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Historically, [[Christianity]] has taught "Heaven" as a generalized concept, 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.

Historically, [[Christianity]] has taught "Heaven" as a generalized concept, 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.

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. {{Fact|date=January 2007}} 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). 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 [[Body of Christ|Christ's Body]], the Church, and also as something to be perfected in the future.{{Fact|date=January 2007}}

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. 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). 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 [[Body of Christ|Christ's Body]], the Church, and also as something to be perfected in the future.

In [[Protestantism|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, 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 there salvation, though it is generally believed that it shows that the individual was not fully committed in the first place.

In [[Protestantism|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, 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 there salvation, though it is generally believed that it shows that the individual was not fully committed in the first place.

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".

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 ''Against Heresies'', he wrote that only those deemed worthy would inherit a home in heaven, while others would enjoy [[paradise]], and the rest live in the restored Jerusalem.{{Fact|date=November 2007}}

In the 2nd century CE, [[Irenaeus]] (a Greek bishop) wrote that not all who are saved would merit an abode in heaven itself. In ''Against Heresies'', he wrote that only those deemed worthy would inherit a home in heaven, while others would enjoy [[paradise]], and the rest live in the restored Jerusalem.

===In Orthodox Christianity===

===In Orthodox Christianity===

==== Eastern Orthodox cosmology ====

==== Eastern Orthodox cosmology ====

Eastern Orthodox [[cosmology]] perceives heaven as having different levels ({{bibleverse||John|14:2|KJV}}), the lowest of which is [[Paradise]]. At the time of [[creation]], paradise touched the earth at the [[Garden of Eden]] after the [[Fall of man]], paradise was separated from the earth, and mankind forbidden entry, lest he partake of the [[Tree of Life]] and live eternally in a state of sinfulness ({{bibleverse||Genesis|3:22-24|HE}}). At his [[Death of Jesus|death on the Cross]], the Orthodox believe Jesus opened the door to Paradise to mankind again ({{bibleverse||Luke|23:43|KJV}}), and the [[Good Thief]] was the first to enter.  

Eastern Orthodox [[cosmology]] perceives heaven as having different levels, the lowest of which is [[Paradise]]. At the time of [[creation]], paradise touched the earth at the [[Garden of Eden]] after the [[Fall of man]], paradise was separated from the earth, and mankind forbidden entry, lest he partake of the [[Tree of Life]] and live eternally in a state of sinfulness. At his [[Death of Jesus|death on the Cross]], the Orthodox believe Jesus opened the door to Paradise to mankind again, and the [[Good Thief]] was the first to enter.  

Various [[saint]]s have had [[Vision (spirituality)|visions]] of heaven ({{bibleverse|2|Corinthians|12:2-4|KJV}}). The Orthodox concept of life in heaven is described in one of the [[prayer for the dead|prayers for the dead]]: "…a place of light, a place of green pasture, a place of repose, whence all sickness, sorrow and sighing are fled away."<ref>''Book for Commemoration of the Living and the Dead'', trans. Father Lawrence (Holy Trinity Monastery, Jordanville NY), p. 77.</ref>

Various [[saint]]s have had visions of heaven. The Orthodox concept of life in heaven is described in one of the [[prayer for the dead|prayers for the dead]]: "…a place of light, a place of green pasture, a place of repose, whence all sickness, sorrow and sighing are fled away."(''Book for Commemoration of the Living and the Dead'', trans. Father Lawrence (Holy Trinity Monastery, Jordanville NY)

===In Roman Catholicism===

===In Roman Catholicism===