Heaven - Revision history

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	==Theosophy==		==Theosophy==
	It is believed in Theosophy of Helena Blavatsky that each religion (including Theosophy) has its own individual heaven in various regions of the upper astral plane that fits the description of that heaven that is given in each religion, which a soul that has been good in their previous life on Earth will go to. The area of the upper astral plane of Earth in the upper atmosphere where the various heavens are located is called ''Summerland'' (Theosophists believe [[Hell]] is located in the lower astral plane of Earth which extends downward from the surface of the earth down to its center). However, Theosophists believe that the soul is recalled back to Earth after an average of about 1400 years by the ''Lords of Karma'' to incarnate again. The final heaven that souls go to billions of years in the future after they finish their ~~[[reincarnation\|~~cycle of incarnations]] is called ''Devachan''.<ref>Leadbeater, C.W. ''Outline of Theosophy'' Wheaton, Illinois, USA:1915 Theosophical Publishing House</ref>		It is believed in Theosophy of Helena Blavatsky that each religion (including Theosophy) has its own individual heaven in various regions of the upper astral plane that fits the description of that heaven that is given in each religion, which a soul that has been good in their previous life on Earth will go to. The area of the upper astral plane of Earth in the upper atmosphere where the various heavens are located is called ''Summerland'' (Theosophists believe [[Hell]] is located in the lower astral plane of Earth which extends downward from the surface of the earth down to its center). However, Theosophists believe that the soul is recalled back to Earth after an average of about 1400 years by the ''Lords of Karma'' to incarnate again. The final heaven that souls go to billions of years in the future after they finish their cycle of incarnations is called ''Devachan''.<ref>Leadbeater, C.W. ''Outline of Theosophy'' Wheaton, Illinois, USA:1915 Theosophical Publishing House</ref>

	==Criticism of the Belief in Heaven==		==Criticism of the Belief in Heaven==

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	The Bahá'í Faith regards the conventional description of heaven (and hell) as a specific place as symbolic. The Bahá'í writings describe heaven as a "spiritual condition" where closeness to God is defined as heaven; conversely [[hell]] is seen as a state of remoteness from God. Bahá'u'lláh, the founder of the Bahá'í Faith, has stated that the nature of the life of the soul in the afterlife is beyond comprehension in the physical plane, but has stated that the soul will retain its consciousness and individuality and remember its physical life; the soul will be able to recognize other souls and communicate with them.<ref name="lafd">{{cite book \| title = Life After Death: A study of the afterlife in world religions \| last = Masumian \| first = Farnaz \| publisher = Oneworld Publications \| location = Oxford \| year = 1995 \| isbn = 1-85168-074-8}}</ref>		The Bahá'í Faith regards the conventional description of heaven (and hell) as a specific place as symbolic. The Bahá'í writings describe heaven as a "spiritual condition" where closeness to God is defined as heaven; conversely [[hell]] is seen as a state of remoteness from God. Bahá'u'lláh, the founder of the Bahá'í Faith, has stated that the nature of the life of the soul in the afterlife is beyond comprehension in the physical plane, but has stated that the soul will retain its consciousness and individuality and remember its physical life; the soul will be able to recognize other souls and communicate with them.<ref name="lafd">{{cite book \| title = Life After Death: A study of the afterlife in world religions \| last = Masumian \| first = Farnaz \| publisher = Oneworld Publications \| location = Oxford \| year = 1995 \| isbn = 1-85168-074-8}}</ref>

