General Resurrection

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Resurrection is the rising again from the dead, the resumption of life. TheFourth Lateran Council teaches that all men, whether elect or reprobate, "will rise again with their own bodies which they now bear about with them" (cap. "Firmiter"). In the language of the creeds and professions offaith this return to life is called resurrection of the body (resurrectio carnis, resurrectio mortuorum,anastasis ton nekron) for a double reason: first, since thesoul cannot die, it cannot be said to return to life; second theheretical contention of Hymeneus and Philitus that the Scriptures denote by resurrection not the return to life of the body, but the rising of thesoul from the death ofsin to the life of grace, must be excluded. (We shall treat of theResurrection of Jesus Christ in a separate article; here, we treat only of the General Resurrection of the Body.)

"No doctrine of the Christian Faith", saysSt. Augustine, "is so vehemently and so obstinately opposed as thedoctrine of the resurrection of the flesh" (In Ps. lxxxviii, sermo ii, n. 5). This opposition had begun long before the days ofSt. Augustine: "And certain philosophers of the Epicureans and of the Stoics", the inspired writer tells us (Acts 17:18, 32), "disputed with him [Paul] ...and when they had heard of the resurrection of the dead, some indeed mocked, but others said: We will hear thee again concerning this matter." Among the opponents of the Resurrection we naturally find first those who denied theimmortality of thesoul; secondly, all those who, likePlato, regarded the body as theprison of thesoul and death as an escape from the bondage of matter; thirdly thesects of theGnostics andManichæans who looked upon all matter asevil; fourthly, the followers of these lattersects the Priscillianists, theCathari, and theAlbigenses; fifthly, theRationalists,Materialists, andPantheists of later times. Against all these we shall first establish thedogma of the resurrection, and secondly consider the characteristics of the risen body.

Dogma of the resurrection

The creeds and professions offaith andconciliar definitions do not leave itdoubtful that the resurrection of the body is adogma or anarticle of faith. We may appeal, for instance, to theApostles' Creed, the so-called Nicene and Athanasian Creeds, the Creed of the Eleventh Council of Toledo, the Creed ofLeo IX, subscribed by Bishop Peter and still in use at theconsecration ofbishops the profession offaith subscribed by Michael Palaeologus in theSecond Council of Lyons, the Creed ofPius IV, and theDecree of theFourth Lateran Council (c. "Firmiter") against theAlbigenses. Thisarticle of faith is based on thebelief of theOld Testament, on the teaching of theNew Testament, and onChristian tradition.

Old Testament

The words of Martha and the history of the Machabees show the Jewishbelief towards the end of the Jewish economy. "I know", says Martha, "that He shall rise again, in the resurrection at the last day" (John 11:24). And the third of the Machabeemartyrs put forth his tongue and stretched out his hands, saying: "These I have fromheaven, but for thelaws of God I now despise them: because I hope to receive them again from him" (2 Maccabees 7:11; cf.9:14). The Book of Daniel (12:2; cf. 12) inculcates the samebelief: "Many of those that sleep in the dust of the earth, shall awake: some unto life everlasting, and others unto reproach, to see it always." The wordmany must be understood in the light of its meaning in other passages, e.g.Isaiah 53:11-12;Matthew 26:28;Romans 5:18-19. Though Ezechiel's vision of the resurrection of the dry bones refers directly to the restoration ofIsrael, such a figure would be hardlyIsrael, such a figure would be hardly intelligible except by readers familiar with thebelief in a literal resurrection (Ezekiel 37). The Prophet Isaias foretells that the Lord of hosts "shall cast down death headlong forever" (25:8), and a little later he adds: "Thy dead men shall live, my slain shall rise again. . . the earth shall disclose her blood, and shall cover her slain no more" (26:19-21). Finally, Job, bereft of all human comfort and reduced to the greatest desolation, is strengthened by the thought of the resurrection of his body: "Iknow that my Redeemer liveth, and in the last day I shall rise out of the earth. And I shall be clothed again with my skin, and in my flesh I shall seeGod. Whom I myself shall see, and my eyes shall behold, and not another; this hope is laid up in my bosom" (Job 19:25-27). The literal translation of the Hebrew text differs somewhat from the foregoing quotation, but the hope of resurrection remains.

