form will spirits have in the spirit
world? The answer is given by the prophet Joseph F. Smith, who
taught that all spirits are in adult form, having been in adult
form before their mortal existence, and being in an adult form
after their death—regardless of how old they are at death (Gospel
Doctrine, 455).
The spirit world is divided into two main parts, with one of those
parts being subdivided into two parts—a total of three parts, or
divisions. The Book of Mormon prophet Alma defined Paradise as one
part, and the spirit prison as another. After partial judgment,
spirits who died with a degree of purity, having been obedient to
the commandments of the Lord and the will of God on earth, will go
to Paradise (Luke 23:43). Those who die with a lesser degree of
purity and obedience will go to the spirit prison (1 Pet. 3:19).
There is a separation between the righteous and wicked in Paradise
and the Spirit Prison (Luke 16:26); however, as spirits progress
and learn gospel principles they may move from one state to
another.
Paradise is described by the prophet Alma as being a place where
righteous spirits are able to find rest from their earthly trials.
This rest includes the opportunity to be engaged in service to the
Lord. This vision of service was seen by way of revelation through
Joseph F. Smith. He records having seen Jesus Christ, after his
death, appointing individuals in Paradise to “carry the light of
the gospel to them that were in darkness, even to all the spirits
of men” (D&C 138:30).
Spirit prison is a term used by the Apostle Peter in his first
epistle. He wrote of Jesus after his burial: “By which also he
went and preached unto the spirits in prison” (1 Peter 3:19).
These spirits in prison have not received the gospel for one
reason or another and therefore remain subject to temptation. All
have agency (free will) to choose good and evil. They are taught
and guided by those in Paradise. If they accept the gospel and the
ordinances performed for them in the Holy Temples on earth (see
Chapter 17 on Temples), they can depart from the spirit prison to
enter Paradise.
The spirit prison is divided between those who have not yet
received the gospel and those who rejected the gospel while living
on the earth. Those who rejected the gospel are in a state of
suffering “in a condition known as hell” (Gospel Principles,
292), which is really a temporary hell before the resurrection.
These individuals in hell are unable to experience the mercy of
Jesus Christ, having separated themselves according to their own
free will. Their time in hell will be temporary, as outlined in
Acts 2:27: “Because thou wilt not leave my soul in hell.”
Following this period of suffering, these individuals will take
part in the second resurrection (to be discussed in a later
section of this chapter) and be allowed entrance into the
telestial kingdom, the least of the kingdoms of God following the
final judgment. The telestial kingdom could be called the lowest
level of heaven (to be discussed in a later section).
From the time that Jesus descended into the Spirit Prison until
the present day, the Church of Christ operates in the spirit
world. The teachings of President Wilford Woodruff testify to this
fact: “The same Priesthood exists on the other side of the veil. …
Every Apostle, every Seventy, every Elder, etc., who has died in
the faith as soon as he passes to the other side of the veil,
enters into the work of the ministry” (Journal of Discourses,
22:333–34).
Likewise families are organized in the Spirit World. President
Jedediah M. Grant, a counselor in the First Presidency under
Brigham Young, was said to have seen a vision of the Spirit World.
He described this to Heber C. Kimball, who wrote: “He said that
the people he there saw were organized in family capacities. …”
(Heber C. Kimball, Journal of Discourses, 4:135–36).
The location of the Spirit World is physically the same realm as
that in which we live in today. Referring to the spirits of
righteous people who have died and entered into the Spirit World,
the prophet Joseph Smith said they “are not far from us, and know
and understand our thoughts, feelings, and motions, and are often
pained therewith” (Teachings of the Prophet Joseph Smith,
326). On this matter President Ezra Taft Benson said, “Sometimes
the veil between this life and the life beyond becomes very thin.
Our loved ones who have passed on are not far from us” (Conference
Report, Apr. 1971, 18; or Ensign, June 1971, 33), while
President Brigham Young left little ambiguity when he commented,
“Where is the spirit world? It is right here” (Discourses of
Brigham Young, 376).
See chapter 14 in Catholic Roots, Mormon Harvest
for a more comprehensive explanation and commentary on Purgatory and
the Spirit World
 The Second Coming
Catholic Doctrine
At the end of time Christ will appear to judge
the living and the dead. Creation will have been fully realized.
This is called the parousia. “At the end of time, the
Kingdom of God will come in its fullness. After the universal
judgment, the righteous will reign for ever with Christ, glorified
in body and soul. The universe itself will be renewed: The Church
. . . will receive her perfection only in the glory of heaven,
when will come the time of the renewal of all things. At that
time, together with the human race, the universe itself, which is
so closely related to man and which attains its destiny through
him, will be perfectly re-established in Christ” (Catechism 1042).