	For Bahá'ís, entry into the next life has the potential to bring great joy.<ref name="lafd" /> Bahá'u'lláh likened death to the process of birth. He explains: "The world beyond is as different from this world as this world is different from that of the child while still in the womb of its mother."<ref name="gwb">{{cite book \|author=Bahá'u'lláh \|year=1976 \|title=Gleanings from the Writings of Bahá'u'lláh \|publisher=Bahá'í Publishing Trust \|location=Wilmette, Illinois, USA \|isbn=0-87743-187-6 \| pages = 157 \|url=http://reference.bahai.org/en/t/b/GWB/gwb-81.html#pg157}}</ref> The analogy to the womb in many ways summarizes the Bahá'í view of earthly existence: just as the womb constitutes an important place for a person's initial physical development, the physical world provides for the development of the individual soul. Accordingly, Bahá'ís view life as a preparatory stage, where one can develop and perfect those qualities which will be needed in the next life.<ref name="lafd" /> The key to spiritual progress is to follow the path outlined by the current Manifestation of God, which Bahá'ís believe is currently Bahá'u'lláh. Bahá'u'lláh wrote, "Know thou, of a truth, that if the soul of man hath walked in the ways of God, it will, assuredly return and be gathered to the glory of the Beloved."<ref name="gwb2">{{cite book \|author~~=Bahá'u'lláh \|authorlink~~=Bahá'u'lláh \|year=1976 \|title=Gleanings from the Writings of Bahá'u'lláh \|publisher=Bahá'í Publishing Trust \|location=Wilmette, Illinois, USA \|isbn=0-87743-187-6 \| pages = 162 \|url=http://reference.bahai.org/en/t/b/GWB/gwb-82.html#gr7}}</ref>		For Bahá'ís, entry into the next life has the potential to bring great joy.<ref name="lafd" /> Bahá'u'lláh likened death to the process of birth. He explains: "The world beyond is as different from this world as this world is different from that of the child while still in the womb of its mother."<ref name="gwb">{{cite book \|author=Bahá'u'lláh \|year=1976 \|title=Gleanings from the Writings of Bahá'u'lláh \|publisher=Bahá'í Publishing Trust \|location=Wilmette, Illinois, USA \|isbn=0-87743-187-6 \| pages = 157 \|url=http://reference.bahai.org/en/t/b/GWB/gwb-81.html#pg157}}</ref> The analogy to the womb in many ways summarizes the Bahá'í view of earthly existence: just as the womb constitutes an important place for a person's initial physical development, the physical world provides for the development of the individual soul. Accordingly, Bahá'ís view life as a preparatory stage, where one can develop and perfect those qualities which will be needed in the next life.<ref name="lafd" /> The key to spiritual progress is to follow the path outlined by the current Manifestation of God, which Bahá'ís believe is currently Bahá'u'lláh. Bahá'u'lláh wrote, "Know thou, of a truth, that if the soul of man hath walked in the ways of God, it will, assuredly return and be gathered to the glory of the Beloved."<ref name="gwb2">{{cite book \|author=Bahá'u'lláh \|year=1976 \|title=Gleanings from the Writings of Bahá'u'lláh \|publisher=Bahá'í Publishing Trust \|location=Wilmette, Illinois, USA \|isbn=0-87743-187-6 \| pages = 162 \|url=http://reference.bahai.org/en/t/b/GWB/gwb-82.html#gr7}}</ref>

