On the Eleventh Article

366. What is the resurrection of the dead, which, in the words of the Creed, we look for or expect? An act of the almighty power of God, by which all bodies of dead men, being reunited to their souls, shall return to life, and shall thenceforth be spiritual and immortal. It is sown a natural body, it is raised a spiritual body. 1 Cor. xv. 44. For this corruptible must put on incorruption, and this mortal must put on immortality. 1 Cor. xv. 53. 367. How shall the body rise again after it has rotted and perished in the ground? Since God formed the body from the ground originally, he can equally restore it after it has perished in the ground. The Apostle Paul illustrates this by the analogy of a grain of seed, which rots in the earth, but from which there springs up afterwards a plant, or tree. That which thou sowest is not quickened except it die. 1 Cor. xv. 36. 368. Shall all, strictly speaking, rise again? All, without exception, that have died; but they who at the time of the general resurrection shall be still alive shall have their present gross bodies changed in a moment, so as to become spiritual and immortal. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 1 Cor. xv. 51, 52. 369. When shall the resurrection of the dead be? At the end of this visible world? 370. Shall the world then too come to an end? Yes; this corruptible world shall come to an end, and shall be transformed into another, incorruptible. Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. Rom. viii. 21. Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. 2 Peter iii. 13. 371. How shall the world be transformed? By fire. The heavens and the earth, which are now, by the same, that is, by God's word, are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. 2 Peter iii. 7. 372. In what state are the souls of the dead till the general resurrection? The souls of the righteous are in light and rest, with a foretaste of eternal happiness; but the souls of the wicked are in a state the reverse of this. 373. Why may we not ascribe to the souls of the righteous perfect happiness immediately after death? Because it is ordained that the perfect retribution according to works shall be received by the perfect man after the resurrection of the body and God's last judgment. The Apostle Paul says: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love his appearing. 2 Tim. iv. 8. And again: We must all appear before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. 2 Cor. v. 10. 374. Why do we ascribe to the souls of the righteous a foretaste of bliss before the last judgment? On the testimony of Jesus Christ himself, who says in the parable that the righteous Lazarus was immediately after death carried into Abraham's bosom. Luke xvi. 22. 375. Is this foretaste of bliss joined with a sight of Christ's own countenance? It is so more especially with the saints, as we are given to understand by the Apostle Paul, who had a desire to depart, and to be with Christ. Phil. i. 23. 376. What is to be remarked of such souls as have departed with faith, but without having had time to bring forth fruits worthy of repentance? This: that they may be aided towards the attainment of a blessed resurrection by prayers offered in their behalf, especially such as are offered in union with the oblation of the bloodless sacrifice of the Body and Blood of Christ, and by works of mercy done in faith for their memory. 377. On what is this doctrine grounded? On the constant tradition of the Catholic Church; the sources of which may be seen even in the Church of the Old Testament. Judas Maccabæus offered sacrifice for his men that had fallen. 2 Macc. xii. 43. Prayer for the departed has ever formed a fixed part of the divine Liturgy, from the first Liturgy of the Apostle James. St. Cyril of Jerusalem says: Very great will be the benefit to those souls for which prayer is offered at the moment when the holy and tremendous Sacrifice is lying in view. (Lect. Myst. v. 9.) St. Basil the Great, in his prayers for Pentecost, says that the Lord vouchsafes to receive from us propitiatory prayers and sacrifices for those that are kept in Hades, and allows us the hope of obtaining for them peace, relief, and freedom.