Heaven and on earth will be in Christ according to the statutes of
God. The events of this time are described in compassionate detail
by John the Revelator from the Book of Revelation in the New
Testament: “I also saw the holy city, a new Jerusalem, coming down
out of heaven from God, prepared as a bride adorned for her
husband. I heard a loud voice from the throne saying, "Behold,
God's dwelling is with the human race. He will dwell with them and
they will be his people and God himself will always be with them
(as their God). He will wipe every tear from their eyes, and there
shall be no more death or mourning, wailing or pain, (for) the old
order has passed away” (Rev. 21:2-4).
At the time of the parousia there will be a community of people
who are redeemed and unified with Christ and who will symbolically
be “the wife of the Lamb” (Rev. 21:9) and remain unharmed from
that point forward. They will witness the beatific vision: the
eternal and intimate knowledge of God, resulting in extraordinary
happiness or blessedness. The physical universe will be restored
and glorified to its original state, without any possibility of
future blemish, and be subject to the service of the redeemed.
This new earth will be a dwelling place for the righteous. There
will be unparalleled happiness, and the framework of a new human
family will be raised—all under the blessings and influence of the
Holy Trinity.
The time and manner in which the parousia will take place is
unknown to all on the earth. It is worth nothing, that while some
Christian sects ascribe to the theology of a millennium (a
thousand year reign of Christ at the time of the resurrection
before the final judgment), the Catholic Church does not.
See Catechism 1042-1045, 1047-1050, and glossary.
Latter-day Saint Doctrine
The Church of Jesus Christ of Latter-day Saints
teaches that the second coming of Jesus Christ will usher in a
period known as the millennium. Taken from the Latin word mille
(a thousand) and annum (year), the millennium reign of
Jesus Christ will be one thousand years of peace, joy, and love
preceded by the first resurrection, and followed by the second
resurrection and Final Judgment.
At the second coming of Christ, the spirits in paradise will be
resurrected and take part in the millennium. Those living
righteously upon the earth at the time of the second coming will
“be changed in the twinkling of an eye from mortality to
immortality” (3 Nephi 28:8). Those taking part will be righteous
people who have lived lives worthy of the opportunity and will
gain entrance into the terrestrial or celestial kingdom (second
and highest level of heaven, respectively) following the final
judgment. Brigham Young taught that there will be members of
various religions and sects taking part in the millennium, all of
whom will retain their agency (free will). (Daniel H. Ludlow, ed.,
Latter-day Prophets Speak, 261–62.).
The 10th Article of Faith confirms that during the millennium
“Christ will reign personally upon the earth; and, that the earth
will be renewed and receive its paradisiacal glory.” There are
many details of the millennium that have yet to be revealed.
Joseph Smith taught that Jesus would not likely live on the earth
during the millennium, but rather appear as necessary to help
govern (Teachings of the Prophet Joseph Smith, 268).
During the millennium members of the Church will be involved in
missionary work and temple work. Missionary work will involve
teaching the gospel to those on earth who lack the understanding
of the fullness of truth. Temple work will involve participating
in the ordinances of salvation and exaltation including baptisms,
endowments, marriages, and sealings (see the section on temples in
chapter 17). There will be no disease or death (D&C 63:51; D&C
101:29–31). In the midst of these important spiritual activities
will be much of life as we know it today (see Isaiah 65:21),
except everything will be done and be governed on the principles
of righteousness (see Discourses of Brigham Young, 115). As
stated in the 10th Article of Faith, the earth will be renewed and
it will resemble the Garden of Eden during the time of Adam and
Eve. All land masses will be joined together as one continent (D&C
133:23–24).
There will be universal peace during the millennium, as Satan will
be bound during the thousand years and will have no power over the
children of God (Rev. 20:2-3, D&C 101:28). There will be no wars
on the earth and harmony will reign throughout the land. The
Prophet Isaiah had a vision of this period when he wrote, “They
shall beat their swords into plowshares, and their spears into
pruninghooks: nation shall not lift up sword against nation,
neither shall they learn war any more” (Isaiah 2:4). Likewise the
animal kingdom will be at peace (Isaiah 11:6–7).
There will be no separation of Church and state, as Christ will
lead both the Church and the government as the religious and
political leader. The government will be firmly established on
principles of righteousness, with liberty and freedom for all
people, with a capital in America and another in Jerusalem (Joseph
Fielding Smith, Doctrines of Salvation, 3:66–72).
The millennium will also be a time when many gospel truths that
are not known today will be revealed to the entire world. The
prophet Joseph Smith received the following revelation: “Yea,
verily I say unto you, in that day when the Lord shall come, he
shall reveal all things—Things which have passed, and hidden
things which no man knew, things of the earth, by which it was
made, and the purpose and the end thereof—Things most precious,
things that are above, and things that are beneath, things that
are in the earth, and upon the earth, and in heaven” (D&C
101:32–34).