	The Bahá'í teachings state that there exists a hierarchy of souls in the afterlife, where the merits of each soul determines their place in the hierarchy, and that souls lower in the hierarchy cannot completely understand the station of those above. Each soul can continue to progress in the afterlife, but the soul's development is not entirely dependent on its own conscious efforts, the nature of which we are not aware, but also augmented by the grace of God, the prayers of others, and good deeds performed by others on Earth in the name of that person.<ref name="lafd" />		The Bahá'í teachings state that there exists a hierarchy of souls in the afterlife, where the merits of each soul determines their place in the hierarchy, and that souls lower in the hierarchy cannot completely understand the station of those above. Each soul can continue to progress in the afterlife, but the soul's development is not entirely dependent on its own conscious efforts, the nature of which we are not aware, but also augmented by the grace of God, the prayers of others, and good deeds performed by others on Earth in the name of that person.<ref name="lafd" />
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	==Buddhism==		==Buddhism==
	In Buddhism there are several heavens, all of which are still part of ''samsara'' (illusionary reality). Those who accumulate good karma may be reborn in one of them. However, their stay in the heaven is not eternal—eventually they will use up their good [[karma]] and will undergo a different rebirth into another realm, as humans, animals or other beings. Because heaven is temporary and part of ''samsara'', Buddhists focus more on escaping the cycle of rebirth and reaching enlightenment (''Nirvana''). Nirvana is not a heaven but a mental state.		In Buddhism there are several heavens, all of which are still part of ''samsara'' (illusionary reality). Those who accumulate good karma may be reborn in one of them. However, their stay in the heaven is not eternal—eventually they will use up their good karma and will undergo a different rebirth into another realm, as humans, animals or other beings. Because heaven is temporary and part of ''samsara'', Buddhists focus more on escaping the cycle of rebirth and reaching enlightenment (''Nirvana''). Nirvana is not a heaven but a mental state.

	There are several different types of heavens also based on how the human lives a life along career lines. It is declared that a warrior who fights for good, and dies for his or her duties will enter the realm of the "devas of passionate delight", while an actor that makes audiences laugh will enter the realm of the "laughing devas".<ref>P. 93 ''Society at the Time of the Buddha'' By Narendra K. Wagle</ref>		There are several different types of heavens also based on how the human lives a life along career lines. It is declared that a warrior who fights for good, and dies for his or her duties will enter the realm of the "devas of passionate delight", while an actor that makes audiences laugh will enter the realm of the "laughing devas".<ref>P. 93 ''Society at the Time of the Buddha'' By Narendra K. Wagle</ref>

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TeraS: Removed protection from "Heaven"

2014-11-07T15:16:25Z

Removed protection from "Heaven"

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TeraS: /* Entrance into Heaven */

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Entrance into Heaven

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	Religions that teach about heaven differ on how (and if) one gets into it, typically in the afterlife. In most, entrance to Heaven is conditional on having lived a "good life" (within the terms of the spiritual system). A notable exception to this is the 'sola fide' belief of many mainstream Protestant sects, which teaches that one does not have to live a perfectly "good life," but that one must accept Jesus Christ as his/her savior, and then Jesus Christ will assume the guilt of his/her sins; believers are believed to be forgiven regardless of any good or bad 'works' one has participated in.<ref>http://www.allaboutjesuschrist.org/</ref>		Religions that teach about heaven differ on how (and if) one gets into it, typically in the afterlife. In most, entrance to Heaven is conditional on having lived a "good life" (within the terms of the spiritual system). A notable exception to this is the 'sola fide' belief of many mainstream Protestant sects, which teaches that one does not have to live a perfectly "good life," but that one must accept Jesus Christ as his/her savior, and then Jesus Christ will assume the guilt of his/her sins; believers are believed to be forgiven regardless of any good or bad 'works' one has participated in.<ref>http://www.allaboutjesuschrist.org/</ref>

	Many religions state that those who do not go to heaven will go to a place "without the presence of God", [[Hell]], which is eternal (see annihilationism). Some religions believe that other afterlives exist in addition to Heaven and Hell, such as [[Purgatory]]. One religion, [[universalism]], believes that everyone will go to Heaven eventually, no matter what they have done or believed on earth. Some forms of Christianity, including Jehovah's Witnesses, believe Hell to be the termination of the soul.		Many religions state that those who do not go to heaven will go to a place "without the presence of God", [[Hell]], which is eternal (see annihilationism). Some religions believe that other afterlives exist in addition to Heaven and Hell, such as [[Purgatory]]. One religion, universalism, believes that everyone will go to Heaven eventually, no matter what they have done or believed on earth. Some forms of Christianity, including Jehovah's Witnesses, believe Hell to be the termination of the soul.

