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"Heaven(s)" is also a poetic synonym for sky. For other uses, see Heaven (disambiguation).
Heaven is an afterlife concept found in many religions or spiritual philosophies.
Those who believe in heaven generally hold that it (or Hell) is the afterlife destination of many or all humans. In unusual instances, humans have had, according to many testimonies and traditions, personal knowledge of Heaven. They presume this is for the purpose of teaching the rest of humanity about life, Heaven, and God.
Contents [hide]
1 Conceptions
2 Location
3 Getting into Heaven
4 In the Bahá'à Faith
5 In Orthodox Christianity
6 In Protestant Christianity
7 In Catholicism
8 In Seventh-day Adventism
9 In Hinduism
10 In Islam
11 In Judaism
11.1 In Kabbalah Jewish mysticism
12 In Polynesia
12.1 MÄori
12.2 Tuamotus
13 See also
14 External links
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Conceptions
Dante and Beatrice gaze upon the highest Heaven; from Gustave Doré's illustrations to the Divine Comedy.While there are abundant and varied sources for conceptions of Heaven, the typical believer's view appears to depend largely on his particular religious tradition. Various religions have described Heaven as being populated by angels, demons, gods and goddesses, and/or heroes (especially in Greek mythology). Heaven is generally construed as a place of happiness, sometimes eternal happiness.[citation needed]
In Judaism, the belief in Heaven and afterlife was connected with that of Sheol (mentioned in Isaiah 38:18, Psalms 6:5 and Job 7:7-10). Some scholars asserted that Sheol was an earlier concept, but this theory is not universally held. One later Jewish sect that maintained belief in a Resurrection of the dead was known as the Pharisees. Opposed to them were the Sadducees who denied the doctrine of Resurrection.[citation needed]
In much of Christianity, heaven is a return to the pre-fallen state of humanity, a second and new Garden of Eden, in which humanity is reunited with God in a perfect and natural state of eternal existence. Christians believe this reunion is accomplished through the redemptive work of Jesus Christ in having died for the sins of humanity on the cross.
In Eastern religions (and some Western traditions), with their emphasis on reincarnation and moksha or nirvana (ultimate salvation), the concept of Heaven is not as prominent, but it still is present. In Hinduism or Buddhism, for example, there are several heavens, and those who accumulate good karma will go to a heaven; however their stay in the heaven is not eternal — eventually they will use up their good karma and be reincarnated in another realm, as human, animal, or other beings. While heaven is temporary, the permanent state that members of these religions aspire to are Moksha or Nirvana. In the native Chinese Confucian traditions Heaven (Tian) is an important concept, where the ancestors reside and from which emperors drew their mandate to rule in their dynastic propaganda, for example. In Hindu belief, likewise, heaven—called Swarga loka—is seen as transitory place for souls who did good deeds but whose actions are not enough for moksha or absolute bliss with God.[citation needed]
The popular belief of most faiths is that one enters heaven at the moment of death. This, however, is not part of the doctrine of all of Christianity (see Swedenborgianism for a Christian related religion that does have this doctrine). Some of Christianity along with other major religions maintain that entry into Heaven awaits such time as, "When the form of this world has passed away."
Two related and often confused concepts of heaven in Christianity are better described as the "resurrection of the body", which is exclusively of Biblical origin, as contrasted with "the immortality of the soul", which is also evident in the Greek tradition. In the first concept, the soul does not enter heaven until the last judgement or the "end of time" when it (along with the body) is resurrected and judged. In the second concept, the soul goes to a heaven on another plane immediately after death. These two concepts are generally combined in the doctrine of the double judgement where the soul is judged once at death and goes to a temporary heaven, while awaiting a second and final physical judgement at the end of the world. (*" JPII, also see eschatology, afterlife)
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Location
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The idea of Heaven as a physical place has existed since the dawn of religion and human civilization. In some early religions (such as the Ancient Egyptian faith), Heaven was a physical place far above the Earth in a "dark area" of space where there were no stars, basically beyond the Universe. Departed souls would undergo a literal journey to reach Heaven, along the way to which there could exist hazards and other entities attempting to deny the reaching of Heaven.