New Testament

The resurrection of the dead was expressly taught byChrist (John 5:28-29;6:39-40;11:25;Luke 14:14) and defended against the unbelief of theSadducees, whom He charged withignorance of the power ofGod and of the Scriptures (Matthew 22:29;Luke 20:37).St. Paul places the general resurrection on the same level ofcertainty with that ofChrist's Resurrection: "IfChrist be preached, that he rose again from the dead, how do some among you say that there is no resurrection of the dead? But if there be no resurrection of the dead, thenChrist is not risen again. And ifChrist be not risen again, then is our preaching vain, and yourfaith is also vain" (1 Corinthians 15:12 sqq.). The Apostle preached the resurrection of the dead as one of the fundamental doctrines ofChristianity, atAthens, for instance (Acts 17:18, 31, 32), atJerusalem (xxiii, 6), before Felix (xxiv, 15), beforeAgrippa (xxvi, 8). He insists on the samedoctrine in his Epistles (Romans 8:11;1 Corinthians 6:14;15:12 sqq.;2 Corinthians 4:14;5:1 sqq.;Philippians 3:21;1 Thessalonians 4:12-16;2 Timothy 2:11;Hebrews 6:2), and in this he agrees with the Apocalypse (xx, 12 sqq.).

Tradition

It is not surprising that the Tradition of the early Church agrees with the clear teaching of both theOld andNew Testaments. We have already referred to a number of creeds and professions offaith which may be considered as part of theChurch's official expression of herfaith. Here we have only to point out a number of patristic passages, in which the Fathers teach thedoctrine of the general resurrection in more or less explicit terms.St. Clement of Rome,I Corinthians 25;St. Justin Martyr, "De resurrect.", vii sqq.; Idem,Dialogue with Trypho 80;Athenagoras, "De resur. carn.", iii;Tatian, "Adv. Graec.", vi;St. Irenæus, "Contra haer.", I, x; V, vi, 2;Tertullian, "Contra Marcion.", V, ix; Idem, "De praescript.", xiii; Idem,On the Resurrection of the Flesh I.12, 15, 63;Minucius Felix, "Octav.", xxxiv;Origen, tom. XVII, in Matt., xxix; Idem,De Principiis Preface, no. 5; Idem, "In Lev.", v, 10;Hippolytus, "Adv. Graec." in P.G., X, 799;St. Cyril of Jerusalem,Catechetical Lectures XVIII.15;St. Ephraem, "De resurrect. mort.";St. Basil, "Ep. cclxxi", 3;St. Epiphanius, "In ancor.", lxxxiii sq., xcix;St. Ambrose, "De excessu frat. sui Satyri", II, lxvii, cii; Idem, "In Ps. cxviii", serm. x, n. 18; Ps. Ambr., "De Trinit.", xxiii, in P.L. XVII, 534;St. Jerome, "Ep. ad Paul" in LIII, 8; Rufinus, "In symbol.", xliv sq.;St. Chrysostom (Ps. Chrysostom), "Fragm. in libr. Job" in P.G., LXIV, 619; St. Peter Chrysologus, serm. 103, 118; "Apost. Constit.", VII, xli;St. Augustine "Enchirid.", 84; Idem,City of God XX.20; Theodoret, "De provident.", or. ix;Church History I.3.

The general resurrection can hardly beproved from reason, though we may show its congruity.

As thesoul has a natural propensity to the body, its perpetual separation from the body would seem unnatural.
As the body is the partner of thesoul's crimes, and the companion of her virtues, thejustice ofGod seems to demand that the body be the sharer in thesoul's punishment and reward.
As thesoul separated from the body is naturally imperfect, the consummation of itshappiness, replete with every good, seems to demand the resurrection of the body.

