The Christian’s Last Passover
“The Christian meaning of death is revealed in the light of the Paschal mystery of the death and resurrection of Christ in Whom resides our only hope… .
For the Christian the day of death inaugurates, at the end of his sacramental life, the fulfillment of his new birth begun at Baptism, the definitive “conformity” to “the image of the Son” conferred by the anointing of the Holy Spirit, and participation in the feast of the Kingdom which was anticipated in the Eucharist—even if final purifications are still necessary for him in order to be clothed with the nuptial garment.
The Church who, as Mother, has borne the Christian sacramentally in her womb during his earthly pilgrimage, accompanies him at his journey’s end, in order to surrender him “into the Father’s hands.” She offers to the Father, in Christ, the child of His grace, and she commits to the earth, in hope, the seed of the body that will rise in glory.”
-Catechism of the Catholic Church 1681–1683
CATECHISM OF THE CATHOLIC CHURCH
THE PROFESSION OF FAITH
THE PROFESSION OF THE CHRISTIAN FAITH
I BELIEVE IN THE HOLY SPIRIT
“I BELIEVE IN THE RESURRECTION OF THE BODY”
“I believe in…the resurrection of the body…”
-Apostle’s Creed (First Council of Milan, 390 AD)
“…We look for the resurrection of the dead…”
-Nicene Creed (First Council of Nicea, 325 AD)
“From the beginning, Christian faith in the resurrection has met with incomprehension and opposition. ‘On no point does the Christian faith encounter more opposition than on the resurrection of the body.’ It is very commonly accepted that the life of the human person continues in a spiritual fashion after death. But how can we believe that this body, so clearly mortal, could rise to everlasting life?” (CCC 996)
“I think many of us believe we’ll get a new body once we enter into eternal life or on Judgment Day. But we don’t see how this body—this weak, mortal body that eats and sleeps, catches cold and bleeds—could possibly be resurrected to eternal life. Surely God has better material he can work with?
Again, the Creed says otherwise. And in the original Greek, it says it even more explicitly. The first Christians who composed the Creed didn’t use the Greek word for body: soma. They used the Greek word for flesh: sarx. Every time we pray the Creed, that’s what we say: I believe in the resurrection of the flesh—of this flesh, of my flesh, of my tired, aging, imperfect flesh. I believe that this body will one day stand before the throne of Christ and worship Him with all the angels and saints. Yet, for all that we say it, so few of us really live it.
In life, we don’t treat our bodies like sacred temples that belong in the heavenly courts. We either abuse them— eating too much or too little, denying them sleep, denying them rest, filling them with toxic substances, and giving them over to immoral purposes. Or, we worship them—doing everything we can to recreate them into some cultural ideal. Sometimes, we do both, while also doing all we can to keep the signs of bodily weakness and aging at bay. Death, almost everyone agrees, is the one great evil.
But when death inevitably comes, how do we treat those bodies?
Today, more and more of us burn them. We don’t bury our bodies. We don’t treat them as our ancestors did, with reverence and care. Instead, we destroy the flesh in fire, crush the bones that withstand the flames, and then often scatter the remains, destroying all evidence that this body— this holy body in which God’s Spirit dwelt—ever existed.
We live like materialists. We die like Nihilists. And this is a problem.”
Love & Resurrection,