Eschatology

Treats death as the first of the four Last Things. Defines death (separation of the immortal soul from the mortal body). Proves the universality of bodily death — de fide (Gen. 3:19; Heb. 9:27; Trent, Sess. V). Treats the two exceptions: Enoch and Elijah (translated without dying — Scripture; probable opinion that they will die before the Last Judgment) and the case of those alive at the Parousia (whether they undergo a momentary death). Treats the fixation of moral destiny at death — the soul's orientation is irrevocably fixed; there is no second chance after death (de fide against Origen's apokatastasis). Treats the 'second death' (eternal damnation) as distinguished from physical death.

Treats the Particular Judgment immediately after death. §1 Existence: proves that each soul is judged individually immediately after death — de fide (Heb. 9:27; Benedict XII, Benedictus Deus, 1336; Florence; Trent). The judgment is instantaneous — not a gradual process; it involves the full revelation of the soul's moral state and God's sentence on it. Refutes the Protestant 'soul-sleep' theory and the Modernist reduction to a merely subjective experience. §2 Time: the judgment takes place immediately after death — de fide (Benedictus Deus); treats the difficult patristic texts that seem to postpone the beatific vision until after the General Resurrection; the historical development of the dogma culminating in Benedict XII's definition.

Treats Heaven as the state of perfect supernatural beatitude. §1 Existence: proves the existence of Heaven — de fide; defines Heaven (the beatific vision of God face to face; the lumen gloriae; perfect happiness of soul and, after the resurrection, of body). Proves from Scripture (Matt. 5:8; 1 Cor. 13:12; 1 John 3:2) and Tradition; defines that the beatific vision begins immediately after the Particular Judgment for those fully purified (de fide — Benedictus Deus). Treats Limbo (limbus puerorum — the natural happiness of unbaptised infants who die before the age of reason; not a defined dogma but sententia communis). §2 Properties of Heaven: supernatural (beyond all natural capacity or merit); eternal (de fide — no one who enters can fall); graduated (degrees of glory proportionate to merit — de fide implied by Trent); the essential beatitude (beatific vision) and accidental beatitude (aureoles, gifts of the glorified body).

Treats Hell as the state of eternal punishment for those who die in mortal sin. §1 Existence: proves the existence of Hell — de fide (Matt. 25:41, 46; Mark 9:43–48; 2 Thess. 1:9; many councils). Refutes Universalism (apokatastasis — Origen; condemned at Constantinople II, 553) and Conditional Immortality (Annihilationism). §2 Nature of the Punishment: two principal punishments — the pain of loss (poena damni: deprivation of the beatific vision, the primary punishment) and the pain of sense (poena sensus: positive suffering from 'fire' and other agencies; real corporal fire after the resurrection). Treats the disputed question of whether demons suffer from material fire. §3 Characteristics: eternity (de fide — Matt. 25:46; no universal restoration) and inequality of punishment (degrees of hell proportionate to guilt — sententia communis).

Treats Purgatory as the state of purification for souls who die in God's friendship but still owing temporal punishment. §1 Existence: proves the existence of Purgatory — de fide (2 Macc. 12:46; Matt. 12:32; 1 Cor. 3:13–15; Florence; Trent, Sess. XXV). Refutes the Protestant denial. Treats the distinction between Purgatory and Hell: both involve suffering, but Purgatory is temporary and its souls are certain of salvation. §2 Nature and Duration: the Church has defined nothing precise; the common opinion holds that the pains of Purgatory include both the pain of loss (delay of the beatific vision) and the pain of sense (fire); duration is unknown and varies with the degree of purification needed. §3 Succoring the Dead: the Church can and does apply indulgences and Masses for the poor souls — de fide (Trent, Sess. XXV); the theological basis is the Communion of Saints; the efficacy of suffrages.

Part II opens with the consummation of the human race. Treats the signs foretold in Scripture before the General Judgment: (1) The preaching of the Gospel to all nations (Matt. 24:14) — how this is to be fulfilled. (2) The conversion of the Jews (Rom. 11:25–26) — de fide that the Jewish people as a whole will convert before the end; treats the theological significance. (3) The coming of Antichrist (2 Thess. 2:3–12; Apoc. 13) — the 'man of sin', 'son of perdition'; whether he is a collective or individual figure; his persecution and defeat. (4) The great tribulation and cosmic disturbances (Matt. 24:21–29; Apoc. 6). (5) The conflagration of the world — Scripture and Tradition; the natural and supernatural elements; what 'fire' will mean for the universe.

The central dogma of universal eschatology. §1 Reality: proves the resurrection of the body — de fide (Apostles' Creed; Lateran IV; Florence; Trent). Proves from Scripture (Job 19:25–27; Dan. 12:2; John 5:28–29; 1 Cor. 15; Apoc. 20:12–13) and Tradition (the consistent faith of the Church from the beginning; the martyrs). Refutes Spiritualism (only the soul survives) and all denials of bodily resurrection. §2 Universality: all the dead — just and unjust — will rise (de fide — John 5:28–29; Acts 24:15; Lateran IV). Treats the resurrection of those alive at the Parousia (a momentary death and resurrection, or a transformation — 1 Cor. 15:51). §3 Nature of the Risen Body: the identical body (numerical identity required — de fide against Platonist substitution); the four gifts (dotes) of the glorified bodies of the blessed — impassibility, subtlety, agility, clarity; the bodies of the damned will rise without these gifts.

§1 Reality of the Last Judgment: proves the General Judgment — de fide (Matt. 25:31–46; John 5:22–29; Acts 10:42; 2 Cor. 5:10; Apostles' Creed; Lateran IV). Establishes that it will be universal (all rational creatures judged), public (manifested before all), and just (revealing what the Particular Judgment decided). Treats the role of Christ as judge (de fide), the time (unknown — Matt. 24:36), and the place (traditionally the Valley of Josaphat; not defined). §2 Chiliasm (Millenarianism): refutes the doctrine that Christ will reign visibly on earth for a thousand years before the Last Judgment (Rev. 20:1–6). Distinguishes crude chiliasm (material earthly kingdom) from mitigated chiliasm (spiritual reign). Both forms are rejected: crude chiliasm was condemned by the Holy Office (1944); mitigated chiliasm cannot be safely taught. Treats the correct Catholic interpretation of the Apocalypse's millennium.