@slimboyfat
"The
heavens and the earth" is a Hebrew merism, meaning the whole created
world, everything that was made. The Greek phrase ἐν ἀρχῇ
(en archē, "In the beginning") parallels the opening of Genesis 1:1,
where it signifies the absolute beginning of all things, not the emergence of a
created being. John uses ἦν (ēn, "was") in
“In the beginning was the Word,” which indicates
continuous existence rather than a beginning point. This verb choice emphasizes
that the Word already existed in the beginning rather than coming into
existence at that point.
The phrase "In the
beginning" (Ἐν ἀρχῇ) in John 1:1 uses the Greek preposition "ἐν"
(en) with the dative noun "ἀρχῇ" (archē), typically meaning "in
the beginning" rather than "as the beginning" or "beginning
of creation." The Greek here echoes the opening of Genesis 1:1 ("In
the beginning God created..."), situating the Logos ("the Word")
as preexistent and active at the dawn of creation itself. This usage does not
imply that the Word came into existence at that point; rather, it indicates the
Word already existed when creation began, emphasizing the Logos's eternal
presence.
This phrase does not imply
that "the Word" was 'created' "in the beginning" as if it
were the first act of creation. Instead, it conveys that the Word existed in
the beginning, implying an eternal, timeless existence. The early Church
Fathers and ancient interpreters universally read John 1:1 as affirming the
preexistence and divinity of the Word, viewing the Word as uncreated and
co-eternal with the Father.
John 1:3 continues by
saying, “Through him all things were made; without him nothing was made that
has been made.” If the Word was himself a created being, John’s logic would
become incoherent because it would suggest that the Word was self-created.
Instead, the passage indicates that the Word is the source of all creation,
placing him outside the category of “created” things and affirming his role as
the eternal Creator.
So if the Word were
the "beginning" in the sense of a first creation, it would contradict
this passage, which explicitly states that everything created was made
through the Word. Thus, if the Word had been a creation, it would mean the Word
created itself, which is logically and theologically incoherent.
Other New Testament
passages align with this interpretation. Colossians 1:16-17 asserts that all
things were created through Christ and that he “is before all
things,” which points to his existence beyond time and creation. Hebrews
1:2-3 also emphasizes that the Son sustains all things, further supporting the
understanding of the Word as eternal and uncreated.
The early Christian
understanding consistently interpreted John 1:1 as affirming the Word’s eternal
existence and deity. While some later sects suggested that Christ was a created
being, this view was rejected as inconsistent with the apostolic teaching and
the clear message of John’s Gospel. The
early Church Fathers—such as Justin Martyr, Irenaeus, and
Athanasius—interpreted John 1:1 as affirming the Word’s divinity and eternal
existence with God. They did not consider the Word a created being or the
"first creation." Instead, they viewed the Logos as eternally
existing with God, of the same divine essence. The idea of the Logos as the
first created being was not part of mainstream Christian teaching and was later
rejected by the Nicene Creed, which clarified that the Son was "begotten,
not made," emphasizing eternal generation rather than creation.
The earlier interpretations of the JWs may have explored the idea of the Logos as
the first creation. However, this interpretation faces theological challenges:
it introduces a duality within God that would disrupt strict monotheism by
making the Word a secondary, divine figure rather than sharing fully in the
essence of God. The traditional Christian doctrine of the Trinity, by contrast,
holds that the Word is fully God and shares in the divine essence, avoiding any
hierarchical subordination or polytheistic/henotheistic implications.
The traditional
interpretation of John 1:1 as affirming the Word’s eternal existence with God
is rooted in both the text itself and the early Church’s understanding.
Reinterpreting it as suggesting the Word was created “at the beginning”
is unsupported by the Greek grammar, context, and historical understanding of
the verse.
@Duran
You asked why believers who die in a state of grace aren’t simply
resurrected immediately, instead of going to heaven. Catholic teaching
acknowledges that there are two distinct events: the particular judgment
(occurring at death) and the general resurrection (occurring at the end
of time).
John 6:39 speaks of
the “last day” resurrection, and this refers to the bodily resurrection. The
resurrection of the body, described in 1 Thessalonians 4:16, is indeed reserved
for Christ’s return, but the souls of the righteous, already in friendship
with God, can enter heaven immediately after death. This aligns with
Hebrews 12:23, where the “spirits of the righteous made perfect” are in the
presence of God, showing that the souls of the just are with God prior to the
bodily resurrection. The “last day” resurrection
does not negate the reality that souls of the righteous may enter heaven
immediately after death. Catholic teaching differentiates between the immediate
state of the soul after death and the final resurrection of the body.
