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heaven

What Our Bodies Will Be Like In the Resurrection

What Our Bodies Will Be Like In the ResurrectionThe Glorified State of the Resurrected Body

One of the most significant characteristics of the resurrected body is that it will be glorified. This means that it will be free from the limitations and imperfections of our earthly bodies. The glorified body will reflect the glory of God and be perfectly suited for eternal life in heaven. The Apostle Paul speaks of this transformation in his first letter to the Corinthians: “So also is the resurrection of the dead. The body is sown perishable; it is raised imperishable. It is sown in dishonour; it is raised in glory. It is sown in weakness; it is raised in power” (1 Corinthians 15:42-43, WEBBE).

The CCC explains that the glorified body will be free from suffering, corruption, and death: “Christ will raise us up ‘on the last day’; but it is also true that in a certain way we have already risen with Christ. For, by virtue of the Holy Spirit, Christian life is already now on earth a participation in the death and Resurrection of Christ” (CCC 1002). This glorified state means that the resurrected body will no longer be subject to decay, illness, or death, and will be fully alive in a way that surpasses our current experience.

Incorruptibility and Immortality

The resurrected body will be incorruptible and immortal. Unlike our earthly bodies, which are subject to aging, sickness, and death, the resurrected body will not experience any form of decay. This incorruptibility is a direct result of the body’s union with Christ, who conquered death through His own resurrection. In 1 Corinthians 15:53, Paul emphasizes this transformation: “For this perishable body must become imperishable, and this mortal must become immortal” (WEBBE).

The CCC further elaborates on this point: “In death, the separation of the soul from the body, the human body decays and the soul goes to meet God, while awaiting its reunion with its glorified body. God, in His almighty power, will definitively grant incorruptible life to our bodies by reuniting them with our souls, through the power of Jesus’ Resurrection” (CCC 997). This passage underscores the belief that the resurrected body will be free from all corruption and will share in the immortality of Christ.

Perfected Physical Abilities

Another characteristic of the resurrected body is that it will have perfected physical abilities. The limitations we experience in our current bodies, such as fatigue, hunger, and physical weakness, will no longer exist. The resurrected body will be fully empowered and capable of performing actions that surpass our natural abilities. This is not merely an enhancement of our current physical capabilities but a complete transformation that reflects the divine power of God.

The Gospels provide glimpses of the resurrected Christ, whose glorified body exhibited extraordinary abilities. For example, Jesus appeared to His disciples even though the doors were locked (John 20:19, WEBBE), and He was able to vanish from their sight (Luke 24:31, WEBBE). While these accounts are specific to the glorified body of Christ, they offer insights into the nature of the resurrected body that believers will receive.

The CCC teaches that the resurrection of the body is a transformation that brings the body into full conformity with the glorified state of Christ: “Just as Christ is truly risen from the dead and lives forever, so after death the righteous will live forever with the risen Christ and He will raise them up on the last day” (CCC 989). This perfected state will allow the body to participate fully in the divine life and the joys of heaven.

Spiritualized Nature

The resurrected body will also possess a spiritualized nature. This does not mean that the body will cease to be physical, but rather that it will be fully attuned to the spirit and no longer subject to the desires and weaknesses of the flesh. In 1 Corinthians 15:44, Paul contrasts the natural body with the spiritual body: “It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is also a spiritual body” (WEBBE).

The CCC explains that the spiritual nature of the resurrected body will allow it to be completely under the influence of the Holy Spirit: “If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit who dwells in you” (CCC 1000). This spiritualization means that the body will be fully responsive to the will of God, free from the disordered inclinations that characterize our fallen nature.

The spiritualized nature of the resurrected body also implies that it will be perfectly united with the soul, allowing for a complete and harmonious existence. This union reflects the original intention of God for humanity, where body and soul were meant to work together in perfect harmony, fully directed toward the worship and love of God.

Radiance and Beauty

Another characteristic of the resurrected body is that it will radiate beauty and glory. The glorified body will reflect the light of Christ, who is the source of all beauty and goodness. This radiance is not merely an external appearance but a manifestation of the soul’s holiness and union with God.

In the Gospel of Matthew, Jesus speaks of the righteous shining like the sun in the kingdom of their Father: “Then the righteous will shine like the sun in the kingdom of their Father. He who has ears to hear, let him hear” (Matthew 13:43, WEBBE). This imagery highlights the glorified state of the resurrected body, which will be resplendent with the glory of God.