	People who come close to death and have near death experiences report meeting relatives or entering "the Light" in an otherworldly dimension, which share similarities with the religious concept of Heaven. Even though there are also reports of distressing experiences and negative life-reviews, which share some similarities with the concept of Hell, the positive experiences of meeting or entering 'the Light' is reported as an immensely intense feeling state of love, peace and joy beyond human comprehension. Together with this intensely positive feeling state, people who have near death experiences also report that consciousness or a heightened state of awareness is at the heart of the experience of 'Heaven'.<ref>Jorgensen, Rene. ''Awakening After Life'' BookSurge, 2007 ISBN 1-4196-6347-X</ref>		People who come close to death and have near death experiences report meeting relatives or entering "the Light" in an otherworldly dimension, which share similarities with the religious concept of Heaven. Even though there are also reports of distressing experiences and negative life-reviews, which share some similarities with the concept of Hell, the positive experiences of meeting or entering 'the Light' is reported as an immensely intense feeling state of love, peace and joy beyond human comprehension. Together with this intensely positive feeling state, people who have near death experiences also report that consciousness or a heightened state of awareness is at the heart of the experience of 'Heaven'.<ref>Jorgensen, Rene. ''Awakening After Life'' BookSurge, 2007 ISBN 1-4196-6347-X</ref>

TeraS: /* In Chinese Faiths */

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In Chinese Faiths

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	Heaven is a key concept in Chinese mythology, philosophies and religions, and is on one end of the spectrum a synonym of ''Shangdi'' ("Supreme Deity") and on the other naturalistic end, a synonym for nature and the sky. The Chinese term for Heaven, ''Tian'' (天), derives from the name of the supreme deity of the Zhou Dynasty. After their conquest of the Shang Dynasty in 1122 BC, the Zhou people considered their supreme deity ''Tian'' to be identical with the Shang supreme deity ''Shangdi'', much as the Romans identified the Greek Zeus with their Jupiter.<ref>Herrlee Creel "The Origin of the Deity T'ien" (1970:493-506)</ref> The Zhou people attributed Heaven with anthropomorphic attributes, evidenced in the etymology of the Chinese character for Heaven or sky, which originally depicted a person with a large cranium. Heaven is said to see, hear and watch over all men. Heaven is affected by man's doings, and having personality, is happy and angry with them. Heaven blesses those who please it and sends calamities upon those who offend it.<ref>Joseph Shih, "The Notion of God in the Ancient Chinese Religion," Numen, Vol. 16, Fasc. 2, pp 99-138, Brill: 1969</ref> Heaven was also believed to transcend all other spirits and gods, with Confucius asserting, "He who offends against Heaven has none to whom he can pray."<ref>Joseph Shih, "The Notion of God in the Ancient Chinese Religion," Numen, Vol. 16, Fasc. 2, pp 99-138, Brill: 1969</ref>		Heaven is a key concept in Chinese mythology, philosophies and religions, and is on one end of the spectrum a synonym of ''Shangdi'' ("Supreme Deity") and on the other naturalistic end, a synonym for nature and the sky. The Chinese term for Heaven, ''Tian'' (天), derives from the name of the supreme deity of the Zhou Dynasty. After their conquest of the Shang Dynasty in 1122 BC, the Zhou people considered their supreme deity ''Tian'' to be identical with the Shang supreme deity ''Shangdi'', much as the Romans identified the Greek Zeus with their Jupiter.<ref>Herrlee Creel "The Origin of the Deity T'ien" (1970:493-506)</ref> The Zhou people attributed Heaven with anthropomorphic attributes, evidenced in the etymology of the Chinese character for Heaven or sky, which originally depicted a person with a large cranium. Heaven is said to see, hear and watch over all men. Heaven is affected by man's doings, and having personality, is happy and angry with them. Heaven blesses those who please it and sends calamities upon those who offend it.<ref>Joseph Shih, "The Notion of God in the Ancient Chinese Religion," Numen, Vol. 16, Fasc. 2, pp 99-138, Brill: 1969</ref> Heaven was also believed to transcend all other spirits and gods, with Confucius asserting, "He who offends against Heaven has none to whom he can pray."<ref>Joseph Shih, "The Notion of God in the Ancient Chinese Religion," Numen, Vol. 16, Fasc. 2, pp 99-138, Brill: 1969</ref>

