Editing Heaven (section)

=== Christianity ===
{{main|Heaven in Christianity}}
[[File:Francesco Botticini - The Assumption of the Virgin.jpg|thumb|upright=1.5|The ''[[Assumption of the Virgin (Botticini)|Assumption of the Virgin]]'', 1475–1476, by [[Francesco Botticini]] (National Gallery London), shows three hierarchies and nine orders of angels, each with different characteristics.]]

Descriptions of Heaven in the [[New Testament]] are more fully developed than those in the Old Testament, but are still generally vague.{{sfn|Hundley|2015|pages=455–456}} As in the Old Testament, in the New Testament God is described as the ruler of Heaven and Earth, but his power over the Earth is challenged by [[Satan]].{{sfn|Hundley|2015|page=455}} The [[Gospel of Mark|Gospels of Mark]] and [[Gospel of Luke|Luke]] speak of the "[[Kingdom of God]]" ({{langx|grc|βασιλεία τοῦ θεοῦ}}; {{lang|grc-Latn|basileía tou theou}}), while the [[Gospel of Matthew]] more commonly uses the term "[[Kingdom of heaven (Gospel of Matthew)|Kingdom of heaven]]" ({{langx|grc|βασιλεία τῶν οὐρανῶν}}; {{lang|grc-Latn|basileía tōn ouranōn}}).{{sfn|Sanders|1993|page=169}}{{sfn|Casey|2010|pages=212–226}}<ref name="France101">R. T. France. ''The Gospel of Matthew'' (21 Aug 2007), {{ISBN|0-8028-2501-X}}. pp. 101–103.</ref>{{sfn|Hundley|2015|page=455}} Both phrases are thought to have the same meaning,{{sfn|Casey|2010|page=213}} but the author of the Gospel of Matthew changed the name "Kingdom of God" to "Kingdom of Heaven" in most instances because it was the more acceptable phrase in his own cultural and religious context in the late first century.{{sfn|Casey|2010|pages=213–214}}

Modern scholars agree that the Kingdom of God was an essential part of the teachings of the [[historical Jesus]]{{sfn|Sanders|1993|page=169–171}}{{sfn|Casey|2010|page=212}} but there is no agreement on what this kingdom was.<ref name=Chil255>''Studying the Historical Jesus: Evaluations of the State of Current Research'' by Bruce Chilton and Craig A. Evans (1998) {{ISBN|90-04-11142-5}} p. 255–257</ref><ref name=FranceK1>''Divine Government: God's Kingship in the Gospel of Mark'' by R.T. France (2003) {{ISBN|1-57383-244-8}} pp. 1–3</ref> None of the gospels record Jesus as having explained exactly what the phrase "Kingdom of God" means.{{sfn|Casey|2010|page=212}} The most likely explanation for this apparent omission is that the Kingdom of God was a commonly understood concept that required no explanation.{{sfn|Casey|2010|page=212}}

According to Sanders and Casey, Jews in [[Judea (Roman province)|Judea]] during the early first century believed that God reigns eternally in Heaven,{{sfn|Sanders|1993|page=169–171}}{{sfn|Casey|2010|page=214}} but many also believed that God would eventually establish his kingdom on earth as well.{{sfn|Sanders|1993|page=169–171}}{{sfn|Casey|2010|pages=215–216}} Because God's Kingdom was believed to be superior to any human kingdom, this meant that God would necessarily drive out the Romans, who ruled Judea, and establish his own direct rule over the Jewish people.{{sfn|Sanders|1993|page=169}}{{sfn|Casey|2010|pages=215–216}} This belief is referenced in the first petition of the [[Lord's Prayer]], taught by Jesus to his disciples and recorded in Matthew<ref>''Bible'', {{bibleverse|Matthew|6:10}}.</ref> and Luke 11:2:<ref>''Bible'', {{bibleverse|Luke|11:2}}.</ref> "Your kingdom come, your will be done, on earth as it is in heaven."{{sfn|Sanders|1993|page=172}}{{sfn|Casey|2010|pages=216–217}}

Other scholars contend that Jesus' teaching of the Kingdom of God was of something that is present but also still yet to come.<ref>Green, J.B., Brown, J., & Perrin, N. (2018). Dictionary of Jesus and the Gospels: A Compendium of Contemporary Biblical Scholarship. IVP.</ref> For instance, Wright points to the synoptic gospels that Jesus' death and resurrection was anticipated as the climax and fulfillment of his "Kingdom of God" messages and that his combined prophecy about the [[second temple|temple's]] doom, through apocalyptic language, would serve as his vindication.<ref>[[N.T. Wright]] Hope Deferred? Against the Dogma of Delay. Early Christianity 2018 pp.73-79</ref> The synoptic gospels and Pauline epistles portray Jesus as believing his death and resurrection would complete the work of inaugurating the Kingdom of God and that his followers who wrote everything down expressed their belief he had done so, using first-century Jewish idioms, and that such events "did with evil and launch the project of new creation".<ref>[[N.T. Wright]] Hope Deferred? Against the Dogma of Delay. Early Christianity 2018 p. 80</ref>