The first of these reasons appears to be urged byChrist Himself inMatthew 22:23; the second reminds one of the words ofSt. Paul,1 Corinthians 15:19, and2 Thessalonians 1:4. Besides urging the foregoing arguments, the Fathers appeal also to certain analogies found in revelation and in nature itself, e.g. Jonas in the whale's belly, the three children in the fiery furnace, Daniel in the lions' den, the carrying away of Henoch and Elias, the raising of the dead, the blossoming of Aaron's rod, the preservation of the garments of theIsraelites in thedesert, the grain of seed dying and springing up again, the egg, the season of the year, the succession of day and night. Many pictures of earlyChristian art express these analogies. But in spite of the foregoing congruities,theologians more generally incline to the opinion that in the state of pure nature there would have been no resurrection of the body.

Characteristics of the risen body

All shall rise from the dead in their own, in their entire, and inimmortal bodies; but the good shall rise to the resurrection of life, the wicked to the resurrection of Judgment. It would destroy the veryidea of resurrection, if the dead were to rise in bodies not their own. Again, the resurrection, like the creation, is to be numbered amongst the principal works ofGod; hence, as at the creation all things are perfect from the hand ofGod, so at the resurrection all things must be perfectly restored by the sameomnipotent hand. But there is a difference between the earthly and the risen body; for the risen bodies of bothsaints and sinners shall be invested withimmortality. This admirable restoration of nature is the result of the glorious triumph ofChrist over death as described in several texts ofSacred Scripture:Isaiah 25:8; Osee, xiii, 14;1 Corinthians 15:26;Apocalypse 2:4. But while the just shall enjoy an endlessfelicity in the entirety of their restored members, the wicked "shall seek death, and shall not find it, shall desire to die, and death shall fly from them" (Revelation 9:6).

These three characteristics, identity, entirety, andimmortality, will be common to the risen bodies of the just and the wicked. But the bodies of thesaints shall be distinguished by four transcendent endowments, often called qualities.

The first is "impassibility", which shall place them beyond the reach of pain and inconvenience. "It is sown", says the Apostle, "in corruption, it shall rise in incorruption" (1 Corinthians 15:42). TheSchoolmen call this quality impassibility', not incorruption, so as to mark it as a peculiarity of the glorified body; the bodies of the damned will be incorruptible indeed, but not impassible; they shall be subject to heat and cold, and all manner of pain.
The next quality is "brightness", or "glory", by which the bodies of thesaints shall shine like the sun. "It is sown in dishonour," says the Apostle, "it shall rise in glory" (1 Corinthians 15:43; cf.Matthew 13:43;17:2;Philippians 3:21). All the bodies of thesaints shall be equally impassible, but they shall be endowed with different degrees of glory. According toSt. Paul: "One is the glory of the sun, another the glory of the moon, another the glory of the stars. For star differeth from star in glory"'(1 Corinthians 15:41-42).
The third quality is that of "agility", by which the body shall be freed from its slowness of motion, and endowed with the capability of moving with the utmost facility and quickness wherever thesoul pleases. The Apostle says: "It is sown in weakness, it shall rise in power" (1 Corinthians 15:43).
The fourth quality is "subtility", by which the body becomes subject to the absolute dominion of thesoul. This is inferred from the words of the Apostle: "It is sown a natural body, it shall rise a spiritual body" (1 Corinthians 15:44). The body participates in thesoul's more perfect and spiritual life to such an extent that it becomes itself like a spirit. We see this quality exemplified in the fact thatChrist passed through material objects.

About this page

APA citation.Maas, A.(1911).General Resurrection. InThe Catholic Encyclopedia.New York: Robert Appleton Company.http://www.newadvent.org/cathen/12792a.htm

MLA citation.Maas, Anthony."General Resurrection."The Catholic Encyclopedia.Vol. 12.New York: Robert Appleton Company,1911.<http://www.newadvent.org/cathen/12792a.htm>.

Transcription.This article was transcribed for New Advent by Donald J. Boon.Dedicated to Bishop Andre Cimichella of Montreal, and to Blessed Kateri Tekakwitha.

Ecclesiastical approbation.Nihil Obstat. June 1, 1911. Remy Lafort, S.T.D., Censor.Imprimatur. +John Cardinal Farley, Archbishop of New York.

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