The churches take Judgement Day to mean the end of the world, and a general last judgement. New Revelation does not relate Judgement Day to the day when the cosmos goes into dissolution. As there is no general resurrection of the dead which the churches have errongly taught for a long time, there can logically also be no last judgement in this connection. Ne3 Revelation says: "I have never yet spoken to you (the disciples of a general day of resurrection and judgement, as you will remember, but rather of a specific judgement day for every human being (separately), and this at the moment when his soul shall leave the earthly flesh it inhabited for the period of trial. But of course this will not raise everyone immediately to eternal life, but conversely also to eternal death, though it would be noted that you must not take the word 'eternal' to mean a time that goes on forever." (Gr X 155, 1)
"With Judgement Day, I do not mean an earthly day, but spiritual one, in the next world. When you will have left your body and come to enter into the realm of the spirits, that shall be your judgement day, and I shall release you from the trial of physical matter, and that is resurrection on Judgement Day.' (Gr VII 187, 6-8)
"For those righteous in love, Judgement Day is a day of resurrection to everlasting life, which is the perfect rebirth of the spirit. It is however also a day of judgement for all who do not want to receive Me into them in the spirit and in the truth and hence in all love." (GS I 64, 15)
"When we let these enter into the world beyond, they will even more shun and despise the light of life and of truth there than they do here, where they have found it so despicable. Am I so wrong then in saying that I shall also raise those who are spiritually dead when they leave the flesh of the world, judge them and let them find reward for their deeds?" (Gr X 154, 7-8)
The Lord expressly states in New Revelation that the pericopes relating to Judgement Day are based on falsification. This, he says, introduced inaccuracies and contradictory statements into the gospel, "particularly in the naturaIly literal sense, i.e., My extremely tyrannical attitude at the so-called 'last judgement', when these do not at all agree with the short Gospel of John which is the only one still wholly correct." (Gr XI p. 243)
The Lord makes mention here of pseudo-Matthew (the right name being l'Rabbas) and the falsifier Theophilus (who altered the Gospel of Luke), calling them "revenge evangelists", and advises: "Abide therefore with the Evangelist John." (Gr XI, p. 247) John, the eye and ear witness, who ought to know, writes nothing about all this.