This is in order to have its dues meted out, according to what it has merited in the period of good or evil.” (Apology, ch. He writes that after this world passes away, “then the whole human race will be raised again. 150-240 AD), an early apologist and author in the Latin west, upholds the general judgment where both rewards and punishment are decreed for all humanity. However, it is for the purpose of judging, and separating the believing from the unbelieving.” (27:1) Regarding “the judgment-day” he writes, “The advent of the Son comes indeed alike to all. 139-202 AD), also teaches the general judgment after Christ’s coming. 80-100 AD) only expresses awareness of one “day of judgment.” (16:3, 17:6, 18:2) On that day the Lord will “gather together all the nations, tribes, and languages.” This will occur on “the day of his appearing, when he will come and redeem each of us according to our deeds.” (17:4) On “that day of judgment” the wicked are punished with everlasting fire, while the righteous give glory to God for His justice, saying, “There will be hope for the one who has served God fully from the heart.” (17:7) Ī well-known apologist and bishop from the 2 nd century, Irenaeus (c. Similarly, an early sermon known as 2 Clement (c. He encourages Christians to walk according to God’s righteous requirements (21:1) and to be “seeking out what the Lord seeks from you and then doing it, in order that you may be found in the day of judgment.” (21:6) This “day of judgment” should motivate his hearers to obedience, since either praise or punishment will result based on their conduct. 70-132 AD), the author speaks only of a single “day of judgment” (19:10, 21:6) for both the saved and unsaved. In one of the earliest Christian works we have outside the New Testament, the epistle of Barnabas (c.
Rather, the church fathers clearly teach a general, final judgment for all humanity.
The earliest writings of the ancient Christian church make no mention of a separate judgment for believers. In my follow-up article, Part 2, I critique this modern teaching by evaluating the common proof texts used and presenting the scriptural evidence for a general judgment.
In this article, I address (1) the teachings of the early church regarding judgment day, (2) the doctrines of Catholics, Orthodox, and Protestants, and (3) explain how the teaching of a believer’s judgments for rewards originated with John Darby. Prior to Darby, Christians universally taught a general last judgment where everyone, both believers and unbelievers, will stand before God to determine their eternal fate. It was further popularized by American dispensationalists who spread Darby’s teachings in the late 1800’s and early 1900’s. Despite its popularity, this teaching is very recent, first being taught during the mid-1800’s by John Nelson Darby. The judgment of Christian believers is often called the “Bema Seat of Christ” or “Judgment Seat of Christ,” while all unbelievers will stand before God at the “Great White Throne Judgment.” At the believer’s judgment, only rewards are given based on how obedient the Christian was throughout their life. Many evangelical Christians believe that there will be separate final judgments for believers and unbelievers.
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