Hukumu ya mwisho

Hukumu ya mwisho, Siku ya hukumu au Siku ya Bwana (kwa Kiebrania "Yohm Ha Din"; kwa Kiarabu يوم القيامة, Yawm al-Qiyāmah au يوم الدين, Yawm ad-Din) ni sehemu ya imani ya dini za Uzoroasta, Uyahudi, Ukristo na Uislamu.

Ni siku ambapo Mungu atahukumu kwa pamoja watu wote walioishi duniani.^[1]

Fundisho hilo muhimu lilipewa uzito katika sanaa, hasa ya Kikristo, kwa nyimbo na michoro mbalimbali.

External links

WikiMedia Commons

Wikimedia Commons ina media kuhusu:

Last Judgment

Catholic Encyclopedia "General Judgment"
Judgment Day Past and Future Ilihifadhiwa 28 Agosti 2011 kwenye Wayback Machine. – slideshow by Life magazine
Swedenborg, E. The Last Judgment and Babylon Destroyed. All the Predictions in the Apocalypse are at This Day Fulfilled (Swedenborg Foundation 1951)

Tanbihi

↑ Catholic Encyclopedia: General Judgment: "Few truths are more often or more clearly proclaimed in Scripture than that of the general judgment. To it the prophets of the Old Testament refer when they speak of the "Day of the Lord" (Joel:2:31; Ezekiel:13:5; Isaiah:2:12), in which the nations will be summoned to judgment by the Fathers. In the New Testament the Parousia, or coming of Christ as Judge of the world, is an oft-repeated doctrine. The Saviour Himself not only foretells the event but graphically portrays its circumstances (Matthew:24:27 sqq.; Matthew:25:31 sqq.). The Apostles give a most prominent place to this doctrine in their preaching (Acts:10:42; Acts:17:31) and writings (Romans:2:5–16; Romans:14:10; 1 Corinthians:4:5; 2 Corinthians:5:10; 2 Timothy:4:1; 2 Thessalonians:1:5; James:5:7). Besides the name Parusia (parousia), or Advent (1 Corinthians:15:23; 2 Thessalonians:2:19), the Second Coming is also called Epiphany, epiphaneia, or Appearance (2 Thessalonians:2:8; 1 Timothy:6:14; 2 Timothy:4:1; Titus:2:13), and Apocalypse (apokalypsis), or Revelation (2 Thessalonians:2:7; 1 Peter:4:13). The time of the Second Coming is spoken of as "that Day" (2 Timothy:4:8), "the day of the Lord" (1 Thessalonians:5:2), "the day of Christ" (Philemon:1:6), "the day of the Son of Man" (Luke:17:30), "the last day" (John:6:39–40). The belief in the general judgment has prevailed at all times and in all places within the Church. It is contained as an article of faith in all the ancient creeds: "He ascended into heaven. From thence He shall come to judge the living and the dead" (Apostles' Creed). The two shall come again with glory to judge both the living and the dead" (Nicene Creed). "From thence they shall come to judge the living and the dead, at whose coming all men must rise with their bodies and are to render an account of their deeds" (Athanasian Creed). Relying on the authority of Papias, several Fathers of the first four centuries advanced the theory of a thousand years' terrestrial reign of Christ with the saints to precede the end of the World (see article on MILLENNIUM). Though this idea is interwoven with the eschatological teachings of those writers, it in no way detracted from their belief in a universal world-judgment. Patristic testimony to this dogma is clear and unanimous."

Makala hii kuhusu mambo ya dini bado ni mbegu.
Je, unajua kitu kuhusu mada hii kama historia yake au uenezi wake?
Labda unaona habari katika Wikipedia ya Kiingereza au lugha nyingine zinazofaa kutafsiriwa?
Basi unaweza kuisaidia Wikipedia kwa kuihariri na kuongeza habari.

[1] Catholic Encyclopedia: General Judgment: "Few truths are more often or more clearly proclaimed in Scripture than that of the general judgment. To it the prophets of the Old Testament refer when they speak of the "Day of the Lord" (Joel:2:31; Ezekiel:13:5; Isaiah:2:12), in which the nations will be summoned to judgment by the Fathers. In the New Testament the Parousia, or coming of Christ as Judge of the world, is an oft-repeated doctrine. The Saviour Himself not only foretells the event but graphically portrays its circumstances (Matthew:24:27 sqq.; Matthew:25:31 sqq.). The Apostles give a most prominent place to this doctrine in their preaching (Acts:10:42; Acts:17:31) and writings (Romans:2:5–16; Romans:14:10; 1 Corinthians:4:5; 2 Corinthians:5:10; 2 Timothy:4:1; 2 Thessalonians:1:5; James:5:7). Besides the name Parusia (parousia), or Advent (1 Corinthians:15:23; 2 Thessalonians:2:19), the Second Coming is also called Epiphany, epiphaneia, or Appearance (2 Thessalonians:2:8; 1 Timothy:6:14; 2 Timothy:4:1; Titus:2:13), and Apocalypse (apokalypsis), or Revelation (2 Thessalonians:2:7; 1 Peter:4:13). The time of the Second Coming is spoken of as "that Day" (2 Timothy:4:8), "the day of the Lord" (1 Thessalonians:5:2), "the day of Christ" (Philemon:1:6), "the day of the Son of Man" (Luke:17:30), "the last day" (John:6:39–40). The belief in the general judgment has prevailed at all times and in all places within the Church. It is contained as an article of faith in all the ancient creeds: "He ascended into heaven. From thence He shall come to judge the living and the dead" (Apostles' Creed). The two shall come again with glory to judge both the living and the dead" (Nicene Creed). "From thence they shall come to judge the living and the dead, at whose coming all men must rise with their bodies and are to render an account of their deeds" (Athanasian Creed). Relying on the authority of Papias, several Fathers of the first four centuries advanced the theory of a thousand years' terrestrial reign of Christ with the saints to precede the end of the World (see article on MILLENNIUM). Though this idea is interwoven with the eschatological teachings of those writers, it in no way detracted from their belief in a universal world-judgment. Patristic testimony to this dogma is clear and unanimous."

[1]