The Catechism of Trent: ARTICLE V
Although the latter presents to us a subject which might with propriety be treated under a separate and distinct head, yet following the example of the holy Fathers, we have deemed it fitting to unite it with His descent into hell.
Hell, then, here signifies those secret abodes in which are detained the souls that have not obtained the happiness of heaven. In this sense the word is frequently used in Scripture. Thus the Apostle says: At the name of Jesus every knee shall bow, of those that are in heaven, on earth, and in hell; and in the Acts of the Apostles St. Peter says that Christ the Lord is again risen, having loosed the sorrows of hell.
Different Abodes Called Hell”
These abodes are not all of the same nature, for among them is that most loathsome and dark prison in which the souls of the damned are tormented with the unclean spirits in eternal and inextinguishable fire. This place is called gehenna, the bottomless pit, and is hell strictly so�called.
Among them is also the fire of purgatory, in which the souls of just men are cleansed by a temporary punishment, in order to be admitted into their eternal country, into which nothing defiled entereth. The truth of this doctrine, founded, as holy Councils declare,’ on Scripture, and confirmed by Apostolic tradition, demands exposition from the pastor, all the more diligent and frequent, because we live in times when men endure not sound doctrine.
Lastly, the third kind of abode is that into which the souls of the just before the coming of Christ the Lord, were received, and where, without experiencing any sort of pain, but supported by the blessed hope of redemption, they enjoyed peaceful repose. To liberate these holy souls, who, in the bosom of Abraham were expecting the Saviour, Christ the Lord descended into hell.
But although Christ descended into hell, His supreme power was in no degree lessened, nor was the splendour of His sanctity obscured by any blemish. His descent served rather to prove that whatever had been foretold of His sanctity was true; and that, as He had previously demonstrated by so many miracles, He was truly the Son of God.
This we shall easily understand by comparing the causes of the descent of Christ with those of other men. They descended as captives; He as free and victorious among the dead, to subdue those demons by whom, in consequence of guilt, they were held in captivity. Furthermore all others descended, either to endure the most acute torments, or, if exempt from other pain, to be deprived of the vision of God, and to be tortured by the delay of the glory and happiness for which they yearned; Christ the Lord descended, on the contrary, not to suffer, but to liberate the holy and the just from their painful captivity, and to impart to them the fruit of His Passion. His supreme dignity and power, therefore, suffered no diminution by His descent into hell.
To Liberate The Just
Having explained these things, the pastor should next proceed to teach that Christ the Lord descended into hell, in order that having despoiled the demons, He might liberate from prison those holy Fathers and the other just souls, and might bring them into heaven with Himself. This He accomplished in an admirable and most glorious manner; for His august presence at once shed a celestial lustre upon the captives and filled them with inconceivable joy and delight. He also imparted to them that supreme happiness which consists in the vision of God, thus verifying His promise to the thief on the cross: This day thou shalt be with me in paradise.
This deliverance of the just was long before predicted by Osee in these words: O death, I will be thy death; O hell, I will be thy bite; ‘ and also by the Prophet Zachary: Thou also by the blood of thy testament hast sent forth thy prisoners out of the pit, wherein is no water; and lastly, the same is expressed by the Apostle in these words: Despoiling the principalities and powers, he hath exposed them confidently in open show, triumphing over them in himself.
But the better to understand the efficacy of this mystery we should frequently call to mind that not only the just who were born after the coming of our Lord, but also those who preceded Him from the days of Adam, or who shall be born until the end of time, obtain their salvation through the benefit of His Passion. Wherefore before His death and Resurrection heaven was closed against every child of Adam. The souls of the just, on their departure from this life, were either borne to the bosom of Abraham; or, as is still the case with those who have something to be washed away or satisfied for, were purified in the fire of purgatory.
To Proclaim His Power
Another reason why Christ the Lord descended into hell is that there, as well as in heaven and on earth, He might proclaim His power and authority, and that every knee should bow, of those that are in heaven, on earth, and under the earth.
And here, who is not filled with admiration and astonishment when he contemplates the infinite love of God for man! Not satisfied with having undergone for our sake a most cruel death, He penetrates the inmost recesses of the earth to transport into bliss the souls whom He so dearly loved and whose liberation from thence He had achieved.
The meaning of the Article is this: Christ the Lord expired on the cross, on Friday at the ninth hour, and was buried on the evening of the same day by His disciples, who with the permission of the governor, Pilate, laid the body of the Lord, taken down from the cross, in a new tomb, situated in a garden near at hand. Early on the morning of the third day after His death, that is, on Sunday, His soul was reunited to His body, and thus He who was dead during those three days arose, and returned again to life, from which He had departed when dying.
This David, filled with the spirit of God, foretold in these words: His right hand hath wrought for him salvation, and his arm is holy. Our Lord confirmed this by the divine testimony of His own mouth when He said: I lay down my life that I may take it again . . . and I have power to lay it down: and I have power to take it up again. To the Jews He also said, in corroboration of His doctrine: Destroy this temple, and in three days I will raise it up. Although the Jews understood Him to have spoken thus of that magnificent Temple built of stone, yet as the Scripture testifies in the same place, he spoke of the temple of his body. We sometimes, it is true, read in Scripture that He was raised by the Father; but this refers to Him as man, just as those passages on the other hand, which say that He rose by His own power relate to Him as God.