At the end of the millennium, before the final judgment, there
will be one final conflict that will engulf the entire earth as a
final test. The Book of Revelation outlines this struggle in which
Satan is set free for a short season (Rev. 20:7-8). Satan will
gather his armies, while Michael will gather his, for one final
battle for the souls of men. At this time there will be some who
will exercise their free will contrary to the commandments of God.
Following this final conflict, Satan and his followers will be
cast out from among the children of God forever. This will be
immediately followed by the final judgment and entrance into one
of the three kingdoms.
See Gospel Principles, 282-285.
See chapter 14 in Catholic Roots, Mormon
Harvest for a more comprehensive explanation and commentary on the
Second Coming
 The Resurrection
Catholic Doctrine
When a person dies, the soul separates from the body: The body is
laid to rest and the soul moves on to encounter God. By the power
of Christ’s resurrection, all who have died will experience their
souls reuniting with their bodies in the resurrection.
“The raising of the righteous, who will live forever with the
risen Christ, on the last day. The eleventh article of the
Christian creed states, “I believe in the resurrection of the
body.” The resurrection of the body means not only that the
immortal soul will live on after death, but that even our “mortal
bodies” (Rom 8:11) will come to life again” (Catechism glossary).
Christ spoke of the resurrection, leaving little doubt as to the
truthfulness of the doctrine. The Apostle Paul was an avid
defender of the doctrine of the resurrection. In his first letter
to the Corinthians (verses 12-14), Paul admonishes the saints who
question the resurrection: “…how can some of you say that there is
no resurrection of the dead? But if there is no resurrection of
the dead, then Christ has not been raised; if Christ has not been
raised, then our preaching is in vain and your faith is in vain.”
Preceding the final judgment at the “last day, at the end of the
world” in close proximity to Christ’s Parousia, the resurrection
will come to all who have died, regardless of their state, “the
righteous and the unrighteous” (Acts 24:15). This event is
described in John 5:28-29: “…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" (John 5:28-29).
The bodies in which we will be resurrected in are the same that we
have today. The doctrine affirming this concept comes from the
Second Council of Lyon (the Fourteenth Ecumenical Council Of the
Roman Catholic Church from 1272 to 1274) which yielded the
statement: "We believe in the true resurrection of this flesh that
we now possess" (Council of Lyons II: DS 854). The doctrine of
being resurrected to our own body is further supported by Paul,
who wrote, "We sow a corruptible body in the tomb, but he raises
up an incorruptible body, a "spiritual body" (1 Cor. 15:42-44).
Explaining the “how” of the resurrection is beyond human
understanding, but will be the work of the Holy Trinity. Those
with great faith may be given the ability to do so, while the
Eucharist provides a glimpse of our own transfiguration as a proxy
to the resurrection. Additionally, the sacraments of baptism and
confirmation provide symbolic representations of the resurrection
by being buried in the water as death, and rising out of the water
in life, being touched by the Holy Spirit.
The resurrection and life of the risen Christ brings hope that we
too will rise up in the resurrection at the last day and live with
Christ forever. This is made possible as we allow God to dwell
inside of us enabling Him to raise our mortal bodies. Through our
participation in the Eucharist we are already unified to the Body
of Christ, and through the resurrection we will “also will appear
with him in glory" (Col 3:4).
See Catechism 989 to 991, 997 to 1003, 1015, 1017, 1038, and
glossary.
Latter-day Saint
Doctrine
Throughout the ages, death has brought about feelings of finality
and despair. In the minds of many, death is the end leaving no
hope for the future. The faithful know that Jesus Christ has
“broken the bands of death” (Mosiah 16:7), and by doing so “death
is swallowed up in victory” (1 Cor. 15:54). This victory over
death comes through the atonement and resurrection of Jesus
Christ.
There are numerous scriptures that provide detailed accounts of
Christ’s resurrection, while providing a clear understanding of
the future resurrection of all people who have lived and died in
mortality upon the earth. Jesus exclaimed, “Because I live, ye
shall live also” (John 14:19), referring to our own resurrection.
In death, our bodies and spirits are separated; in the
resurrection our bodies and spirits are reunited in a perfected
state. The Book of Mormon prophet Alma recorded these words from
the prophet Amulek: “The spirit and the body shall be reunited
again in its perfect form; both limb and joint shall be restored
to its proper frame, even as we now are at this time; … Now, this
restoration shall come to all, both old and young, both bond and
free, both male and female, both the wicked and the righteous; and
even there shall not so much as a hair of their heads be lost; but
every thing shall be restored to its perfect frame…” (Alma
11:42–44).