According to Philippians 1:23, Paul expresses a desire “to depart and be
with Christ, for that is far better.” This implies that upon death, Paul
expected to be immediately with Christ, which supports the belief that a soul
can be in heaven even before the final bodily resurrection.
The necessity of the resurrection on the “last day” is rooted in the
Catholic belief in the resurrection of the body, not the soul. While souls of
the righteous can be in heaven, they await reunion with their glorified bodies,
fulfilling the biblical promise of bodily resurrection and the complete
person’s restoration. The “last day” resurrection involves the reuniting of the soul with a
glorified body. The Catechism of the Catholic Church teaches that, while souls
of the righteous enter heaven, their resurrection in bodily form occurs at the
final resurrection (CCC 1022, 1038).
In Revelation 20:4-5, the “first resurrection” can be understood in
two primary ways:
- Spiritual Resurrection: Catholic theology interprets the “first
resurrection” as spiritual—where believers are raised to new life in
Christ through faith and baptism. This aligns with John 5:24-25, where
those who believe “have passed from death to life.” The “first
resurrection” here is spiritual, marking the transition from death to life
in Christ. It’s not necessarily the bodily resurrection, which is reserved
for the “last day.”
- Martyrs’ Reward:
Revelation 20 describes the souls of those who were martyred for their
faith ruling with Christ, symbolizing the honor given to those who suffer
for Him. The language about reigning with Christ is often viewed
symbolically, referring to those who have died in faith being in the presence
of God, not yet the general resurrection of all believers.
So the mention of the “first resurrection” in Revelation 20:4-5 is
traditionally interpreted as a symbol of the righteous’ participation in the
reign of Christ. Early Church Fathers, like Augustine, saw this “first
resurrection” not as a literal bodily resurrection but as the reign
of the saints with Christ in heaven before the final resurrection.
The reference to those “executed” refers to martyrs and saints who are
alive in spirit with Christ, as indicated in Revelation 6:9-11, where the souls
of the martyrs are seen under the altar in heaven. This implies that souls of
martyrs are alive with Christ before the final bodily resurrection.
The passage from 1 Thessalonians 4 describes the “last day” or general
resurrection, when all the faithful are united with their glorified bodies. The
“second coming” and the “last day” are indeed the culmination of history, where
all who have died in Christ will rise bodily. But this does not negate the
immediate entrance of righteous souls into God’s presence after death, as shown
in passages such as Luke 23:43, where Jesus promises the thief, “Today you will
be with me in paradise.” Jesus’
teaching on the afterlife does not indicate that righteous souls must “sleep”
until the resurrection.
So 1 Thessalonians 4:15-16 describes the bodily resurrection of the dead in
Christ at His coming. Catholic teaching holds that this passage refers to the
bodily resurrection of those who are already spiritually alive in Christ. Their
souls may already be in heaven (cf. Philippians 1:23), but they will be bodily
resurrected at His coming.
Jesus’ “second coming” involves the “last day,” which includes the final
judgment and resurrection of the body for both the righteous and the
unrighteous (cf. John 5:28-29).
Regarding your question on the “mystery” of Christ’s return, the Catholic
Church maintains that while some signs are given, the timing remains unknown
(Mark 13:32, Acts 1:7). Catholic theology teaches that certain signs—such as
widespread evangelization, the appearance of the Antichrist, and cosmic
disturbances—are indeed precursors to Christ’s return (see CCC 673-677).
However, the exact timing and sequence of these signs are not fully
revealed, which is why it remains a mystery. While certain events might occur,
their precise fulfillment or timing can’t be pinpointed, as Matthew 24:36
emphasizes that “no one knows the day or hour.”
In Catholic understanding, these signs (wars, tribulation, and cosmic
events) indicate the transition into the last things, leading to the final
judgment and the new heavens and new earth (CCC 1042-1050). This new
creation will come about only at the very end, after the final judgment,
marking the full consummation of God’s kingdom.
So the Catholic theology affirms both the immediate presence of souls with
God after death for those in grace and the future, bodily resurrection on the
last day. While Revelation speaks symbolically about reigning and resurrection,
it does not contradict the teaching that souls in grace enter God’s presence
immediately. Lastly, the signs given by Jesus and throughout the Bible are real
but are not intended to specify an exact timetable, allowing believers to live
in readiness rather than speculation.
In summary, Catholic doctrine, grounded in Scripture and tradition, upholds
that souls of the righteous enter heaven immediately upon death if they are in
a state of perfect grace, while awaiting the bodily resurrection on the “last
day.” The passages you've cited do not contradict this belief but rather align
with the Church’s understanding of the resurrection and the end times.
