Catechism of the Catholic Church
THE PROFESSION OF FAITH
SECTION TWO
1020 The Christian who unites his own death to that of Jesus views it as a
step towards him and an entrance into everlasting life. When the Church
for the last time speaks Christ's words of pardon and absolution over the
dying Christian, seals him for the last time with a strengthening
anointing, and gives him Christ in viaticum as nourishment for the
journey, she speaks with gentle assurance:
Go forth, Christian soul, from this world in the name of God the almighty
Father, who created you, in the name of Jesus Christ, the Son of the
living God, who suffered for you, in the name of the Holy Spirit, who was
poured out upon you. Go forth, faithful Christian!
May you live in peace this day, may your home be with God in Zion, with
Mary, the virgin Mother of God, with Joseph, and all the angels and
saints....
May you return to [your Creator] who formed you from the dust of the
earth. May holy Mary, the angels, and all the saints come to meet you as
you go forth from this life....
May you see your Redeemer face to face. 589
1021 Death puts an end to human life as the time open to either accepting
or rejecting the divine grace manifested in Christ.[590] The New Testament
speaks of judgment primarily in its aspect of the final encounter with
Christ in his second coming, but also repeatedly affirms that each will be
rewarded immediately after death in accordance with his works and faith.
The parable of the poor man Lazarus and the words of Christ on the cross
to the good thief, as well as other New Testament texts speak of a final
destiny of the soul-a destiny which can be different for some and for
others.[591]
1022 Each man receives his eternal retribution in his immortal soul at the
very moment of his death, in a particular judgment that refers his life to
Christ: either entrance into the blessedness of heaven-through a
purification[592] or immediately,[593]-or immediate and everlasting
damnation.[594]
At the evening of life, we shall be judged on our love.[595]
1023 Those who die in God's grace and friendship and are perfectly
purified live for ever with Christ. They are like God for ever, for they
"see him as he is," face to face:[596]
By virtue of our apostolic authority, we define the following: According
to the general disposition of God, the souls of all the saints . . . and
other faithful who died after receiving Christ's holy Baptism (provided
they were not in need of purification when they died, . . . or, if they
then did need or will need some purification, when they have been purified
after death, . . .) already before they take up their bodies again and
before the general judgment - and this since the Ascension of our Lord and
Savior Jesus Christ into heaven - have been, are and will be in heaven, in
the heavenly Kingdom and celestial paradise with Christ, joined to the
company of the holy angels. Since the Passion and death of our Lord Jesus
Christ, these souls have seen and do see the divine essence with an
intuitive vision, and even face to face, without the mediation of any
creature.[597]
1024 This perfect life with the Most Holy Trinity - this communion of life
and love with the Trinity, with the Virgin Mary, the angels and all the
blessed - is called "heaven." Heaven is the ultimate end and fulfillment
of the deepest human longings, the state of supreme, definitive happiness.
1025 To live in heaven is "to be with Christ." The elect live "in
Christ,"[598] but they retain, or rather find, their true identity, their
own name.[599]
For life is to be with Christ; where Christ is, there is life, there is
the kingdom.[600]
1026 By his death and Resurrection, Jesus Christ has "opened" heaven to
us. The life of the blessed consists in the full and perfect possession of
the fruits of the redemption accomplished by Christ. He makes partners in
his heavenly glorification those who have believed in him and remained
faithful to his will. Heaven is the blessed community of all who are
perfectly incorporated into Christ.