	Other philosophers born around the time of Confucius such as Mozi took an even more theistic view of Heaven, believing that Heaven is the divine ruler, just as the Son of Heaven (the King of Zhou) is the earthly ruler. Mozi believed that spirits and minor gods exist, but their function is merely to carry out the will of Heaven, watching for evil-doers and punishing them. Thus they function as angels of Heaven and do not detract from its monotheistic government of the world. With such a high monotheism, it is not surprising that Mohism championed a concept called "universal love" (''jian'ai'', 兼愛), which taught that Heaven loves all people equally and that each person should similarly love all human beings without distinguishing between his own relatives and those of others.<ref>Homer Dubs, "Theism and Naturalism in Ancient Chinese Philosophy," Philosophy of East and West, Vol 9, No 3/4, pp 163-172, University of Hawaii Press: 1960.</ref> In [[Mozi]]'s ''Will of Heaven'' (天志), he writes:		Other philosophers born around the time of Confucius such as Mozi took an even more theistic view of Heaven, believing that Heaven is the divine ruler, just as the Son of Heaven (the King of Zhou) is the earthly ruler. Mozi believed that spirits and minor gods exist, but their function is merely to carry out the will of Heaven, watching for evil-doers and punishing them. Thus they function as angels of Heaven and do not detract from its monotheistic government of the world. With such a high monotheism, it is not surprising that Mohism championed a concept called "universal love" (''jian'ai'', 兼愛), which taught that Heaven loves all people equally and that each person should similarly love all human beings without distinguishing between his own relatives and those of others.<ref>Homer Dubs, "Theism and Naturalism in Ancient Chinese Philosophy," Philosophy of East and West, Vol 9, No 3/4, pp 163-172, University of Hawaii Press: 1960.</ref> In Mozi's ''Will of Heaven'' (天志), he writes:

	<blockquote>		<blockquote>

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In Roman Catholicism

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	If one were baptized validly and then died, one would go directly to heaven (in the Roman Catholic belief, the sacrament of baptism dissolves the eternal and temporal punishment of all sins). If one never committed a mortal sin and were absolved of all his venial sins just before death, one would go directly to Heaven.		If one were baptized validly and then died, one would go directly to heaven (in the Roman Catholic belief, the sacrament of baptism dissolves the eternal and temporal punishment of all sins). If one never committed a mortal sin and were absolved of all his venial sins just before death, one would go directly to Heaven.

	Most people who would enter Heaven do so through [[Purgatory]] (or "process of purification"). In Purgatory, a soul pays off all temporal punishment one deserved for the sins he committed in life. This does not always happen though. If one receives the Sacrament of [[Penance]] validly, as well as gains a plenary indulgence, and dies, one would directly go to heaven. There are many ways to get an indulgence, in various Papal decrees or publications<ref>For example, see http://www.zenit.org/english/visualizza.phtml?sid=64735 and http://www.cwnews.com/news/viewstory.cfm?recnum=40979.</ref>. To receive a plenary indulgence, one must receive the sacrament of Confession validly, do one's penance, validly receive Communion, say some specified number of Lord's Prayers, Angelic Salutations and Minor Doxologies for the intentions of the Pope, and then perform some act of gaining the indulgence. Of course, one must remain free from all sin, mortal and venial, while doing all these things.		Most people who would enter Heaven do so through [[Purgatory]] (or "process of purification"). In Purgatory, a soul pays off all temporal punishment one deserved for the sins he committed in life. This does not always happen though. If one receives the Sacrament of Penance validly, as well as gains a plenary indulgence, and dies, one would directly go to heaven. There are many ways to get an indulgence, in various Papal decrees or publications<ref>For example, see http://www.zenit.org/english/visualizza.phtml?sid=64735 and http://www.cwnews.com/news/viewstory.cfm?recnum=40979.</ref>. To receive a plenary indulgence, one must receive the sacrament of Confession validly, do one's penance, validly receive Communion, say some specified number of Lord's Prayers, Angelic Salutations and Minor Doxologies for the intentions of the Pope, and then perform some act of gaining the indulgence. Of course, one must remain free from all sin, mortal and venial, while doing all these things.