One popular medieval view of Heaven was that it existed as a physical place above the clouds and that God and the Angels were physically above, watching over man. With the dawn of the Age of Reason, science began to challenge this notion; however Heaven as a physical place survived in the concept that it was located far out into space, and that the stars were "lights shining through from heaven".
Several works of written and filmed science fiction have plots in which Heaven can be reached by the living through technological means. An example is Disney film The Black Hole, in which a manned spacecraft found both Heaven and Hell located at the bottom of a Black Hole.
In the modern age of science and space flight the idea that Heaven is a physical place in the observable universe has largely been abandoned. Religious views, however, still hold Heaven as having a dual status as a concept of mind or heart, but also possibly still physically existing in some way on another "plane of existence", or perhaps at a future time. According to science there are unobservable areas of the universe (everywhere beyond earth's Particle horizon), although by their very nature it is not possible to observe them.
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Getting into Heaven
Religions that teach about heaven differ on how (and if) one gets into it. 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 mainstream Protestantism, which takes emphasis off having lived a "good life" and teaches that entrance to heaven is conditional on belief and acceptance of Jesus Christ assuming the guilt of the sinner, rather than any other good or bad 'works' one has participated in. Dual-covenant theology is a variant of this belief that exempts Jews from having to adopt Jesus as savior as a condition for entry to Heaven.[citation needed] Many religions state that those who do not go to heaven go to a place of punishment, Hell, which may or may not be eternal (see Annihilationism). A very few (the followers of universalism) believe that everyone will go to Heaven eventually, no matter what they have done or believed on earth. Some religions believe in other afterlives.[citation needed]
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In the Bahá'à Faith
For Bahá'Ãs, entry into the next life has the potential to bring great joy. 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." The analogy to the womb in many ways summarizes the Bahá'à view of earthly existence. Just as the womb constitutes an important place for a person's initial physical development, the physical world provides the matrix for the development of the individual soul. Accordingly, Bahá'Ãs view life as a sort of workshop, where one can develop and perfect those qualities which will be needed in the next life.[citation needed]
"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," Bahá'u'lláh wrote. "By the righteousness of God! It shall attain a station such as no pen can depict, or tongue can describe."
In the Bahá'à Faith, heaven can be seen partly as a state of nearness to God; hell being a state of remoteness from God. Each state follows as a natural consequence of individual efforts, or the lack thereof, to develop spiritually. The key to spiritual progress is to follow the path outlined by the Manifestations of God.
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In Orthodox Christianity
The teachings of the Eastern Orthodox and Oriental Orthodox communions regarding the Kingdom of Heaven, or Kingdom of God, is basically taken from scripture, and thus many elements of this belief are held in common with other scriptural faiths and denominations. Some specific descriptions of this Kingdom as given in the canon of scripture include - (this list is by no means comprehensive):
Peaceful Conditions on a New Earth - Is. 2:2-4, 9:7, 11:6-9, 27:13, 32:17-18, 33:20-21, 60:17-18, Ez. 34:25-28, 37:26, Zech 9:10, Matt. 5:3-5, Rev. 21
Eternal Rule by a Messiah-King - Ps. 72, Jer 31:33-34, Zech 2:10-11, 8:3, 14:9, Matt 16:27, Rev 21:3-4
an heir of David, Is. 9:6-7, 11:1-5
Bodily perfection - No hunger, thirst, death, or sickness; a pure language, etc. - Is. 1:25, 4:4, 33:24, 35:5-6, 49:10, 65:20-24, Jer. 31:12-13, Ez. 34:29, 36:29-30, Micah 4:6-7, Zeph. 3:9-19, Matt 13:43
Ruined cities inhabited by people and flocks of sheep - Is. 32:14, 61:4-5, Ez. 36:10,33-38, Amos 9:14
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In Protestant Christianity
Historically, Christianity has been divided over how people gain entry into Heaven. From the 16th to the late 19th century, Christendom was divided between the Roman Catholic view, the Orthodox view, and Protestant views.[citation needed]