These words of the Apostle are to be understood of a perfect resurrection, by which we are raised to an immortal life and are no longer subject to the necessity of dying. In this resurrection Christ the Lord holds the first place; for if we speak of resurrection; that is, of a return to life, subject to the necessity of again dying, many were thus raised from the dead before Christ, all of whom, however, were restored to life to die again. But Christ the Lord, having subdued and conquered death, so arose that He could die no morel according to’ this most clear testimony: Christ rising again from the dead, dieth now no more, death shall no more have dominion over him.
To prove that He was God He did not delay His Resurrection to the end of the world; while, on the other hand, to convince us that He was truly man and really died, He rose not immediately, but on the third day after His death, a space of time sufficient to prove the reality of His death.
Hence it is that our Lord very frequently spoke to His disciples of His Resurrection, and seldom or never of His Passion without adverting to His Resurrection. Thus, when He said: The son of man . . . shall be delivered to the Gentiles, and shall be mocked, and scourged, and spit upon; and after they have scourged him, they will put him to death; He added: and the third day he shall rise again.’ Also when the Jews called upon Him to give an attestation of the truth of His doctrine by some miraculous sign He said: A sign shall not be given to them, but the sign of Jonas the prophet. For as Jonas was in the whales belly three days and three nights: so shall the son of man be in the heart of the earth three days and three nights.
Necessity Of The Resurrection
With regard to the first, it was necessary that Christ should rise again in order to manifest the justice of God; for it was most congruous that He who through obedience to God was degraded, and loaded with ignominy, should by Him be exalted. This is a reason assigned by the Apostle when he says to the Philippians: He humbled himself, becoming obedient unto death, even to the death of the cross. For which cause God also hath exalted him. He rose also to confirm our faith, which is necessary for justification; for the Resurrection of Christ from the dead by His own power affords an irrefragable proof that He was the Son of God. Again the Resurrection nourishes and sustains our hope. As Christ rose again, we rest on an assured hope that we too shall rise again; the members must necessarily arrive at the condition of their head. This is the conclusion which St. Paul seems to draw when he writes to the Corinthians and to the Thessalonians.’ And Peter, the Prince of the Apostles, says: Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy hath regenerated us unto a lively nope, by the resurrection of Jesus Christ from the dead, unto the inheritance incorruptible.
Finally, the Resurrection of our Lord, as the pastor should inculcate, was necessary to complete the mystery of our salvation and redemption. By His death Christ liberated us from sin; by His Resurrection, He restored to us the most important of those privileges which we had forfeited by sin. Hence these words of the Apostle: He was delivered up for our sins, and rose again for our justification. That nothing, therefore, may be wanting to the work of our salvation, it was necessary that as He died, He should also rise again.’
Ends Of The Resurrection
From what has been said we can perceive what important advantages the Resurrection of Christ the Lord has conferred on the faithful. In the Resurrection we acknowledge God to be immortal, full of glory, the conqueror of death and the devil; and all this we are firmly to believe and openly to profess of Christ Jesus.
Again, the Resurrection of Christ effects for us the resurrection of our bodies not only because it was the efficient cause of this mystery, but also because we all ought to arise after the example of the Lord. For with regard to the resurrection of the body we have this testimony of the Apostle: By a man came death, and by a man the resurrection of the dead. In all that God did to accomplish the mystery of our redemption He made use of the humanity of Christ as an effective instrument, and hence His Resurrection was, as it were, an instrument for the accomplishment of our resurrection.
It may also be called the model of ours, inasmuch as His Resurrection was the most perfect of all. And as His body, rising to immortal glory, was changed, so shall our bodies also, before frail and mortal, be restored and clothed with glory and immortality. In the language of the Apostle: We look for the Saviour, our Lord Jesus Christ, who will reform the body of our lowness, made like to the body of his glory.
The same may be said of a soul dead in sin. How the Resurrection of Christ is proposed to such a soul as the model of her resurrection the same Apostle shows in these words: As Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. Again a little further on he says: Knowing that Christ rising again from the dead, dieth now no more, death shall no more have dominion over him. For in that he died to sin, he died once; but in that he liveth, he liveth unto God: so do you also reckon, that you are dead to sin, but alive unto God, in Christ Jesus.
Advantages Of The: Resurrection
From the Resurrection of Christ, therefore, we should draw two lessons: the one, that after we have washed away the stains of sin, we should begin to lead a new life, distinguished by integrity, innocence, holiness, modesty, justice, beneficence and humility; the other, that we should so persevere in that newness of life as never more, with the divine assistance, to stray from the paths of virtue on which we have once entered.
Nor do the words of the Apostle prove only that the Resurrection of Christ is proposed as the model of our resurrection; they also declare that it gives us power to rise again, and imparts to us strength and courage to persevere in holiness and righteousness, and in the observance of the Commandments of God. For as His death not only furnishes us with an example, but also supplies us with strength to die to sin, so also His Resurrection invigorates us to attain righteousness, so that thenceforward serving God in piety and holiness, we may walk in the newness of life to which we have risen. By His Resurrection, our Lord accomplished this especially that we, who before died with Him to sin and to the world, should rise also with Him to a new order and manner of life.
When he adds: Mind the things that are above, not the things that are upon the earth, he gives, as it were, another sign by which we may ascertain if we have truly risen with Christ. As a relish for food usually indicates a healthy state of the body, so with regard to the soul, if a person relishes whatever things are true, whatever modest, whatever just, whatever holy, and experiences within him the sweetness of heavenly things, this we may consider a very strong proof that such a one has risen with Christ Jesus to a new and spiritual life.