	===In Protestant Christianity===		===In Protestant Christianity===

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In Roman Catholicism

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	The Roman Catholic Church bases its belief in Heaven on some main biblical passages in the Hebrew and Christian Scriptures (Old and New Testaments) and also the books of the apocrypha and collected church wisdom. Heaven is the Realm of the Blessed Trinity, the Blessed Virgin Mary (also called the Queen of Heaven), the angels<ref>Treated extensively in C. S. Lewis, ''The Discarded Image: An Introduction to Medieval and Renaissance Literature'' (1964).</ref> and the saints<ref>See discussion at http://forums.catholic.com/showthread.php?p=3322510, where a.o. Hebrews 12:22-24 is quoted.</ref>. According to the dogma of Assumption of the Virgin Mary, the Virgin Mary "having completed the course of her earthly life, was assumed body and soul into heavenly glory", which implies that heaven must have some facility to support human bodies as well as souls or that the experience of heaven is to be understood as a spiritual (soul) experience while still on earth.		The Roman Catholic Church bases its belief in Heaven on some main biblical passages in the Hebrew and Christian Scriptures (Old and New Testaments) and also the books of the apocrypha and collected church wisdom. Heaven is the Realm of the Blessed Trinity, the Blessed Virgin Mary (also called the Queen of Heaven), the angels<ref>Treated extensively in C. S. Lewis, ''The Discarded Image: An Introduction to Medieval and Renaissance Literature'' (1964).</ref> and the saints<ref>See discussion at http://forums.catholic.com/showthread.php?p=3322510, where a.o. Hebrews 12:22-24 is quoted.</ref>. According to the dogma of Assumption of the Virgin Mary, the Virgin Mary "having completed the course of her earthly life, was assumed body and soul into heavenly glory", which implies that heaven must have some facility to support human bodies as well as souls or that the experience of heaven is to be understood as a spiritual (soul) experience while still on earth.

	The essential joy of heaven is called the [[beatific vision]], which is derived from the vision of God's essence. The soul rests perfectly in God, and does not, or cannot desire anything else than God. After the Last Judgment, when the soul is reunited with its body, the body participates in the happiness of the soul. It becomes incorruptible, glorious and perfect. Any physical defects the body may have laboured under are erased. Heaven is also known as paradise in some cases. The Great Gulf separates heaven from [[hell]].		The essential joy of heaven is called the beatific vision, which is derived from the vision of God's essence. The soul rests perfectly in God, and does not, or cannot desire anything else than God. After the Last Judgment, when the soul is reunited with its body, the body participates in the happiness of the soul. It becomes incorruptible, glorious and perfect. Any physical defects the body may have laboured under are erased. Heaven is also known as paradise in some cases. The Great Gulf separates heaven from [[hell]].