Roman Catholics believe that entering Purgatory after death cleanses one of one's sins and makes one acceptable to enter Heaven. This is valid for "venial sins" only. Many within the Anglican Church also hold to this belief, despite their Protestant history. However, in Oriental Orthodox Churches, it is only God who has the final say on who enters Heaven. In the Orthodox Church, Heaven is understood as union and communion with the Triune God. Thus, Heaven is experienced by the Orthodox both as a reality inaugurated, anticipated and present here and now in the divine-human organism of the Christ's Body, the Church, and also as something future[citation needed]
In the Protestant traditions, entry into Heaven depends upon the Christian receiving God's grace through faith in Jesus. Protestant theology holds strongly that when Jesus died on the cross, he took upon himself the punishment for the world's sins. In contrast with the Catholic position (affirmed and described at the Council of Trent in the 16th century), most Protestants hold that salvation is obtained "sola gratia, sola fide" - by the grace of God alone, through faith in Christ alone - not through living a good life or through belonging to a particular church organisation.[citation needed] Therefore, any person who sincerely has faith in Christ and asks for God's forgiveness will automatically be granted forgiveness for their sins and has the assurance of going to Heaven.
The Protestant tradition is divided into many different strands of thought, though most positions today can be categorised broadly as either Calvinist or Arminianist. Calvinism argues that entry into Heaven has already been predetermined by God - that all those who are Christians have in fact been chosen from the beginning of time to be saved. Faith in Christ is still essential, but the reason why a Christian has faith is because God has chosen them beforehand. Arminians hold a modified form of this doctrine. In this case, a person can choose to have faith in Christ out of their free will and is not compelled to by divine power. A detailed examination of the differences between these two protestant strands of thought are examined in their respective articles. Many critics of Protestant theology see a contradiction between the idea that a person obtains salvation through choosing to put his/her faith in Christ, and the idea that God predestined those who would enter heaven. However, neither the Apostle Paul nor Polycarp seemed to see a paradox between the true God's sovereignty and mankind's ability to perceive and choose. Many Protestants hold that both ideas are taught clearly in the Bible; they teach that eternal salvation in Heaven with God is a supreme free gift divine grace made available to "whosoever will" trust in the Lord Jesus Christ alone for His full payment.[citation needed]
While these divisions still exists within the Protestant church, since the early 20th century few Protestant churches have adopted a Universalist approach.
Although Protestants believe that eternal life, entering heaven, is granted by placing one's faith in Christ alone, they still generally believe that people who have lived blatantly evil lives will be denied entry to heaven. It is widely believed that it is insufficient to simply belong to a faith and verbally express a belief in Christ, but one must also live by His teachings and live a good and decent life. Blatant disobedience to God and living an evil life is seen by some Protestants as evidence that a person was never really sincere in making a confession of faith in Jesus Christ, and by other Protestants as evidence that a person has 'fallen away' from their original confession of faith.[citation needed] The distinction between Catholic theology and Protestant theology here is that Catholism teaches that one can enter heaven by having faith in Christ and also living a good and decent life, while most streams of Protestant theology contend that salvation is by divine grace (alone) through faith (i.e. trust, alone) in the person and work of Jesus, alone, but that a person who doesn't live a good and decent life probably doesn't really have true, sincere faith in Christ. See also Salvation.
Heaven is an especially interesting doctrine in Christian thought, which has the resurrection of the body dominating the concept of afterlife. The intermediate state (between death and the resurrection) is unclear in Christian thought (see the article on psychopannychism). However the final state of believers is in an incorruptible, resurrected, and new body, living in the New Jerusalem, which descends from Heaven to the Creation. The person was never meant to be disembodied. Death is not a natural part of life, but was allowed to happen after Adam and Eve disobeyed God (see original sin) so that mankind would not live forever in a state of sin and thus a state of separation from God. The Greek "hê basileia tou ouranou", usually translated as "the Kingdom of Heaven", is indeed more literally "the rule of the skies", with "the skies" a codeword for God.