The resurrection not only restores life, but ushers in a new phase
in our eternal progression. The Apostle Dallin H. Oaks wrote, “In
our eternal journey, the resurrection is the mighty milepost that
signifies the end of mortality and the beginning of immortality” (Dallin
H. Oaks, “Resurrection,” Ensign, May 2000, 14). Without the
resurrection we could not achieve immortality, nor could we
experience a “fullness of joy” (D&C 93:33–34). Paul understanding
the hopelessness that would result from the absence of the
resurrection wrote, “If there be no resurrection of the dead, then
… is our preaching vain, and your faith is also vain” (1 Cor.
15:13–14).
Our knowledge of the resurrection gives hope and understanding
that death is not the end, but rather a gateway to the eternities.
Our testimony of the resurrection helps us put into perspective
our trials in mortality, while providing us motivation to live our
lives in accordance with the commandments of God.
It behooves us to prepare ourselves for the resurrection by living
a righteous life on earth, including taking care of the body we
have now. The resurrection will not cleanse us from sin or
magically change our souls from one state to another. In his
letter to the Corinthians Paul was quite clear that those who are
void of righteousness in mortality will not be raised in
righteousness in the resurrection (1 Cor. 15:35-44). To this end
Alma counsels men that “this life is the time for men to prepare
to meet God” (Alma 34:32).
Unique to Latter-day Saint doctrine is the principle of families
being together forever through the sealing powers of priesthood in
the holy temple. Applying this doctrine to the resurrection means
that we have the opportunity to be resurrected with family members
and to live together in the eternities. Not only is such doctrine
a motivation to live a righteous life while on earth, but it gives
hope in times where temporal death separates loved ones.
Elder Bruce R. McConkie points out that there are two distinctly
different resurrections that are approximately 1,000 years apart:
“Two great resurrections await the inhabitants of the earth: one
is the first resurrection, the resurrection of life, the
resurrection of the just; the other is the second resurrection,
the resurrection of damnation, the resurrection of the unjust” (Mormon
Doctrine, Bruce R. McConkie; 1979 Bookcraft, Salt Lake City,
640). Elder McConkie goes on to explain that the first
resurrection will happen at the second coming and have a morning
(for those who will meet Christ at his second coming – Celestial
bodies) and an afternoon (for those who come forth right after the
second coming – Terrestrial bodies). See 1 Cor. 15:40 for Biblical
references to Celestial and Terrestrial bodies, as well as the
final section in this chapter. Following the thousand year
millennial reign of Christ, the second resurrection will take
place. Those coming forth first in the second resurrection will
have Telestial bodies, and those coming forth last in the second
resurrection will be cast into outer darkness, both with and
without bodies including those who gave up their first estate
(Satan and his followers who will not have a body and therefore
technically not resurrected) and the sons of perdition (those
whose sins are unforgivable).
See chapter 14 in Catholic Roots, Mormon
Harvest for a more comprehensive explanation and commentary on the
Resurrection
 Final Judgment
Catholic Doctrine
The Catechism defines the “Last Judgment”: “The “Last Judgment” is
God’s triumph over the revolt of evil, after the final cosmic
upheaval of this passing world. Preceded by the resurrection of
the dead, it will coincide with the second coming of Christ in
glory at the end of time, disclose good and evil, and reveal the
meaning of salvation history and the providence of God by which
justice has triumphed over evil” (Catechism glossary).
At the Second Council of Lyons, the declaration was made that "The
holy Roman Church firmly believes and confesses that on the Day of
Judgment all men will appear in their own bodies before Christ's
tribunal to render an account of their own deeds" (Council of
Lyons II [1274]: DS 859; cf. DS 1549).
The New Testament beautifully describes, with no ambiguity, the
scene that will take place at the final judgment, “When the Son of
Man comes in his glory, and all the angels with him, he will sit
upon his glorious throne, and all the nations will be assembled
before him. And he will separate them one from another, as a
shepherd separates the sheep from the goats” (Matt. 25:31-32).
Matthew goes on to describe how the sheep will be on Jesus’ right
and the goats on his left, and he will say to those on his right,
“Come, you who are blessed by my Father. Inherit the kingdom
prepared for you from the foundation of the world (Matt. 25:34).
He then explains to those on his right why they are being given
such a wonderful reward according to their faith and works as he
says, “For I was hungry and you gave me food, I was thirsty and
you gave me drink, a stranger and you welcomed me, naked and you
clothed me, ill and you cared for me, in prison and you visited
me” (Matt. 25:35-36).
Then Christ he will look to those on his left and boldly pronounce
judgment upon them by saying, “Depart from me, you accursed, into
the eternal fire prepared for the devil and his angels. For I was
hungry and you gave me no food, I was thirsty and you gave me no
drink, a stranger and you gave me no welcome, naked and you gave
me no clothing, ill and in prison, and you did not care for me”
(Matt. 25:41-43). Christ will then explain the reasons for such a
judgment and finalize the verdict with the words, “And these will
go off to eternal punishment, but the righteous to eternal life"
(Matt. 25:46).
