CIC 411 The Christian tradition sees in this passage an announcement of the “New Adam” who, because he “became obedient unto death, even death on a cross”, makes amends superabundantly for the disobedience, of Adam.1 Furthermore many Fathers and Doctors of the Church have seen the woman announced in the Protoevangelium as Mary, the mother of Christ, the “new Eve”. Mary benefited first of all and uniquely from Christ’s victory over sin: she was preserved from all stain of original sin and by a special grace of God committed no sin of any kind during her whole earthly life.2
CIC 655 Finally, Christ’s Resurrection – and the risen Christ himself is the principle and source of our future resurrection: “Christ has been raised from the dead, the first fruits of those who have fallen asleep. .. For as in Adam all die, so also in Christ shall all be made alive.”3 The risen Christ lives in the hearts of his faithful while they await that fulfillment. In Christ, Christians “have tasted. .. the powers of the age to come”4 and their lives are swept up by Christ into the heart of divine life, so that they may “live no longer for themselves but for him who for their sake died and was raised.”5
CIC 668 “Christ died and lived again, that he might be Lord both of the dead and of the living.”6 Christ’s Ascension into heaven signifies his participation, in his humanity, in God’s power and authority. Jesus Christ is Lord: he possesses all power in heaven and on earth. He is “far above all rule and authority and power and dominion”, for the Father “has put all things under his feet.”7 Christ is Lord of the cosmos and of history. In him human history and indeed all creation are “set forth” and transcendently fulfilled.8
CIC 954 The three states of the Church. “When the Lord comes in glory, and all his angels with him, death will be no more and all things will be subject to him. But at the present time some of his disciples are pilgrims on earth. Others have died and are being purified, while still others are in glory, contemplating ‘in full light, God himself triune and one, exactly as he is”’:9
All of us, however, in varying degrees and in different ways share in the same charity towards God and our neighbors, and we all sing the one hymn of glory to our God. All, indeed, who are of Christ and who have his Spirit form one Church and in Christ cleave together.10
CIC 1008 Death is a consequence of sin. The Church’s Magisterium, as authentic interpreter of the affirmations of Scripture and Tradition, teaches that death entered the world on account of man’s sin.11 Even though man’s nature is mortal God had destined him not to die. Death was therefore contrary to the plans of God the Creator and entered the world as a consequence of sin.12 “Bodily death, from which man would have been immune had he not sinned” is thus “the last enemy” of man left to be conquered.13
CIC 2855 The final doxology, “For the kingdom, the power and the glory are yours, now and forever,” takes up again, by inclusion, the first three petitions to our Father: the glorification of his name, the coming of his reign, and the power of his saving will. But these prayers are now proclaimed as adoration and thanksgiving, as in the liturgy of heaven.14 The ruler of this world has mendaciously attributed to himself the three titles of kingship, power, and glory.15 Christ, the Lord, restores them to his Father and our Father, until he hands over the kingdom to him when the mystery of salvation will be brought to its completion and God will be all in all.16
1 Cf. 1 Cor 15:21-22,45; Phil 2:8; Rom 5:19-20.
2 Cf. Pius IX, Ineffabilis Deus: DS 2803; Council of Trent: DS 1573.
3 I Cor 15:20-22.
4 Heb 6:5.
5 2 Cor 5:15; cf. Col 3:1-3.
6 Rom 14:9.
7 Eph 1:20-22.
8 Eph 1:10; cf. 4:10; 1 Cor 15:24, 27-28.
9 LG 49; cf. Mt 25:31; 1 Cor 15:26-27; Council of Florence (1439): DS 1305.
10 LG 49; cf. Eph 4:16.
11 Cf. Gen 2:17; 3:3; 3:19; Wis 1:13; Rom 5:12; 6:23; DS 1511.
12 Cf. Wis 2:23-24.
13 GS 18 § 2; cf. 1 Cor 15:26.
14 Cf. Rev 1:6; 4:11; 5:13.
15 Cf. Lk 4:5-6.
16 1 Cor 15:24-28.