Jehovah's Witnesses reject the idea of heaven as the final hope and home for humanity; in their view only a few people including the Apostles (John 14:1-3; Rev. 5:9,10; 14:1-5) will go to Heaven to rule the remainder of good people (including David and John the Baptist), who will inherit the Earth to live forever (Beatitudes - Matt. 5:5 -; Acts 2:34; Rev. 21:3-5). Christadelphians believe that all who are saved will live on Earth for eternity after the resurrection.
Many Christians believe that the "wealth" of heaven is nonmaterial; its blessings are forever, and cannot be tarnished, destroyed or taken away. Some of these will be enjoyed by redeemed people after death such as enjoying the actual presence of God (Rev 22.3-4) and the absence of pain and sorrow (Rev 21.4), while some are enjoyed in the present life, such as peace (Ph 4.7) and joy (Jn 16.22).
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In Catholicism
In Catholicism Heaven is the physical Realm of God, His Mother, the angels and the Saints. According to the doctrine 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.
The Catholic teaching regarding Heaven is found in the Catechism of the Catholic Church: "Those who die in God's grace and friendship and are perfectly purified live forever... This perfect life with [God]....is called heaven. [It] is the ultimate end and fulfilment of the deepest human longings, the state of supreme, definitive happiness." The Catholic Church teaches that only those baptized by water, blood, or desire may enter heaven who have died in a state of grace may enter heaven.[citation needed]
Upon dying, each soul goes to what is called "the particular judgement" where its own afterlife is decided (i.e. Heaven after Purgatory, straight to Heaven, or Hell.) This is different from "the general judgement" also known as "the Last judgement" which will occur when Christ returns to judge all the living and the dead.
It is a common Roman Catholic belief that St. Michael the Archangel carries the soul to Heaven. The belief that Saint Peter meets the soul at the "Pearly Gates" is an artistic application of the belief that Christ gave Peter, believed by Catholics to be the first Pope, the keys to Heaven.
As Heaven is a place where only the pure are permitted, no person who dies in a state of sin can enter Heaven. "Those who die in God's grace and friendship and are perfectly purified live for ever with Christ. They are like God for ever, for they "see Him as he is," face to face." (Catechism of the Catholic Church §1023) "Those who die in God's grace and friendship imperfectly purified, although they are assured of their eternal salvation, undergo a purification after death, so as to achieve the holiness necessary to enter the joy of God." (Catechism of the Catholic Church §1054)
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 enter Heaven do so through Purgatory (or "place 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 Confession 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 [1][2]. 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 Our Father s, Hail Mary s and Glory Be to the Father s 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.
Many people believe they need to gain many plenary indulgences so they will not have to spend as much time in purgatory. Many Catholic dissenters claim that if one is actually detached from all sin, one doesn't need the indulgence anyway.
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In Seventh-day Adventism
The Seventh-day Adventists believe that Heaven is a place being prepared by Jesus Christ. They believe that those who have died in Christ immediately do not go to Heaven but rest in the grave until His Second Coming, and at that time the redeemed dead and living Saints will be raised to be caught up with Him in the air (according to 1 Thessalonians) to take them to Heaven for a thousand years. At the end of that millennium, the Holy City will come down back to Earth where those who have taken the name of Christ will be protected during the battle of Armegeddon.
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In Hinduism
In Hinduism, with its emphasis on reincarnation, the concept of Heaven is not as prominent. While heaven is temporary (until the next birth), the permanent state that Hindus aspire to is Moksha. Moksha is seen as the soul's liberation from the cycle of life and death, a re-establishment in one's own fundamental divine nature and may include union with or joining God.