In this scriptural account we are witnesses to the fact that each
man (and woman) individually will be brought before Christ, who is
“the way and the truth and the life” (John 14:6), and each
person’s bond with God and actions on earth will be made known to
all. Upon that knowledge, the Last Judgment will be rendered to
its fullest consequences—both good, and bad—according to the
earthly life that person led.
One’s life on earth will have many aspects to it that will be
exposed during the Last Judgment. That which was secret will be
revealed; where love was rejected there will be a judgment
rendered; those who felt the sacrifice of Jesus Christ was
meaningless will be smitten for their rejection as they will have
judged themselves; and those who mistreated and abused their
neighbors will be held accountable as if they did those very
things to Christ himself —“as you did it to one of the least of
these my brethren, you did it to me” (Matt 25:40). God’s justice
will reign over all injustices, and his love will conquer all
death during the Last Judgment.
The time of the Last Judgment is only to God the Father. The
Catholic Church expends all of its efforts and prays that not a
single person would be lost during the Last Judgment. We know that
should it be true that “no one can save himself,” that it is
likewise true that God "desires all men to be saved" (1 Tim 2:4),
and that for him "all things are possible" (Mt 19:26) (Catechism
1058).
See Catechism 678 to 682, 1021, 1038 to 1040, 1056, 1058, 1059,
and glossary.
Latter-day Saint
Doctrine
The scriptures abound with passages that clearly indicate we will
be judged at the end times according to our works. Consider the
following scripture from the book of Revelation: “And I saw the
dead, small and great, stand before God; and the books were
opened: and another book was opened, which is the book of life:
and the dead were judged out of those things which were written in
the books, according to their works” (Revelation 20:12).
There are many New Testament scriptures that directly correlate
the reward that people will receive from their works on earth
(such as Matt. 16:27, 1 Cor. 3:14, 2 Tim 4:14), each referring to
the Final Judgment. The Final Judgment is the last and ultimate in
a succession of judgments starting with premortal life, then
earthly life, and concluding with resurrection. Not to be confused
with the Partial Judgment that takes place immediately after our
death, the Final Judgment takes place after our resurrection and
the millennial reign of Christ.
The works on which we will be judged will include our words,
thoughts, and actions. With respect to words, Jesus Christ taught
his disciples, “Every idle word that men shall speak, they shall
give account thereof in the day of judgment. For by thy words thou
shalt be justified, and by thy words thou shalt be condemned”
(Matthew 12:36–37). With respect to our thoughts, the prophet Alma
taught, “Our thoughts will also condemn us” (Alma 12:14).
Our works are written in the books referred to in the scripture
from Revelation 20:12. Joseph Smith taught that this scriptural
reference was true in that we will be judged based upon records
kept on earth. Joseph Fielding Smith said, “We are going to be
judged out of the things written in books, out of the revelations
of God, out of the temple records, out of those things which the
Lord has commanded us to keep. … There will be the record in
heaven which is a perfect record” (Joseph Fielding Smith,
Doctrines of Salvation, 2:200).
The Apostle Paul taught about being judged out of records, but a
different record—that which is written in our hearts. Paul wrote
to the Romans, “Which shew the work of the law written in their
hearts, their conscience also bearing witness, and their thoughts
the mean while accusing or else excusing one another” (Romans
2:15). He likewise wrote to the Corinthians, “Ye are our epistle
written in our hearts, known and read of all men: Forasmuch as ye
are manifestly declared to be the epistle of Christ ministered by
us, written not with ink, but with the Spirit of the living God;
not in tables of stone, but in fleshy tables of the heart” (2
Corinthians 3:2–3).
These records written in our hearts will be made known during the
Final Judgment and be used to render the final verdict upon us.
President John Taylor reinforced this principle when he said “[The
individual] tells the story himself, and bears witness against
himself. … That record that is written by the man himself in the
tablets of his own mind—that record that cannot lie—will in that
day be unfolded before God and angels, and those who sit as
judges” (Daniel H. Ludlow, ed., Latter-day Prophets Speak,
56–57).
We will be judged not only by the Lord Jesus Christ in all his
glory, but by those to whom Christ delegates the power and
authority to judge. God the Father will not judge anyone, but will
delegate that power and authority to the savior (John 5:22).
Likewise this same delegation of judgment will take place as
Christ assigns the original twelve apostles the power to judge:
“that ye which have followed me, in the regeneration when the Son
of man shall sit in the throne of his glory, ye also shall sit
upon twelve thrones, judging the twelve tribes of Israel” (Matt.