	The Roman Catholic teaching regarding Heaven is found in the ''Catechism of the Catholic Church'': "Those who die (generally understood as physical death as opposed to "body level," ego identity) in God's grace and friendship and are perfectly purified, live forever (defined as immortality of the body as opposed to eternal aliveness in the psychological sense). This perfect (divine) life with [God] (Father Deity rather than concept of "perfect goodness") is called heaven. [It] is the ultimate end and fulfilment of the deepest human longings, the state of supreme, definitive happiness, full aliveness. The Catholic Church teaches that only those baptized by water (symbol of purification/internal cleansing), blood (symbol of martyrdom), or desire (explicit or implicit desire for purification) may enter heaven and those who have died in a state of grace may enter heaven.<ref>"[http://www.catholic.com/library/Necessity_of_Baptism.asp The Necessity of Baptism]". Catholic Answers. Retrieved on May 07, 2008.</ref>		The Roman Catholic teaching regarding Heaven is found in the ''Catechism of the Catholic Church'': "Those who die (generally understood as physical death as opposed to "body level," ego identity) in God's grace and friendship and are perfectly purified, live forever (defined as immortality of the body as opposed to eternal aliveness in the psychological sense). This perfect (divine) life with [God] (Father Deity rather than concept of "perfect goodness") is called heaven. [It] is the ultimate end and fulfilment of the deepest human longings, the state of supreme, definitive happiness, full aliveness. The Catholic Church teaches that only those baptized by water (symbol of purification/internal cleansing), blood (symbol of martyrdom), or desire (explicit or implicit desire for purification) may enter heaven and those who have died in a state of grace may enter heaven.<ref>"[http://www.catholic.com/library/Necessity_of_Baptism.asp The Necessity of Baptism]". Catholic Answers. Retrieved on May 07, 2008.</ref>

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In Christianity

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	==In Christianity==		==In Christianity==
	Historically, [[Christianity]] has taught "Heaven" as a place of [[eternal life]], in that it is a shared plane to be attained by all the elect (rather than an abstract experience related to individual concepts of the ideal). The Christian Church has been divided over how people gain this eternal life. From the 16th to the late 19th century, [[Christendom]] was divided between the [[Roman Catholic ~~Church\|Roman Catholic]]~~ view, the ~~[[Eastern~~ Orthodox ~~Church\|Orthodox]]~~ view, the [[Coptic ~~Orthodox Church of Alexandria\|Coptic]]~~ view, the ~~[[Syriac Orthodox Church\|~~Jacobite]] view, the [[Abyssinian]] view and ~~[[Protestantism\|~~Protestant]] views~~. See also [[Christian denominations]]~~.		Historically, Christianity has taught "Heaven" as a place of eternal life, in that it is a shared plane to be attained by all the elect (rather than an abstract experience related to individual concepts of the ideal). The Christian Church has been divided over how people gain this eternal life. From the 16th to the late 19th century, Christendom was divided between the Roman Catholic view, the Orthodox view, the Coptic view, the Jacobite view, the Abyssinian view and Protestant views.

	Roman Catholics believe that entering [[Purgatory]] after death (physical rather than ego death) cleanses one of [[sin]] (period of suffering until one's nature is perfected), which makes one acceptable to enter heaven. This is valid for [[venial sin]] only, as [[mortal ~~sin]]s~~ can be forgiven only through the act of reconciliation and repentance while on earth<ref>Roman Catholic Catechism section #982</ref>. Some within the ~~[[Anglicanism\|~~Anglican Communion]], notably [[Anglo-~~Catholic]]s~~, also hold to this belief, despite their separate history. However, in the [[Eastern Orthodox]] and [[Oriental Orthodox]] Churches, it is only [[God]] who has the final say on who enters heaven. In the Eastern Orthodox Church, heaven is understood as union (''[[Theosis]]'') and communion with the Triune God (reunion of Father and Son through love).		Roman Catholics believe that entering [[Purgatory]] after death (physical rather than ego death) cleanses one of sin (period of suffering until one's nature is perfected), which makes one acceptable to enter heaven. This is valid for venial sin only, as mortal sins can be forgiven only through the act of reconciliation and repentance while on earth<ref>Roman Catholic Catechism section #982</ref>. Some within the Anglican Communion, notably Anglo-Catholics, also hold to this belief, despite their separate history. However, in the Eastern Orthodox and Oriental Orthodox Churches, it is only [[God]] who has the final say on who enters heaven. In the Eastern Orthodox Church, heaven is understood as union (''Theosis'') and communion with the Triune God (reunion of Father and Son through love).