1027 This mystery of blessed communion with God and all who are in Christ
is beyond all understanding and description. Scripture speaks of it in
images: life, light, peace, wedding feast, wine of the kingdom, the
Father's house, the heavenly Jerusalem, paradise: "no eye has seen, nor
ear heard, nor the heart of man conceived, what God has prepared for those
who love him."[601]
1028 Because of his transcendence, God cannot be seen as he is, unless he
himself opens up his mystery to man's immediate contemplation and gives
him the capacity for it. The Church calls this contemplation of God in his
heavenly glory "the beatific vision":
How great will your glory and happiness be, to be allowed to see God, to
be honored with sharing the joy of salvation and eternal light with Christ
your Lord and God, . . . to delight in the joy of immortality in the
Kingdom of heaven with the righteous and God's friends.[602]
1029 In the glory of heaven the blessed continue joyfully to fulfill God's
will in relation to other men and to all creation. Already they reign with
Christ; with him "they shall reign for ever and ever."[603]
1030 All who die in God's grace and friendship, but still imperfectly
purified, are indeed assured of their eternal salvation; but after death
they undergo purification, so as to achieve the holiness necessary to
enter the joy of heaven.
1031 The Church gives the name Purgatory to this final purification of the
elect, which is entirely different from the punishment of the damned.[604]
The Church formulated her doctrine of faith on Purgatory especially at the
Councils of Florence and Trent. The tradition of the Church, by reference
to certain texts of Scripture, speaks of a cleansing fire:[605]
As for certain lesser faults, we must believe that, before the Final
Judgment, there is a purifying fire. He who is truth says that whoever
utters blasphemy against the Holy Spirit will be pardoned neither in this
age nor in the age to come. From this sentence we understand that certain
offenses can be forgiven in this age, but certain others in the age to
come.[606]
1032 This teaching is also based on the practice of prayer for the dead,
already mentioned in Sacred Scripture: "Therefore Judas Maccabeus] made
atonement for the dead, that they might be delivered from their sin."[607]
From the beginning the Church has honored the memory of the dead and
offered prayers in suffrage for them, above all the Eucharistic sacrifice,
so that, thus purified, they may attain the beatific vision of God.[608]
The Church also commends almsgiving, indulgences, and works of penance
undertaken on behalf of the dead:
Let us help and commemorate them. If Job's sons were purified by their
father's sacrifice, why would we doubt that our offerings for the dead
bring them some consolation? Let us not hesitate to help those who have
died and to offer our prayers for them.[609]
1033 We cannot be united with God unless we freely choose to love him. But
we cannot love God if we sin gravely against him, against our neighbor or
against ourselves: "He who does not love remains in death. Anyone who
hates his brother is a murderer, and you know that no murderer has eternal
life abiding in him."[610] Our Lord warns us that we shall be separated
from him if we fail to meet the serious needs of the poor and the little
ones who are his brethren.[611] To die in mortal sin without repenting and
accepting God's merciful love means remaining separated from him for ever
by our own free choice. This state of definitive self- exclusion from
communion with God and the blessed is called "hell."
1034 Jesus often speaks of "Gehenna" of "the unquenchable fire" reserved
for those who to the end of their lives refuse to believe and be
converted, where both soul and body can be lost.[612] Jesus solemnly
proclaims that he "will send his angels, and they will gather . . . all
evil doers, and throw them into the furnace of fire,"[613] and that he
will pronounce the condemnation: "Depart from me, you cursed, into the
eternal fire!"[614]
1035 The teaching of the Church affirms the existence of hell and its
eternity. Immediately after death the souls of those who die in a state
of mortal sin descend into hell, where they suffer the punishments of
hell, "eternal fire."[615] The chief punishment of hell is eternal
separation from God, in whom alone man can possess the life and happiness
for which he was created and for which he longs.