19:28 and Luke 22:30). There will be others appointed as well by
the hand Christ who will be given the power and authority to judge
righteously.
The result of the Final Judgment will see everyone assigned to
four possible places to dwell for all eternity: “the celestial
kingdom (the highest degree of glory), the terrestrial kingdom
(the second degree), the telestial kingdom (the lowest degree),
...outer darkness (the kingdom of the devil—not a degree of
glory)” (Gospel Principles, 297). Doctrine and Covenants 76
describes each of these places in detail and discusses the choices
we make and their effects on our assignment to the appropriate
place—regardless of religious affiliation.
“We speak, think, and act according to celestial, terrestrial, or
telestial law. Our faith in Jesus Christ, as shown by our daily
actions, determines which kingdom we will inherit” (Gospel
Principles, 298).The Church urges all members to be faithful
in mortality to take full advantage of the atoning power of Christ
through repentance everyday, so that we will remain worthy and
prepared for the Final Judgment. If we do this, we can return to
live with our Heavenly Father in the Celestial Kingdom.
See chapter 14 in Catholic Roots, Mormon
Harvest for a more comprehensive explanation and commentary on the
Final Judgment
 Hell
Catholic Doctrine
The Catechism defines hell as “The state of definitive
self-exclusion from communion with God and the blessed, reserved
for those who refuse by their own free choice to believe and be
converted from sin, even to the end of their lives.”
The Catholic Church is explicit in that hell is a real place that
will last for all eternity. Those who die with unresolved mortal
sin will be judged accordingly and be relegated to spending all
eternity in hell where they will suffer the punishments of endless
torment. John the Baptist describes the state of hell as
“unquenchable fire” (Luke 3:17), as did Jesus when he spoke of
“Gehenna…the unquenchable fire” (Mark 9:43), a place set aside for
those who reject faith in Christ. In the final judgment Jesus will
“…send his angels, and they will collect out of his kingdom all
who cause others to sin and all evildoers. They will throw them
into the fiery furnace, where there will be wailing and grinding
of teeth” (Matt. 13:41-42).
Although the metaphors of fire and burning overwhelm the
scriptural depiction of hell, the key suffering of hell will be
the evil doers “eternal separation from God, in whom alone man can
possess the life and happiness for which he was created and for
which he longs” (Catechism 1035). One can literally translate this
to there being no possibility for happiness in hell, and thus the
relentless emphasis on suffering.
None of God’s children are predestined to hell, but are rather
assigned to the torment of hell through the continual exercising
of free will in rejection of God until the end of life. It is
impossible to become united with God without our electing to love
God ourselves. The scriptures admonish man to accept the grace of
God, to turn away from sin, to experience conversion, and walk in
the path of righteousness towards eternal life. The Catholic
Church entreats the mercy of God, through the celebration of the
liturgy and prayers of its members, in hopes of being spared from
final damnation (the living and the dead) and to have peace in
this life and the next.
See Catechism, 1033 to 1037, 1055, 1058, and glossary.
Latter-day Saint
Doctrine
The scriptures outline the existence of two different states of
hell: one is temporary before the resurrection, and the other is
eternal after the final judgment.
The Temporary State of Hell
This book’s section on the spirit world identifies a division of
the Spirit Prison called hell, or temporary hell. Those who die in
a serious state of sin, without a testimony of Jesus Christ, will
be relegated to spend their time in temporary hell until the
second resurrection (of the unjust) at the end of the millennium
(John 5:28-29). In a revelation given to the Prophet Joseph Smith
the Lord said, “These are they who are cast down to hell and
suffer the wrath of Almighty God, until the fullness of times,
when Christ shall have subdued all enemies under his feet, and
shall have perfected his work” (D&C 76:106).
The Lord describes these individuals as “liars, and sorcerers, and
adulterers, and whoremongers, and whosoever loves and makes a lie”
(D&C 76:103). These spirits will be resurrected, and because of
God’s infinite mercy, they will inherit the telestial kingdom (the
third [lowest] level of heaven), be saved, and experience the
presence of the Holy Ghost and the ministering of angels—but not
the presence of God nor of Jesus Christ (D&C 76:88). They are
damned because they can progress no further.
The Hell That Has No End
The second state of hell is the one most popularly thought of
among Christians—the hell that has no end. It is the hell that
involves endless torment and separation from God, a place
eternally without hope. This hell is also referred to as outer
darkness. There is no mercy attending to these spirits because
they are lost as the “sons of perdition” (John 17:12). The Book of
Mormon prophet Nephi further describes these sons of perdition and
their grievous states and sins, and even those who become “like”
the sons of perdition (3 Ne. 27:32 and 3 Ne. 29:7).