	In ~~[[Protestantism\|~~Protestant]] Christian sects, eternal life depends upon the sinner receiving ~~[[Divine Grace\|~~God's grace]] ''(unearned and undeserved blessing stemming from God's love)'' through [[faith]] in [[Jesus]]' death for their sins, see [[atonement]], his resurrection as the Christ, and accepting his Lordship (authority and guidance) over their lives. Some Protestant sects also teach that a physical baptism, or obligatory process of transformation or experience of spiritual rebirth, is further required. Also, Protestantism is divided into groups who believe in the doctrine of [[eternal security]] (once a person becomes a Christian, s/he remains one forever, also referred to by the slogan "once saved, always saved") and those who believe that a person who sins continually without any repentance or penetance was never saved in the first place. Some sects do believe that those who continually sin can lose their salvation, though it is generally believed that it shows that the individual was not fully committed in the first place.		In Protestant Christian sects, eternal life depends upon the sinner receiving God's grace ''(unearned and undeserved blessing stemming from God's love)'' through faith in Jesus' death for their sins, see atonement, his resurrection as the Christ, and accepting his Lordship (authority and guidance) over their lives. Some Protestant sects also teach that a physical baptism, or obligatory process of transformation or experience of spiritual rebirth, is further required. Also, Protestantism is divided into groups who believe in the doctrine of eternal security (once a person becomes a Christian, s/he remains one forever, also referred to by the slogan "once saved, always saved") and those who believe that a person who sins continually without any repentance or penetance was never saved in the first place. Some sects do believe that those who continually sin can lose their salvation, though it is generally believed that it shows that the individual was not fully committed in the first place.

	According to the controversial website "[[Religioustolerance.org]]", "Conservative and mainline Protestant denominations tend to base their belief in heaven on the literal interpretation of certain passages of the Bible, and symbolic interpretations of others. They arrive at very different beliefs because they select different passages to read literally."<ref>[http://www.religioustolerance.org/heav_hel.htm What Christian groups say about the afterlife: Heaven, Hell, Purgatory, Reincarnation...] at Religioustolerance.org.</ref>		According to the controversial website "Religioustolerance.org", "Conservative and mainline Protestant denominations tend to base their belief in heaven on the literal interpretation of certain passages of the Bible, and symbolic interpretations of others. They arrive at very different beliefs because they select different passages to read literally."<ref>[http://www.religioustolerance.org/heav_hel.htm What Christian groups say about the afterlife: Heaven, Hell, Purgatory, Reincarnation...] at Religioustolerance.org.</ref>

	===Early Christian writing===		===Early Christian writing===

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Early Christian writing

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	===Early Christian writing===		===Early Christian writing===
	~~{{main\|Early Christianity}}~~
	From the early second century, we have a fragment of one of the lost volumes of [[Papias]], a Christian [[bishop]], who expounded that "heaven" was separated into three distinct layers. He referred to the first as just "heaven", the second as "paradise", and the third as "the city". Papias taught that "there is this distinction between the habitation of those who produce a hundredfold, and that of those who produce sixty-fold, and that of those who produce thirty-fold".

	In the 2nd century CE, [[Irenaeus]] (a Greek bishop) wrote that not all who are saved would merit an abode in heaven itself.		From the early second century, we have a fragment of one of the lost volumes of Papias, a Christian bishop, who expounded that "heaven" was separated into three distinct layers. He referred to the first as just "heaven", the second as "paradise", and the third as "the city". Papias taught that "there is this distinction between the habitation of those who produce a hundredfold, and that of those who produce sixty-fold, and that of those who produce thirty-fold".

			In the 2nd century CE, Irenaeus (a Greek bishop) wrote that not all who are saved would merit an abode in heaven itself.

	===In Orthodox Christianity===		===In Orthodox Christianity===