In the teachings of the historical Jesus, people are expected to prepare for the coming of the Kingdom of God by living moral lives.{{sfn|Sanders|1993|pages=170, 198–204}} Jesus's commands for his followers to adopt lifestyles of [[moral perfectionism]] are found in many passages throughout the Synoptic Gospels, particularly in the [[Sermon on the Mount]] in Matthew 5–7.<ref>''Bible'', {{bibleverse|Matthew|5–7}}.</ref>{{sfn|Sanders|1993|pages=198–204}} Jesus also taught that, in the Kingdom of Heaven, there would be a reversal of roles in which "the last will be first and the first will be last."<ref>''Bible'', {{bibleverse|Mark|10:31}}, {{bibleverse|Matthew|19:30}}, {{bibleverse|Matthew|20:16}}, and {{bibleverse|Luke|13:30}}.</ref>{{sfn|Sanders|1993|page=196}} This teaching recurs throughout the recorded teachings of Jesus, including in the admonition to be like a child,<ref>''Bible'', {{bibleverse|Mark|10:13–16}}, {{bibleverse|Matthew|19:30}}, and {{bibleverse|Luke|18:15–17}}.</ref> the [[Rich man and Lazarus|Parable of the Rich Man and Lazarus]] in Luke 16,<ref>''Bible,'' {{bibleverse|Luke|16:19–31}}.</ref> the [[Parable of the Workers in the Vineyard]] in Matthew 20,<ref>''Bible,'' {{bibleverse|Matthew|20:1–16}}.</ref> the [[Parable of the Great Banquet]] in Matthew 22,<ref>''Bible'', {{bibleverse|Matthew|22:1–10}}.</ref> and the [[Parable of the Prodigal Son]] in Luke 15.<ref>''Bible'', {{bibleverse|Luke|15:11–32}}.</ref>{{sfn|Sanders|1993|pages=196–198}}

Traditionally, [[Christianity]] has taught that Heaven is the location of the [[throne of God]] as well as the holy [[angels]],<ref name=JPII>{{cite web|url=https://www.vatican.va/holy_father/john_paul_ii/audiences/1999/documents/hf_jp-ii_aud_21071999_en.html|title=21 July 1999 – John Paul II|access-date=31 December 2016}}</ref><ref name="Ehrman 2006">Ehrman, Bart. Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend. Oxford University Press, USA. 2006. {{ISBN|0-19-530013-0}}.</ref> although this is in varying degrees considered [[metaphor]]ical. In traditional Christianity, it is considered a state or condition of existence (rather than a particular place somewhere in the [[cosmos]]) of the supreme fulfillment of [[Divinization (Christian)|theosis]] in the [[beatific vision]] of the [[Godhead in Christianity|Godhead]]. In most [[Christian denominations|forms of Christianity]], Heaven is also understood as the abode for the redeemed dead in the [[afterlife]], usually a temporary stage before the [[resurrection of the dead]] and the [[saint]]s' return to [[the New Earth]].

The [[Resurrection of Jesus|resurrected Jesus]] is said to have [[Ascension of Jesus|ascended to Heaven]] where [[Session of Christ|he now sits]] at the [[Right Hand of God]] and will return to Earth in the [[Second Coming]]. Various people have been said to have [[Entering heaven alive|entered Heaven while still alive]], including [[Enoch (ancestor of Noah)|Enoch]], [[Elijah]] and [[Jesus in Christianity|Jesus]], after his resurrection. According to [[Roman Catholicism|Roman Catholic teaching]], [[Mary, mother of Jesus]], is also said to have been [[Assumption of Mary|assumed into Heaven]] and is titled the [[Queen of Heaven]].

In the second century AD, [[Irenaeus]] of Lyons recorded a belief that, in accordance with John 14,<ref>''Bible'', {{bibleverse||John|14:2}}.</ref> those who in the [[afterlife]] see the [[Salvation in Christianity|Saviour]] are in different mansions, some dwelling in the heavens, others in [[paradise]] and others in "[[New Jerusalem|the city]]".<ref>{{cite web| url = http://www.ccel.org/ccel/schaff/anf01.ix.vii.xxxvii.html| title = Irenaeus, ''Adversus haereses'', book V, chapter XXXVI, 1–2}}</ref>

While the word used in all these writings, in particular the New Testament Greek word [[wikt:οὐρανός|οὐρανός]] (''ouranos''), applies primarily to the [[sky]], it is also used metaphorically of the dwelling place of God and the [[Blessing#Christianity|blessed]].<ref>{{Cite web |last=Liddell |first=Henry George |last2=Scott |first2=Robert |title=A Greek-English Lexicon, οὐρα^νός |url=https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0057:entry=ou)rano/s |website=www.perseus.tufts.edu |publisher=Tufts University |language=en-us}}</ref><ref>{{cite web|url=http://studybible.info/strongs/G3772|title=G3772 οὐρανός – Strong's Greek Lexicon}}</ref> Similarly, though the English word "heaven" keeps its original physical meaning when used, for instance, in allusions to the stars as "lights shining through from heaven", and in phrases such as [[heavenly body]] to mean an astronomical object, the heaven or happiness that Christianity looks forward to is, according to Pope John Paul II, "neither an abstraction nor a physical place in the clouds, but a living, personal relationship with the [[Holy Trinity]]. It is our meeting with the [[God the Father|Father]] which takes place in the risen [[Christ]] through the communion of the [[Holy Spirit in Christianity|Holy Spirit]]."<ref name="JPII"/>