“Lucifer is Perdition. He became such by open rebellion against
the truth, a rebellion in the face of light and knowledge…In
rebellion with him were one-third of the spirit hosts of heaven.
These all were thus followers (or in other words sons) of
perdition. They were denied bodies, were cast out onto the earth,
and thus came the devil and his angels—a great host of sons of
perdition” (Mormon Doctrine, 746).
There are three degrees of glory that will be explained in the
next section regarding heaven, each one being assigned following
the Final Judgment. There will be those who will not receive any
degree of glory (D&C 88:24). “…And they shall go away into
everlasting punishment, which is endless punishment, which is
eternal punishment, to reign with the devil and his angels in
eternity, where their worm dieth not, and the fire is not
quenched, which is their torment—And the end thereof, neither the
place thereof, nor their torment, no man knows” (D&C 76:44-45).
Besides the sons of perdition, these are individuals who have
“sinned against the Holy Ghost” (Matt. 12:32), making it
impossible to “renew them again unto repentance; seeing they
crucify to themselves the Son of God afresh, and put him to an
open shame” (Heb. 6:6).
Joseph Fielding Smith taught, “How fortunate it is that in the
mercy of God there will be comparatively few who will partake of
this awful misery and eternal darkness” (Joseph Fielding Smith,
Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols., Salt
Lake City: Bookcraft, 1954–56, 1:49).
See H. Donl Peterson, professor of Ancient Scripture at Brigham
Young University in an article titled I Have a Question (Ensign,
Apr. 1986, 36); Joseph Fielding Smith, Doctrines of Salvation,
comp. Bruce R. McConkie, 3 vols., Salt Lake City: Bookcraft,
1954–56, 1:47–49.
See chapter 14 in Catholic Roots, Mormon
Harvest for a more comprehensive explanation and commentary on
Hell
 Heaven
Catholic Doctrine
The Catechism defines heaven as “Eternal life with God; communion
of life and love with the Trinity and all the blessed. Heaven is
the state of supreme and definitive happiness, the goal of the
deepest longings of humanity” (Catechism glossary).
Following the Final Judgment, the righteous in a perfectly
purified state of grace and friendship with God will be rewarded
entrance into heaven. In heaven these faithful individuals will
rule with Christ forever in a universe transformed, clothed in
resurrected bodies that are glorified and perfected. In this
glorious state, “we shall be like him [God], for we shall see him
as he is” (1 John 3:2). This ability to see and be like God is not
possible unless God reveals himself more fully to the
understanding of man, as will be the case in heaven. This
revealing is called "the beatific vision," in which God will be
“all in all” (1 Cor. 15:28). One can only image the happiness that
will exist because of these wondrous events, and sharing
immortality in heaven with “the righteous and God’s friends”
(Catechism 1028).
We cannot imagine what it will be like to be united with God in
heaven. Although the scriptures provide anecdotal descriptions,
still the understanding is beyond our reach. Paul gives counsel on
this predicament when he tells the Corinthians, “no eye has seen,
nor ear heard, nor the heart of man conceived, what God has
prepared for those who love him" (1 Cor. 2:9). Those blessed to be
in heaven will not only reign with Christ, but will continue in a
state of happiness fulfilling God’s will along with others and the
rest of creation.
See Catechism 1023 to 1029, 1060, and glossary.
Latter-day Saint
Doctrine
The Latter-day Saint doctrine of heaven is established through key
scriptures from the Bible, with additional detail found in modern
day scriptures. The Biblical scriptures introduce and outline the
existence of three levels of heaven, while the revelations given
in the Doctrine and Covenants describe in detail the various
glories in heaven that can be expected by those who will enter
after the Final Judgment.
The savior told his disciples, “In my Father’s house are many
mansions: if it were not so, I would have told you. I go to
prepare a place for you” (John 14:2). This scripture is joined by
two letters written by the Apostle Paul to the Corinthians. Paul
wrote about a man who had been “caught up to the third heaven” (2
Cor. 12:2), while mentioning and briefly describing three states
in the resurrection—the celestial and the terrestrial—and alluding
to a third (1 Cor. 15:40-42).
Doctrine and Covenants 76 and 131 complete the missing parts of
the scriptural puzzle by clearly describing three kingdoms of
heaven following the Final Judgment, with the highest kingdom
(Celestial) having three degrees of glory. There is also a forth
place called outer darkness, which is the eternal hell spoken of
in an earlier section of this chapter.
Jesus spoke of “preparing” a place in the house of his father.
This same type of preparation takes place for each of us on earth
as we prepare ourselves for the kingdom into which we choose to
enter. Our works and faith in Christ, exercised in the choices we
have made on earth, will decide which kingdom (place or state) we
are prepared to live in following the Final Judgment.