1036 The affirmations of Sacred Scripture and the teachings of the Church
on the subject of hell are a call to the responsibility incumbent upon man
to make use of his freedom in view of his eternal destiny. They are at the
same time an urgent call to conversion: "Enter by the narrow gate; for the
gate is wide and the way is easy, that leads to destruction, and those who
enter by it are many. For the gate is narrow and the way is hard, that
leads to life, and those who find it are few."[616]
Since we know neither the day nor the hour, we should follow the advice of
the Lord and watch constantly so that, when the single course of our
earthly life is completed, we may merit to enter with him into the
marriage feast and be numbered among the blessed, and not, like the wicked
and slothful servants, be ordered to depart into the eternal fire, into
the outer darkness where "men will weep and gnash their teeth."[617]
1037 God predestines no one to go to hell;[618] for this, a willful
turning away from God (a mortal sin) is necessary, and persistence in it
until the end. In the Eucharistic liturgy and in the daily prayers of her
faithful, the Church implores the mercy of God, who does not want "any to
perish, but all to come to repentance":[619]
Father, accept this offering from your whole family. Grant us your peace
in this life, save us from final damnation, and count us among those you
have chosen.[620]
1038 The resurrection of all the dead, "of both the just and the
unjust,"[621] will precede the Last Judgment. This will be "the hour when
all who are in the tombs will hear [the Son of man's] voice and come
forth, those who have done good, to the resurrection of life, and those
who have done evil, to the resurrection of judgment."[622] Then Christ
will come "in his glory, and all the angels with him .... Before him will
be gathered all the nations, and he will separate them one from another as
a shepherd separates the sheep from the goats, and he will place the sheep
at his right hand, but the goats at the left.... And they will go away
into eternal punishment, but the righteous into eternal life."[623]
1039 In the presence of Christ, who is Truth itself, the truth of each
man's relationship with God will be laid bare.[624] The Last Judgment will
reveal even to its furthest consequences the good each person has done or
failed to do during his earthly life:
All that the wicked do is recorded, and they do not know. When "our God
comes, he does not keep silence.". . . he will turn towards those at his
left hand: . . . "I placed my poor little ones on earth for you. I as
their head was seated in heaven at the right hand of my Father - but on
earth my members were suffering, my members on earth were in need. If you
gave anything to my members, what you gave would reach their Head. Would
that you had known that my little ones were in need when I placed them on
earth for you and appointed them your stewards to bring your good works
into my treasury. But you have placed nothing in their hands; therefore
you have found nothing in my presence."[625]
1040 The Last Judgment will come when Christ returns in glory. Only the
Father knows the day and the hour; only he determines the moment of its
coming. Then through his Son Jesus Christ he will pronounce the final word
on all history. We shall know the ultimate meaning of the whole work of
creation and of the entire economy of salvation and understand the
marvellous ways by which his Providence led everything towards its final
end. The Last Judgment will reveal that God's justice triumphs over all
the injustices committed by his creatures and that God's love is stronger
than death.[626]
1041 The message of the Last Judgment calls men to conversion while God is
still giving them "the acceptable time, . . . the day of salvation."[627]
It inspires a holy fear of God and commits them to the justice of the
Kingdom of God. It proclaims the "blessed hope" of the Lord's return, when
he will come "to be glorified in his saints, and to be marvelled at in all
who have believed."[628]
1042 At the end of time, the Kingdom of God will come in its fullness.
After the universal judgment, the righteous will reign for ever with
Christ, glorified in body and soul. The universe itself will be renewed:
The Church . . . will receive her perfection only in the glory of heaven,
when will come the time of the renewal of all things. At that time,
together with the human race, the universe itself, which is so closely
related to man and which attains its destiny through him, will be
perfectly re-established in Christ.[629]
1043 Sacred Scripture calls this mysterious renewal, which will transform
humanity and the world, "new heavens and a new earth."[630] It will be the
definitive realization of God's plan to bring under a single head "all
things in [Christ], things in heaven and things on earth."[631]
1044 In this new universe, the heavenly Jerusalem, God will have his
dwelling among men.[632] "He will wipe away every tear from their eyes,
and death shall be no more, neither shall there be mourning nor crying nor
pain any more, for the former things have passed away."[633]
1045 For man, this consummation will be the final realization of the unity
of the human race, which God willed from creation and of which the pilgrim
Church has been "in the nature of sacrament."[634] Those who are united
with Christ will form the community of the redeemed, "the holy city" of
God, "the Bride, the wife of the Lamb."[635] She will not be wounded any
longer by sin, stains, self-love, that destroy or wound the earthly
community.[636] The beatific vision, in which God opens himself in an
inexhaustible way to the elect, will be the ever-flowing well-spring of
happiness, peace, and mutual communion.