The CCC affirms that the glory of the resurrected body will be a reflection of Christ’s own glory: “Christ, ‘the first-born from the dead’ (Colossians 1:18), is the principle of our own resurrection, even now by the justification of our souls, and one day by the new life He will impart to our bodies” (CCC 658). This glorified state will be a visible sign of the soul’s sanctity and its participation in the divine life.

Continuity and Identity

While the resurrected body will possess new and glorified traits, it will still maintain continuity with the earthly body, preserving the individual’s identity. This continuity is essential to the Catholic understanding of the resurrection, as it affirms the belief that the same person who lived, died, and was buried will rise again.

The CCC teaches that the resurrection will involve the reunification of the body and soul, preserving the individual’s identity: “We believe in the true resurrection of this flesh that we now possess” (CCC 1017). This belief underscores the idea that the resurrected body will be the same body that was once subject to the limitations of earthly life, but now transformed and glorified.

The continuity of the body also implies that the resurrected body will be recognizable, albeit in a glorified form. This is evident in the post-resurrection appearances of Jesus, where He was recognized by His disciples, though sometimes only after a moment of revelation (Luke 24:30-31, WEBBE). This recognition points to the fact that the glorified body, while transformed, remains the same body that was crucified and buried.

Conclusion: The Glorified Body as a Gift of God’s Love

The traits of the resurrected body reflect the fullness of God’s redemption and the ultimate destiny of the human person. Through the resurrection, God transforms our earthly bodies, freeing them from all imperfections and making them fit for eternal life with Him. This glorified state is a gift of God’s love, allowing the faithful to participate fully in the divine life and experience the joys of heaven.

The Catholic belief in the resurrection of the body is a source of hope and encouragement, reminding the faithful that death is not the end but the beginning of a new and glorified existence. As we live our earthly lives, we are called to prepare for this resurrection by growing in holiness and union with Christ, who is the “resurrection and the life” (John 11:25, WEBBE). Through faith in the resurrection, we look forward to the day when our bodies will be raised in glory, and we will share in the eternal life that God has prepared for us.

You may also want to read the book “What Should You Look Forward To In Heaven?”

See the book

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heaven

Saints and Their Visions of Heaven (A Glimpse into Eternity)

Saints and Their Visions of Heaven (A Glimpse into Eternity)For centuries, the visions and experiences of heaven by the saints have provided profound insights and hope to the faithful. These encounters offer a unique glimpse into the eternal life promised by God, reinforcing the Catholic belief in the reality and beauty of heaven. This article explores the visions of heaven as described by various saints, their significance in Catholic spirituality, and what these experiences teach us about our own journey toward God.

The Purpose of Visions in Catholic Tradition

In Catholic tradition, visions and mystical experiences are viewed as extraordinary graces granted by God. They serve as a means of deepening the faith of the individual who experiences them and inspiring others to seek a closer relationship with God. While not considered a substitute for Scripture or the teachings of the Church, these visions are respected as authentic expressions of divine love and mercy.

The visions of heaven granted to the saints are particularly significant because they provide a foretaste of the ultimate union with God that all the faithful are called to. These experiences are often described in vivid, symbolic language, reflecting the limitations of human words to fully capture the reality of heaven. Despite these limitations, the accounts of the saints offer powerful encouragement and hope, reminding us that heaven is not just an abstract idea but a real and tangible destination.

St. Faustina Kowalska: The Divine Mercy Visionary

St. Faustina Kowalska, known as the Apostle of Divine Mercy, is one of the most well-known modern saints who had visions of heaven. In her diary, Divine Mercy in My Soul, St. Faustina describes a vision of heaven that left a profound impact on her spiritual life. She writes:

“Today I was in heaven, in spirit, and I saw its inconceivable beauties and the happiness that awaits us after death. I saw how all creatures give ceaseless praise and glory to God. I saw how great is happiness in God, which spreads to all creatures, making them happy, and then all the glory and praise which springs from this happiness returns to its source; and they enter into the depths of God, contemplating the inner life of God, the Father, the Son, and the Holy Spirit, whom they will never comprehend or fathom” (Diary 777).

St. Faustina’s vision emphasizes the communal and relational aspect of heaven, where all creation is united in a continuous act of worship and love for God. The joy she describes is not merely individual but shared among all the inhabitants of heaven, reflecting the unity and harmony of the Communion of Saints.

This vision also highlights the centrality of the Holy Trinity in the experience of heaven. The saints in heaven are drawn into the very life of the Trinity, experiencing a union with God that surpasses all human understanding. This focus on the Trinitarian nature of heaven aligns with Catholic teaching that heaven is the ultimate fulfillment of our relationship with God, the source of all love and goodness.

