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Published online by Cambridge University Press: 01 January 2025
…Unigenitus Dei Filius Jesus Christus. . . venturus in fine saeculi, judicaturus vivos- et mortuos et redditurus singulis secundum opera sua, tarn reprobris quam electis, qui omnes cum suis propriis resurgent corporibus, quae nunc gestant ut recipiant secundum opera sua, sive bona fuerint sive mala.
The only begotten Son of God, Jesus Christ, who will come at the end of time to judge the living and the dead, and to reward each according to their deeds, both the reprobate and the elect; all of whom will rise with their own proper bodies which they now bear, so that they may receive according to their deeds, whether good or evil.
I. Meaning of the Doctrine.
This dogmatic decision of the Fourth Lateran Council held in the year 1215 A.D., will serve as the authority and guide in what we shall say about the Resurrection of the Body.
1. We must begin by saying that the doctrine of the Resurrection is an object of faith. Natural reason can neither prove nor disprove it. St. Thomas says (4 Dist. 43, Qu. 1 Art., Qua. 3), ‘The Resurrection, simply speaking, is miraculous; and only relatively natural.’ Therefore, as natural Reason deals only with the series of natural causes and effects, whereas Faith deals also with the series of miraculous causes and effects, the Resurrection of the Body can be accepted with certitude only by those who accept the authority of the Teaching Church.
2. We have given the dogmatic decision of the Lateran Council, because it is the fullest expression of the doctrine which is now of divine faith.
1 A further motive of the Church's doctrine may perhaps be found in the traditional belief in the Assumption of our Blessed Lady's incorrupt, and therefore identical, body into heaven.
2 We make no pretence of solving the vexed question of the authenticity of Mk. 9–20. Their canonicity is assured, and is sufficient for the aim of this study.