1046 For the cosmos, Revelation affirms the profound common destiny of the
material world and man:
For the creation waits with eager longing for the revealing of the sons of
God . . . in hope because the creation itself will be set free from its
bondage to decay.... We know that the whole creation has been groaning in
travail together until now; and not only the creation, but we ourselves,
who have the first fruits of the Spirit, groan inwardly as we wait for
adoption as sons, the redemption of our bodies.[637]
1047 The visible universe, then, is itself destined to be transformed, "so
that the world itself, restored to its original state, facing no further
obstacles, should be at the service of the just," sharing their
glorification in the risen Jesus Christ.[638]
1048 "We know neither the moment of the consummation of the earth and of
man, nor the way in which the universe will be transformed. The form of
this world, distorted by sin, is passing away, and we are taught that God
is preparing a new dwelling and a new earth in which righteousness dwells,
in which happiness will fill and surpass all the desires of peace arising
in the hearts of men."[639]
1049 "Far from diminishing our concern to develop this earth, the
expectancy of a new earth should spur us on, for it is here that the body
of a new human family grows, foreshadowing in some way the age which is to
come. That is why, although we must be careful to distinguish earthly
progress clearly from the increase of the kingdom of Christ, such progress
is of vital concern to the kingdom of God, insofar as it can contribute to
the better ordering of human society."[640]
1050 "When we have spread on earth the fruits of our nature and our
enterprise . . . according to the command of the Lord and in his Spirit,
we will find them once again, cleansed this time from the stain of sin,
illuminated and transfigured, when Christ presents to his Father an
eternal and universal kingdom."[641] God will then be "all in all" in
eternal life:[642]
True and subsistent life consists in this: the Father, through the Son and
in the Holy Spirit, pouring out his heavenly gifts on all things without
exception. Thanks to his mercy, we too, men that we are, have received the
inalienable promise of eternal life.[643]
IN BRIEF
1051 Every man receives his eternal recompense in his immortal soul from
the moment of his death in a particular judgment by Christ, the judge of
the living and the dead.
1052 "We believe that the souls of all who die in Christ's grace . . . are
the People of God beyond death. On the day of resurrection, death will be
definitively conquered, when these souls will be reunited with their
bodies" (Paul VI, CPG # 28).
1053 "We believe that the multitude of those gathered around Jesus and
Mary in Paradise forms the Church of heaven, where in eternal blessedness
they see God as he is and where they are also, to various degrees,
associated with the holy angels in the divine governance exercised by
Christ in glory, by interceding for us and helping our weakness by their
fraternal concern" (Paul VI, CPG # 29).
1054 Those who die in God's grace and friendship imperfectly purified,
although they are assured of their eternal salvation, undergo a
purification after death, so as to achieve the holiness necessary to enter
the joy of God.
1055 By virtue of the "communion of saints," the Church commends the dead
to God's mercy and offers her prayers, especially the holy sacrifice of
the Eucharist, on their behalf.
1056 Following the example of Christ, the Church warns the faithful of the
"sad and lamentable reality of eternal death" (GCD 69), also called
"hell."
1057 Hell's principal punishment consists of eternal separation from God
in whom alone man can have the life and happiness for which he was created
and for which he longs.
1058 The Church prays that no one should be lost: "Lord, let me never be
parted from you." If it is true that no one can save himself, it is also
true that God "desires all men to be saved" (1 Tim 2:4), and that for him
"all things are possible" (Mt 19:26).
1059 "The holy Roman Church firmly believes and confesses that on the Day
of Judgment all men will appear in their own bodies before Christ's
tribunal to render an account of their own deeds" (Council of Lyons II
[1274]: DS 859; cf. DS 1549).
1060 At the end of time, the Kingdom of God will come in its fullness.
Then the just will reign with Christ for ever, glorified in body and soul,
and the material universe itself will be transformed. God will then be
"all in all" (1 Cor 15:28), in eternal life.
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