St. John Bosco: The Visionary Educator

St. John Bosco, the founder of the Salesian Order, was another saint who experienced visions of heaven. His visions often came in the form of dreams, which he used to instruct and guide the young people in his care. One of his most famous dreams, known as the “Dream of the Two Columns,” included a vision of heaven that profoundly impacted his ministry.

In this dream, St. John Bosco saw a vast sea filled with ships, representing the Church and the faithful. The sea was tumultuous, and the ships were under attack from all sides. However, two great columns emerged from the sea, one bearing a statue of the Blessed Virgin Mary and the other a large Eucharistic host. The ships anchored themselves to these columns and found safety and peace.

This vision symbolizes the centrality of the Eucharist and devotion to Mary in the spiritual life of the Church. For St. John Bosco, heaven was not just a distant reality but a guiding force in the present life of the Church. His vision underscores the importance of remaining anchored in faith and devotion, particularly through the sacraments and prayer, as a means of navigating the challenges of life and ultimately reaching heaven.

St. John Bosco’s vision also emphasizes the communal nature of heaven. The image of the Church as a fleet of ships bound together and guided by the Eucharist and Mary reflects the Catholic understanding that salvation is not just an individual journey but a communal one. We are all part of the Mystical Body of Christ, and our journey to heaven is one that we undertake together, supported by the Church and the sacraments.

St. Catherine of Siena: The Mystic of Love

St. Catherine of Siena, a Doctor of the Church, is renowned for her deep mystical experiences and her intense love for God. Her visions of heaven were often centered on the theme of divine love, reflecting her own spiritual journey and her passionate desire for union with God.

In one of her visions, St. Catherine describes being lifted up to heaven and encountering God in a profound and intimate way. She writes in her Dialogue:

“My daughter, you are she who is not, and I am He who is. Have this mind in you, and you shall always live in peace. In this way, you shall experience heaven even while still on earth” (Dialogue 96).

St. Catherine’s vision of heaven is deeply personal, emphasizing the transformative power of God’s love. For her, heaven is not just a place but a state of being in which the soul is completely united with God. This union is the fulfillment of all desire, and it begins even in this life through a deep relationship with God.

Her vision also highlights the humility required to enter into this union. By recognizing her own nothingness in the face of God’s greatness, St. Catherine experiences a profound peace and joy that is a foretaste of heaven. This humility is not a form of self-negation but a recognition of the truth of our relationship with God—He is the source of all being, and we are wholly dependent on Him.

St. Catherine’s vision invites us to seek heaven not just as a future reality but as a present experience of God’s love. By living in humility and surrender to God’s will, we can begin to experience the peace and joy of heaven even now, as we prepare for the fullness of that experience in the life to come.

The Significance of Saints’ Visions of Heaven

The visions of heaven granted to the saints offer us a unique and powerful perspective on the reality of our eternal home. These experiences, though extraordinary, are meant to inspire us in our own spiritual journey and to remind us of the ultimate goal of our lives. They teach us that heaven is not just an abstract concept but a real and tangible destination, where we will experience the fullness of joy, love, and communion with God and the saints.

These visions also emphasize the importance of living a life of faith, hope, and charity as we journey toward heaven. The saints remind us that the path to heaven is not always easy, but it is one that is supported by God’s grace and the intercession of the saints. By remaining anchored in the sacraments, prayer, and devotion, we can navigate the challenges of this life and prepare ourselves for the glory of the life to come.

Finally, the visions of heaven serve as a powerful reminder of the communal nature of our salvation. We are not alone on this journey; we are part of the Communion of Saints, a vast community of believers who support and encourage one another as we strive for holiness. In heaven, this communion will be perfected, and we will experience the fullness of love and unity with God and one another.

Conclusion

The visions of heaven granted to the saints are a profound gift to the Church, offering us a glimpse into the reality of our eternal home. These experiences, while unique to each saint, share common themes of divine love, communion, and transformation. They remind us that heaven is not just a distant hope but a present reality that we can begin to experience even now through our relationship with God. As we reflect on the visions of the saints, may we be inspired to live lives of faith, hope, and charity, always keeping our eyes fixed on the ultimate goal of our journey—eternal life with God in heaven.

In the words of Jesus, “Blessed are the pure in heart, for they shall see God” (Matthew 5:8, WEBBE). May we, like the saints, strive for purity of heart and live in the hope of the Beatific Vision, where we will see God face-to-face and experience the fullness of His love for all eternity.

You may also want to read the book “What Should You Look Forward To In Heaven?”

