Est-ce que tout le monde va aller au ciel après la mort ?
Christianity

Mainstream Christianity professes belief in the Nicene Creed, and English versions of the Nicene Creed in current use include the phrase: "We look for the resurrection of the dead, and the life of the world to come."

When questioned by the Sadducees about the resurrection of the dead (in a context relating to who one's spouse would be if one had been married several times in life), Jesus said that marriage will be irrelevant after the resurrection as the resurrected will be like the angels in heaven.

Jesus also maintained that the time would come when the dead would hear the voice of the Son of God, and all who were in the tombs would come out; those who have heard His " and believes in the one who sent " to the resurrection of life, but those who do not to the resurrection of condemnation.

The Book of Enoch describes Sheol as divided into four compartments for four types of the dead: the faithful saints who await resurrection in Paradise, the merely virtuous who await their reward, the wicked who await punishment, and the wicked who have already been punished and will not be resurrected on Judgment Day. The Book of Enoch is considered apocryphal by most denominations of Christianity and Judaism.

The book of 2 Maccabees gives a clear account of the dead awaiting a future resurrection and judgment in addition to prayers and offerings for the dead to remove the burden of sin.

The author of Luke recounts the story of Lazarus and the rich man, which shows people in Hades awaiting the resurrection either in comfort or torment. The author of the Book of Revelation John, writes about God and the angels versus Satan and demons in an epic battle at the end of times when all souls are judged. There is mention of ghostly bodies of past prophets, and the transfiguration.

The non-canonical Acts of Paul and Thecla speak of the efficacy of prayer for the dead so that they might be "translated to a state of happiness".

Hippolytus of Rome pictures the underworld (Hades) as a place where the righteous dead, awaiting in the bosom of Abraham their resurrection, rejoice at their future prospect, while the unrighteous are tormented at the sight of the " lake of unquenchable fire " into which they are destined to be cast.

Gregory of Nyssa discusses the long-before believed possibility of purification of souls after death.

Pope Gregory I repeats the concept, articulated over a century earlier by Gregory of Nyssa that the saved suffer purification after death, in connection with which he wrote of "purgatorial flames".

The noun "purgatorium" (Latin: place of cleansing) is used for the first time to describe a state of painful purification of the saved after life. The same word in adjectival form (purgatorius -a -um, cleansing), which appears also in non-religious writing, was already used by Christians such as Augustine of Hippo and Pope Gregory I to refer to an after-death cleansing.

During the Age of Enlightenment, theologians and philosophers presented various philosophies and beliefs. A notable example is Emanuel Swedenborg who wrote some 18 theological works which describe in detail the nature of the afterlife according to his claimed spiritual experiences, the most famous of which is Heaven and Hell. His report of life there covers a wide range of topics, such as marriage in heaven (where all angels are married), children in heaven (where they are raised by angel parents), time and space in heaven (there are none), the after-death awakening process in the World of Spirits (a place halfway between Heaven and Hell and where people first wake up after death), the allowance of a free will choice between Heaven or Hell (as opposed to being sent to either one by God), the eternity of Hell (one could leave but would never want to), and that all angels or devils were once people on earth.
Le Ciel

Le Ciel, ou les cieux, est un lieu commun, religieux, cosmologique ou transcendant où des êtres tels que des dieux, des anges, des esprits, des saints ou des ancêtres vénérés sont censés se trouver à l'origine, être assis sur un trône ou vivre. Selon les croyances de certaines religions, les êtres célestes peuvent descendre sur Terre ou s'incarner, et les êtres terrestres peuvent monter au ciel après la mort, ou, dans des cas exceptionnels, entrer au ciel de leur vivant.

Le Ciel est souvent décrit comme un « lieu supérieur », le lieu le plus sacré, un Paradis, en contraste avec l'enfer ou le monde souterrain, ou les « lieux bas », et accessible universellement ou conditionnellement par les êtres terrestres selon divers critères de divinité, de bonté, de piété, de foi, ou d'autres vertus ou de croyances justes, ou tout simplement par la volonté de Dieu. Certains croient à la possibilité d'un ciel sur Terre dans un monde à venir.

Une autre croyance est celle d'un axe mundi ou d'un arbre du monde qui relie les cieux, le monde terrestre et le monde souterrain. Dans les religions indiennes, le ciel est considéré comme Svarga loka, et l'âme est à nouveau soumise à la renaissance dans différentes formes de vie selon son karma. Ce cycle peut être rompu après qu'une âme ait atteint Moksha ou Nirvana. Tout lieu d'existence, qu'il s'agisse d'humains, d'âmes ou de divinités, en dehors du monde tangible (Ciel, Enfer ou autre) est appelé autre monde.
### Query ###
Est-ce que tout le monde va aller au ciel après la mort ?