Entry into heaven (swarga loka) or hell (Naraka) is decided by the Lord of death Yama and his karmic accountant, Chitragupta, who records the good and bad deeds of a person during his lifetime. It must be noted that Yama and Chitragupta are subordinate to the supreme Lord Ishwara (God) and work under his direction. Entry into heaven is only dependent on ones actions in the previous life and is not restricted by faith or religion. The ruler of heaven, where one enjoys the fruits of ones good deeds, is known as Indra and life in that realm is said to include interaction with many celestial beings (gandharvas).
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In Islam
Main article: Jannah
The concept of heaven in Islam is similar to that found in Judaism and Christianity. The Qur'an contains many references to an afterlife in Eden for those who do good deeds. Heaven itself is commonly described in the Qu'ran in verse 35 of Surah Al-Ra’d: "The parable of the Garden which the righteous are promised! Beneath it flow rivers. Perpetual is the fruits thereof and the shade therein. Such is the End of the Righteous; and the end of the unbelievers is the Fire, wherein a person dwells forever." Since Islam rejects the concept of original sin, Muslims believe that all human beings are born pure and will naturally turn to God, but it is their environment which influences them to choose ungodly ways of life. In Islam, therefore, a child who dies automatically goes to heaven, regardless of the religion of his or her parents. The highest level of heaven is Firdaws (ÙردÙس), which is where the prophets, the martyrs and the most truthful and pious people will dwell.[citation needed]
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In Judaism
While the concept of heaven (malkuth hashamaim ××××ת ×ש××× - The Kingdom of Heaven) is well-defined within the Christian and Islamic religions, the Jewish concept of the afterlife, sometimes known as "olam haba", the world to come, seems to have been disputed between various early sects such as the Sadducees, and thus never set forth in a systematic or official fashion as was done in Christianity and Islam.[citation needed] Jewish writings refer to a "new earth" as the abode of humanity following the resurrection of the dead. Judaism does, however, have a belief in Heaven, not as a future abode for "good souls", but as the "place" where God "resides".
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In Kabbalah Jewish mysticism
Jewish mysticism recognizes seven heavens.
In order from lowest to highest, the seven Heavens are listed alongside the angels who govern them and any further information:
Shamayim- The first Heaven, governed by Archangel Gabriel, is the closest of heavenly realms to the Earth; it is also considered the abode of Adam and Eve.
Raquia- The second Heaven is dually controlled by Zachariel and Raphael. It was in this Heaven that Moses, during his visit to Paradise, encountered the angel Nuriel who stood "300 parasangs high, with a retinue of 50 myriads of angels all fashioned out of water and fire." Also, Raquia is considered the realm where the fallen angels are imprisoned and the planets fastened (Rf: The Legends of the Jews I, 131, and II, 306)
Shehaqim- The third Heaven, under the leadership of Anahel, serves as the home of the Garden of Eden and the Tree of Life; it is also the realm where manna, the holy food of angels, is produced (Rf: The Legends of the Jews V, 374). The Second Book of Enoch, meanwhile, states that both Paradise and Hell are accommodated in Shehaqim with Hell being located simply " on the northern side."
Machonon- The fourth Heaven is ruled by the well-known Archangel Michael , and according to Talmud Hagiga 12, it contains the heavenly Jerusalem, the Temple, and the Altar.
Machon- The fifth Heaven is under the administration of Samael, an angel referred to as evil by some but is merely a dark servant of God to others.
Zebul- The sixth Heaven falls under the jurisdiction of Zachiel.
Araboth- The seventh Heaven, under the leadership of Cassiel, is the holiest of the seven Heavens provided the fact that it houses the Throne of Glory attended by the Seven Archangels and serves as the realm in which God dwells; underneath the throne itself lies the abode of all unborn human souls. It is also considered the home of the Seraphim, the Cherubim, and the Hayyoth.
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In Polynesia
In the creation stories of Polynesian mythology are found various concepts of the heavens and the underworld. These differ from one island to another. What they share is the view of the universe as an egg or coconut that is divided between the world of humans (earth), the upper world of heavenly gods, and the underworld. Each of these is subdivided in a manner reminiscent of Dante's Divine Comedy, but the number of divisions and their names differs from one Polynesian culture to another.