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heaven

What Is Heaven? A Catholic Understanding of Our Eternal Home

What Is Heaven? A Catholic Understanding of Our Eternal HomeHeaven has been the ultimate hope of Christians for centuries—a place where we believe we will finally be united with God, free from pain and sorrow. For Catholics, heaven is not just a comforting idea but a profound reality rooted in Scripture and Tradition. This article explores the Catholic understanding of heaven, offering a glimpse into what the Church teaches about our eternal home.

The Nature of Heaven

Heaven is often imagined as a place of eternal bliss, a paradise where we find rest and happiness after the trials of this life. However, in Catholic theology, heaven is much more than a place; it is a state of perfect union with God. The Catechism of the Catholic Church (CCC) teaches that heaven is “the ultimate end and fulfillment of the deepest human longings, the state of supreme, definitive happiness” (CCC 1024).

This union with God, known as the Beatific Vision, is the heart of the Catholic understanding of heaven. The Beatific Vision refers to the direct, face-to-face encounter with God, in which we see Him as He is. This vision is not merely a visual experience but a complete, transformative communion with the Divine. It is in this union that we find the fullness of joy, peace, and love.

In heaven, we will be fully conformed to Christ, sharing in His divine nature. St. John writes, “We shall be like him, for we shall see him as he is” (1 John 3:2). This transformation is the fulfillment of the promise made to us in our baptism—the promise of eternal life with God.

The Communion of Saints

One of the most beautiful aspects of the Catholic understanding of heaven is the concept of the Communion of Saints. In heaven, we are not alone; we are part of a vast, loving community that includes all the saints and angels. The Communion of Saints is a profound expression of the Church’s belief that all the faithful—those on earth, those in purgatory, and those in heaven—are united in Christ.

The saints in heaven are not distant or removed from us. Instead, they are actively involved in our lives, interceding for us and helping us on our journey toward God. The Church teaches that the saints “do not cease to intercede with the Father for us, as they proffer the merits which they acquired on earth through the one mediator between God and men, Christ Jesus” (CCC 956). This intercession is a powerful reminder of the bonds of love that unite us with those who have gone before us.

In heaven, we will be reunited with our loved ones who have died in Christ. This reunion is not merely a return to what was, but a transformation into something far greater. In the light of God’s glory, our relationships will be perfected, free from the limitations and misunderstandings of earthly life. We will experience the fullness of love and communion, not only with God but with one another.

The Joys of Heaven

The joys of heaven are beyond anything we can imagine. St. Paul writes, “What no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him” (1 Corinthians 2:9). This verse reminds us that the happiness of heaven is not just an extension of earthly pleasures but something entirely new and incomprehensible.

In heaven, we will experience the joy of being in God’s presence, a joy that is complete and unending. This joy is not just a feeling but a participation in the very life of God. We will share in His love, His peace, and His happiness. The psalmist writes, “In your presence there is fullness of joy; at your right hand are pleasures forevermore” (Psalm 16:11).

This joy also includes the satisfaction of all our deepest desires. Every longing we have for love, for truth, for beauty, will be fulfilled in heaven. We will experience the fullness of what it means to be human, created in the image and likeness of God. Our bodies will be glorified, free from suffering and death, and our souls will be perfected in love.

The joys of heaven are also communal. We will share in the happiness of others, rejoicing in their union with God. The Communion of Saints is a community of perfect love, where each person’s joy is increased by the joy of others. This communal joy reflects the very nature of God, who is a communion of Persons—Father, Son, and Holy Spirit.

The Role of Purgatory

While heaven is our ultimate destination, the Church teaches that many souls require purification before entering this perfect state. This process of purification takes place in purgatory, where souls are cleansed of any remaining attachment to sin. Purgatory is not a place of punishment but of mercy, where God’s love prepares us to enter into His presence.

The Church teaches that those in purgatory are assured of their eternal salvation. They are on their way to heaven, but they need to undergo a final purification. This teaching is based on Scripture and Tradition, as well as the Church’s understanding of God’s justice and mercy. St. Paul writes, “If any man’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire” (1 Corinthians 3:15).

The souls in purgatory benefit from the prayers and sacrifices of the faithful on earth. The Church encourages us to pray for the dead, offering Masses, prayers, and good works on their behalf. These acts of charity help to speed their journey to heaven, where they will join the Communion of Saints.

The Resurrection of the Body

The Catholic understanding of heaven is not just about the soul but also about the body. The Church teaches that at the end of time, our bodies will be resurrected and reunited with our souls. This belief is rooted in the resurrection of Christ, who is the “firstfruits of those who have fallen asleep” (1 Corinthians 15:20).

The resurrection of the body is a central tenet of the Christian faith. It affirms the goodness of creation and the dignity of the human person. In heaven, our bodies will be glorified, free from suffering, disease, and death. They will be transformed, but they will still be our bodies, recognizable and real.