The Celestial Kingdom
The celestial kingdom is considered the highest of all of the
levels of heaven (the third heaven that Paul spoke of). This is
the kingdom Paul described as being the “glory of the sun” (1 Cor.
15:41), in which Jesus Christ and our Heavenly Father will dwell.
The happiness of those who will enter the celestial kingdom, and
the beauty of the physical surroundings, will be far beyond our
current ability to imagine.
Those who will enter the celestial kingdom are those who love and
have chosen (and will continue to choose) to obey Jesus Christ and
our Heavenly Father. These individuals have repented of their
sins, committed their lives to Jesus Christ as their savior, have
entered the waters of baptism, have received the gift of the Holy
Ghost, and have exercised faith sufficient to triumph over the
world through the perfection of the atonement of Jesus Christ.
The Lord has made a provision for other individuals to enter into
the celestial kingdom as well. Those who die in mortality lacking
a knowledge of the gospel but “would have received it with all
their hearts” (D&C 137:7–9) are allowed entrance into the
celestial kingdom, as are those children who “Die before they
arrive at the years of accountability [age of eight]” (D&C
137:10)—including those who will have been aborted.
Within the celestial kingdom is a place set aside for those who
will be exalted— enabled to continue to grow their eternal
families. To achieve this magnificent blessing an individual must
be married in the temple for time and all eternity and have made
and kept sacred temple covenants. These individuals will become
like Heavenly Father and receive all that he has including the
ability to have spirit children and to make new worlds, that is,
they will inherit from Heavenly Father his creative ability. Jesus
alluded to this great blessing in the parable of the talents when
he said, “Well done, thou good and faithful servant; thou hast
been faithful over a few things, I will make thee ruler over many
things: enter thou into the joy of thy lord” (Matthew 25:23).
Doctrine and Covenants 76:50-70 gives a detailed scriptural
account of the celestial kingdom.
The Terrestrial Kingdom
The terrestrial kingdom is considered the second highest of the
levels of heaven. This is the kingdom Paul described as being the
“glory of the moon” (1 Cor. 15:41), in which Jesus Christ will
dwell on a frequent basis.
Those who will enter into the terrestrial kingdom are those who
rejected the gospel of Jesus Christ on earth but received it in
the spirit world. These are individuals who are honorable, but
were blinded by the craftiness of men and thus not valiant in
their testimony of Jesus.
Those who dwell in the terrestrial kingdom will not have claim to
their family in the eternities. Although not close to the
happiness of those who will dwell in the celestial kingdom, our
Father in Heaven will grant to these terrestrial bodies the
happiness they will be ready and are prepared to receive.
Doctrine and Covenants 76: 71-80 gives a detailed scriptural
account of the terrestrial kingdom.
The Telestial Kingdom
The terrestrial kingdom is the lowest level of heaven. This is the
kingdom Paul described as being the “glory of the stars” (1 Cor.
15:41), in which the influence of the Holy Ghost will reside and
angels will minister.
Those who will enter into the telestial kingdom are those who
rejected the gospel and testimony of Jesus Christ on earth and in
the spirit world. These individuals are described in the
scriptures as liars, sorcerers, adulterers, whoremongers, and
those who make and love lies. These individuals will be the last
to be resurrected after suffering for their earthly sins in the
spirit world until the end of the millennium.
Those who dwell in the terrestrial kingdom will be without their
family and will live on their own for all eternity. Although not
close to the happiness of those who will dwell in the celestial or
terrestrial kingdom, our Father in Heaven will grant to these
terrestrial bodies the happiness they will be ready and are
prepared to receive. There will be many who will dwell in the
telestial kingdom following the Final Judgment.
Doctrine and Covenants 76: 81-89 gives a detailed scriptural
account of the telestial kingdom.
Outer Darkness
Described in the proceeding section on hell, outer darkness is the
eternal hell where the devil and those who follow him, including
the sons of perdition, will be relegated to live for all eternity.
Those who will dwell in outer darkness will have made their own
choices to follow Satan and will not be forgiven. These people
will suffer in darkness and sorrow forever.
Doctrine and Covenants 76: 32-49 gives a detailed scriptural
account of outer darkness.
The gospel of Jesus Christ imparts to all of God’s children
everything we need to know and understand to receive the blessings
of the celestial kingdom. By learning and following the principles
of the gospel, we can know our Heavenly Father, develop a personal
relationship with our savior Jesus Christ, and learn to live the
life that God our father desires us to live, the life that will
lead us back to him.
See Gospel Fundamentals, Part Ten: Life after Death, 36:
Eternal Life, 201 and Lesson 8: The Three Kingdoms of Glory,”
Preparing for Exaltation: Teacher’s Manual, 38.
See chapter 14 in Catholic Roots, Mormon
Harvest for a more comprehensive explanation and commentary on
Heaven |