### Main Text ###
Christianity

Mainstream Christianity professes belief in the Nicene Creed, and English versions of the Nicene Creed in current use include the phrase: "We look for the resurrection of the dead, and the life of the world to come."

When questioned by the Sadducees about the resurrection of the dead (in a context relating to who one's spouse would be if one had been married several times in life), Jesus said that marriage will be irrelevant after the resurrection as the resurrected will be like the angels in heaven.

Jesus also maintained that the time would come when the dead would hear the voice of the Son of God, and all who were in the tombs would come out; those who have heard His " and believes in the one who sent " to the resurrection of life, but those who do not to the resurrection of condemnation.

The Book of Enoch describes Sheol as divided into four compartments for four types of the dead: the faithful saints who await resurrection in Paradise, the merely virtuous who await their reward, the wicked who await punishment, and the wicked who have already been punished and will not be resurrected on Judgment Day. The Book of Enoch is considered apocryphal by most denominations of Christianity and Judaism.

The book of 2 Maccabees gives a clear account of the dead awaiting a future resurrection and judgment in addition to prayers and offerings for the dead to remove the burden of sin.

The author of Luke recounts the story of Lazarus and the rich man, which shows people in Hades awaiting the resurrection either in comfort or torment. The author of the Book of Revelation John, writes about God and the angels versus Satan and demons in an epic battle at the end of times when all souls are judged. There is mention of ghostly bodies of past prophets, and the transfiguration.

The non-canonical Acts of Paul and Thecla speak of the efficacy of prayer for the dead so that they might be "translated to a state of happiness".

Hippolytus of Rome pictures the underworld (Hades) as a place where the righteous dead, awaiting in the bosom of Abraham their resurrection, rejoice at their future prospect, while the unrighteous are tormented at the sight of the " lake of unquenchable fire " into which they are destined to be cast.

Gregory of Nyssa discusses the long-before believed possibility of purification of souls after death.

Pope Gregory I repeats the concept, articulated over a century earlier by Gregory of Nyssa that the saved suffer purification after death, in connection with which he wrote of "purgatorial flames".

The noun "purgatorium" (Latin: place of cleansing) is used for the first time to describe a state of painful purification of the saved after life. The same word in adjectival form (purgatorius -a -um, cleansing), which appears also in non-religious writing, was already used by Christians such as Augustine of Hippo and Pope Gregory I to refer to an after-death cleansing.

During the Age of Enlightenment, theologians and philosophers presented various philosophies and beliefs. A notable example is Emanuel Swedenborg who wrote some 18 theological works which describe in detail the nature of the afterlife according to his claimed spiritual experiences, the most famous of which is Heaven and Hell. His report of life there covers a wide range of topics, such as marriage in heaven (where all angels are married), children in heaven (where they are raised by angel parents), time and space in heaven (there are none), the after-death awakening process in the World of Spirits (a place halfway between Heaven and Hell and where people first wake up after death), the allowance of a free will choice between Heaven or Hell (as opposed to being sent to either one by God), the eternity of Hell (one could leave but would never want to), and that all angels or devils were once people on earth.

### Supplementary Text ###
Le Ciel

Le Ciel, ou les cieux, est un lieu commun, religieux, cosmologique ou transcendant où des êtres tels que des dieux, des anges, des esprits, des saints ou des ancêtres vénérés sont censés se trouver à l'origine, être assis sur un trône ou vivre. Selon les croyances de certaines religions, les êtres célestes peuvent descendre sur Terre ou s'incarner, et les êtres terrestres peuvent monter au ciel après la mort, ou, dans des cas exceptionnels, entrer au ciel de leur vivant.

Le Ciel est souvent décrit comme un « lieu supérieur », le lieu le plus sacré, un Paradis, en contraste avec l'enfer ou le monde souterrain, ou les « lieux bas », et accessible universellement ou conditionnellement par les êtres terrestres selon divers critères de divinité, de bonté, de piété, de foi, ou d'autres vertus ou de croyances justes, ou tout simplement par la volonté de Dieu. Certains croient à la possibilité d'un ciel sur Terre dans un monde à venir.