This belief in the resurrection of the body also emphasizes the continuity between this life and the next. Our actions in this life have eternal significance, and our bodies, which are temples of the Holy Spirit, will share in the glory of heaven. The resurrection is the final victory over sin and death, the fulfillment of God’s plan for humanity.

The Hope of Heaven

Heaven is the ultimate hope for every Christian. It is the fulfillment of all God’s promises, the realization of His plan for our salvation. In heaven, we will experience the fullness of life, love, and happiness. We will be united with God, with the saints, and with our loved ones, in a communion of perfect love.

This hope of heaven should shape our lives here and now. It should inspire us to live with faith, hope, and charity, knowing that our true home is with God. The Church teaches that “the Christian who seeks to purify himself of his sin and to become holy with the help of God’s grace is not alone. The life of each of God’s children is joined in Christ and through Christ in a wonderful way to the life of all the other Christian brethren in the supernatural unity of the Mystical Body of Christ, as in a single mystical person” (CCC 1474).

The hope of heaven is also a call to mission. We are called to share this hope with others, to bring the light of Christ to a world in need. Our hope in heaven should lead us to works of charity, to acts of mercy, and to a life of prayer. It should remind us that this life is not the end, but the beginning of our journey to eternal life.

In conclusion, the Catholic understanding of heaven is a rich and profound mystery. It is the fulfillment of God’s love, the realization of our deepest desires, and the ultimate end for which we were created. As we journey through this life, let us keep our eyes fixed on heaven, where our true home awaits us. In the words of St. Augustine, “You have made us for yourself, O Lord, and our hearts are restless until they rest in you.”

You may also want to read the book “What Should You Look Forward To In Heaven?”

Categories
life after death

To Live Forever

Men have always wanted to live forever. We think as though if we could just find the elixir of life, we’d have also found the potion for eternal bliss. But living forever and living happily forever are two completely different things. In fact, given the chance to really live forever, I believe not few of us would soon regret having taken that chance. What is there to live forever for in 200 years? In 600? In a thousand or in ten thousand years? Wouldn’t we have been tired already of doing the same things over again? Of celebrating the holidays like we’ve always done before? Of doing the routines that would keep us fit, or even of inventing some new way of entertaining ourselves?

At one point or another, maybe we’d arrive at what Solomon says in Ecclesiastes- there is nothing new under the sun. We’d get tired of the cycles we’ve been so happy about before. We’d care not for the showers of spring, nor for the snow that falls in winter. We’d find the meaninglessness of everything. And as Buddhists believe, we’d realize that we’d soon desire to escape the endless suffering we’ve subjected ourselves into. The very thing we’ve desperately desired to possess, the one thing we’d have lusted for would have become our own curse.

For people who seek forever, let a contemplation be made on how that forever is going to be spent and for what need that would serve us all. If not, and if wishes were granted indeed, we may have just been praying for our own hell, a hell we may not be able to escape. There is nothing new under the sun, and everything is passing as this world is whose fate had already been set since its fall. Everything shall come to an end except for one thing, the only thing that needs nothing new under the sun. Indeed, what remains is LOVE, the only thing that yields not to death but makes all things eternal, beautiful and new.  🙂

Categories
Spirituality

Is God unjust to send people to hell?

Many people accuse God of being unjust

for sending people to hell

for all eternity.

Consider however these two things:

1.  It is not God who sends people to hell, but people who refuse God’s Mercy and wishes to proudly exalt themselves for all eternity.  After being enlightened of everything they need to know in order to decide, will they change their minds at all after they render their eternal choice?  Will they choose God above themselves?  Will they choose true Love instead of human wisdom and pride?

2.  Which God will be unjust?  The One who after a definite time shall separate the darkness from the Light?  Or the One who will forever choose to mingle the Light with the darkness that is not His?

Much of the suffering of people on earth is due to the dual nature of things upon this life.  Light and darkness, day and night, good and evil.  It is here where the good suffer for the evil things those of the darkness persist in doing.  Will a just God forever allow that the good suffer for the evil they have not done?

Haven’t you wondered then that out of all the evil things the current world has done, it has not yet reaped the frightening recompense it deserves?  Whence shall the day of Justice come at all?  In truth I say that this world has not yet suffered what it deserves only by virtue of God’s Mercy, and by virtue of God allowing the time for this duality of things to exist until the intended harvest is ripe.  In truth I say, it is by virtue of the suffering of the good that the evil in this world has not yet been exterminated.  Were it not for such, those living in darkness would have long ago received what they deserved.