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MÄori
Among the MÄori, the heavens are divided into a number of realms. Different tribes number the heaven differently, with as few as two and as many as fourteen levels. One of the more common versions divides heaven thus:
Kiko-rangi, presided over by the god Toumau
Waka-maru, the heaven of sunshine and rain
Nga-roto, the heaven of lakes where the god Maru rules
Hau-ora, where the spirits of new-born children originate
Nga-Tauira, home of the servant gods
Nga-atua, which is ruled over by the hero Tawhaki
Autoia, where human souls are created
Aukumea, where spirits live
Wairua, where spirit gods live while wating on those in
Naherangi or Tuwarea, where the great gods live presided over by Rehua
The MÄori believe these heavens are supported by pillars. Other Polynesian peoples see them being supported by gods (as in Hawai'i). In one Tahitan legend, heaven is supported by an octopus.
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Tuamotus
The Polynesian conception of the universe and its division is nicely illustrated by a famous drawing made by a Tuomotuan chief in 1869.
Here, the nine heavens are further divided into left and right, and each stage is associated with a stage in the evolution of the earth that is portrayed below.
The lowest division represents a period when the heavens hung low over the earth, which was inhabited by animals that were not known to the islanders. In the third division is shown the first murder, the first burials, and the first canoes, built by Rata. In the fourth division, the first coconut tree and other significant plants are born.
Sources:
R.D. Craig, Dictionary of Polynesian Mythology (Greenwood Press: New York, 1989), 57;
J.L. Young, "The Paumotu Conception of the Heavens and of Creation", Journal of the Polynesian Society, 28 (1919), 209-211.
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See also
Afterlife
Astral projection
Elysium
Eschatology
Exaltation (Mormonism)
Hell
Islamic eschatology
Jannah
Kingdom of Heaven
Limbo
Mag Mell
Meaning of life
Nirvana
Out-of-body experience
Purgatory
Pure Land Buddhism
Soul Society
Summerlands
Svarga
The Divine Comedy
Utopia
Vaikuntha
Valhalla
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External links
Facts About HeavenAn Audio Sermon about Heaven
Heavenby Sylvania Christian
Catechism of the Catholic Church "I believe in Life Everlasting" Explanation of Catholic teaching about Heaven, Hell & Purgatory
Famous Quotes on Heaven
Salvation Versus Liberation, A Buddhist View of the Paradise or Heavenly Worlds
Everlasting Life in Paradise according to Qu'ran Seven Steps rising to the heavens
Christian Theological Views of Heaven
Personal Accounts (NDEs & Visions) of Heaven
Stanford Encyclopedia of Philosophy entry on Heaven and Hell
Heaven from In Our Time (BBC Radio 4)
"Are You Good Enough to Go to Heaven?" tract by Ray Comfort of Living Waters Publications.
Heaven Guide - a funny guide to living in heaven
Easton's Bible Dictionary, WordNet and Collaborative International Dictionary: Bible
Concepts of Heaven
Christian Kingdom of Heaven | Empyrean | Eden | Paradise | Pearly gates | New Jerusalem | Celestial Kingdom
Islam Jannah | Houri | Sidrat al-Muntaha
Greek mythology Elysium | Hesperides | Arcadia | The Form of the Good
Northern Mythology Valhalla | Avalon | Annwn | Mag Mell | Tir nan Og
Mythology Tomoanchan | Aaru | Summerland | Myth of Er
Fiction Aman Valinor | Neverland | Divine Comedy | What Dreams May Come | Shangri-La
Related concepts Utopia | Millennialism | Utopianism | Christian anarchism | Golden age | Afterlife
Retrieved from "http://en.wikipedia.org/wiki/Heaven"
Categories: Articles lacking sources | Concepts of Heaven | Jewish mysticism | Christian eschatology | Life after death