Une autre croyance est celle d'un axe mundi ou d'un arbre du monde qui relie les cieux, le monde terrestre et le monde souterrain. Dans les religions indiennes, le ciel est considéré comme Svarga loka, et l'âme est à nouveau soumise à la renaissance dans différentes formes de vie selon son karma. Ce cycle peut être rompu après qu'une âme ait atteint Moksha ou Nirvana. Tout lieu d'existence, qu'il s'agisse d'humains, d'âmes ou de divinités, en dehors du monde tangible (Ciel, Enfer ou autre) est appelé autre monde.

### Draft ###

### 1. Query Decomposition

"Est-ce que tout le monde va aller au ciel après la mort ?"
→ "Will everyone go to heaven after death?"

Simple binary question. But theology complex. ⚠ Potential oversimplification.

Key semantic issue: "tout le monde" = universalist assumption vs. selective salvation doctrines.

### 2. Domain Context

● Christianity: Major theological traditions to consider
◐ Catholic: Purgatory, final judgment, salvation possible for all
◐ Protestant: Various doctrines from universalism to predestination  
◐ Orthodox: Theosis, deification of all creation
○ Other Christian traditions: Limited exposure

Geographic/cultural context: French-speaking, likely Catholic framework.

### 3. Information Retrieval Challenges

Multi-hop theological reasoning required:
├─ Scriptural passages (multiple translations/interpretations)
├─ Church doctrine evolution (centuries of development)  
└─ Doctrinal differences (denominational variations)

? Translation bias: "ciel" = heaven but could imply Catholic purgatory/paradise distinction
? Temporal bias: Modern vs. historical Christian perspectives

### 4. Logical Constraints

Physical constraint: Infinite souls, finite theological positions.
Logical constraint: Universal salvation vs. conditional salvation = mutually exclusive doctrines.

∴ Question assumes false binary - not all Christian traditions teach universal salvation.

### 5. Evidence Synthesis

⟨H≈0.2⟩ 
Core tension: Biblical passages supporting both universalism (Colossians 1:20, John 3:16) and conditional salvation (Matthew 7:23, Romans 9:22-23). Patristic fathers debated freely. Augustine introduced predestination. Reformation split created modern denominational diversity.

⟨H≈1⟩
But wait - what constitutes "everyone"? Infants? Unreached peoples? The profoundly evil? Historical Christianity has always maintained judgment thresholds, even among universalists. Origen's apocatastasis excluded demons. Irenaeus' recapitulation theory suggested restoration but not obliteration of distinction.

Catholic tradition: Limbo, purgatory, final purification. Not quite universal but near-universal salvation.

Protestant variations: Arminianism vs. Calvinism. Arminians would approach universalism if Christ died for all. Calvinists: limited atonement, double predestination.

Orthodox: Theosis as universal goal, but deification takes different forms. Energies vs. essence distinctions allow for judgment variation.

### 6. Answer Strategy

Response should acknowledge:
- False binary in question
- Major Christian traditions disagree on universal salvation  
- Theological complexity beyond simple "yes/no"
- Historical development of doctrines

NB: Avoid false precision. Theological positions are nuanced, evolving, denominationally diverse.

### 7. Synthesis

The question is theologically problematic because it conflates universalist and non-universalist Christian positions. Not all Christian traditions teach universal salvation.

Catholic doctrine: Purgatory suggests near-universal salvation, but with purification requirements.

Protestant doctrine: Varies dramatically - some universalist tendencies, others strongly conditional.

Orthodox doctrine: Theosis suggests universal divine participation, but with judgment and distinction.

∴ Response should correct the false binary, explain theological diversity, avoid oversimplification.

### Answer###
La question de savoir si tout le monde ira au ciel après la mort est complexe et dépend largement des traditions religieuses considérées.

Dans le christianisme, la croyance générale est que les morts seront jugés et que seuls les élus seront sauvés. Cependant, différentes écoles de pensée au sein du christianisme ont proposé diverses interprétations de ce qui advient après la mort.

Certains courants théologiques, particulièrement à travers l'histoire du christianisme, ont développé des concepts suggérant qu'au moins une partie des âmes peuvent être purifiées après la mort. L'idée d'un purgatoire comme lieu de purification des âmes sauvées a ainsi émergé, où les morts attendraient leur résurrection et leur jugement final.

Il existe aussi des courants qui maintiennent que tous les morts seront finalement jugés et que ceux qui ont cru en Jésus-Christ seront ressuscités à la vie éternelle, tandis que les autres subiront le jugement de condamnation.

La plupart des traditions chrétiennes enseignent que le paradis n'est pas accessible universellement, mais conditionnellement selon la foi, les actes de piété et la grâce divine. Les croyances sur la nature exacte de l'au-delà varient donc considérablement entre les différentes branches du christianisme.