"I BELIEVE IN THE FORGIVENESS OF SINS"
976 The Apostle's Creed associates faith in the forgiveness of sins not only with faith in the Holy Spirit, but also with faith in the Church and in the communion of saints. It was when he gave the Holy Spirit to his apostles that the risen Christ conferred on them his own divine power to forgive sins:
"Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained." [Jn 20:22-23] (Part Two of the catechism will deal explicitly with the forgiveness of sins through Baptism, the sacrament of Penance, and the other sacraments, especially the Eucharist. Here it will suffice to suggest some basic facts briefly.)
I. ONE BAPTISM FOR THE FORGIVENESS OF SINS
977 Our Lord tied the forgiveness of sins to faith and Baptism: "Go into all the world and preach the gospel to the whole creation. He who believes and is baptized will be saved." [Mk 16:15-16] Baptism is the first and chief sacrament of forgiveness of sins because it unites us with Christ, who died for our sins and rose for our justification, so that "we too might walk in newness of life." [Rom 6:4; Cf. 4:25] 
978 "When we made our first profession of faith while receiving the holy Baptism that cleansed us, the forgiveness we received then was so full and complete that there remained in us absolutely nothing left to efface, neither original sin nor offenses committed by our own will, nor was there left any penalty to suffer in order to expiate them.... Yet the grace of Baptism delivers no one from all the weakness of nature. On the contrary, we must still combat the movements of concupiscence that never cease leading us into evil" [Roman Catechism I, 11,3] 
979 In this battle against our inclination towards evil, who could be brave and watchful enough to escape every wound of sin? "If the Church has the power to forgive sins, then Baptism cannot be her only means of using the keys of the Kingdom of heaven received from Jesus Christ. The Church must be able to forgive all penitents their offenses, even if they should sin until the last moment of their lives." [Roman Catechism I, 11,4] 
980 It is through the sacrament of Penance that the baptized can be reconciled with God and with the Church: [1422-1484]
Penance has rightly been called by the holy Fathers "a laborious kind of baptism." This sacrament of Penance is necessary for salvation for those who have fallen after Baptism, just as Baptism is necessary for salvation for those who have not yet been reborn. [Council Of Trent (1551): DS 1672; Cf. St. Gregory Of Nazianzus, Oratio 39,17: PG 36,356]
II. THE POWER OF THE KEYS
981 After his Resurrection, Christ sent his apostles "so that repentance and forgiveness of sins should be preached in his name to all nations." [Lk 24:47] The apostles and their successors carry out this "ministry of reconciliation," not only by announcing to men God's forgiveness merited for us by Christ, and calling them to conversion and faith; but also by communicating to them the forgiveness of sins in Baptism, and reconciling them with God and with the Church through the power of the keys, received from Christ: [2 Cor 5:18] 
[The Church] has received the keys of the Kingdom of heaven so that, in her, sins may be forgiven through Christ's blood and the Holy Spirit's action. In this Church, the soul dead through sin comes back to life in order to live with Christ, whose grace has saved us. [St. Augustine, Sermo 214, 11: PL 38, 1071-1072] 
982 There is no offense, however serious, that the Church cannot forgive. "There is no one, however wicked and guilty, who may not confidently hope for forgiveness, provided his repentance is honest. [Roman Catechism I, 11, 5] Christ who died for all men desires that in his Church the gates of forgiveness should always be open to anyone who turns away from sin. [Cf. Mt 18:21-22] [1463, 605]
983 Catechesis strives to awaken and nourish in the faithful faith in the incomparable greatness of the risen Christ's gift to his Church: the mission and the power to forgive sins through the ministry of the apostles and their successors: 
The Lord wills that his disciples possess a tremendous power: that his lowly servants accomplish in his name all that he did when he was on earth. [Cf. St. Ambrose, De poenit. I, 15: PL 16, 490] 
Priests have received from God a power that he has given neither to angels nor to archangels .... God above confirms what priests do here below. [John Chrysostom, De sac. 3, 5: PG 48, 643]
Were there no forgiveness of sins in the Church, there would be no hope of life to come or eternal liberation. Let us thank God who has given his Church such a gift. [St. Augustine, Sermo 213, 8: PL 38,1064]
984 The Creed links "the forgiveness of sins" with its profession of faith in the Holy Spirit, for the risen Christ entrusted to the apostles the power to forgive sins when he gave them the Holy Spirit.
985 Baptism is the first and chief sacrament of the forgiveness of sins: it unites us to Christ, who died and rose, and gives us the Holy Spirit.
986 By Christ's will, the Church possesses the power to forgive the sins of the baptized and exercises it through bishops and priests normally in the sacrament of Penance.
987 "In the forgiveness of sins, both priests and sacraments are instruments which our Lord Jesus Christ, the only author and liberal giver of salvation, wills to use in order to efface our sins and give us the grace of justification" (Roman Catechism, I, 11, 6).
"I BELIEVE IN THE RESURRECTION OF THE BODY"
988 The Christian Creed - the profession of our faith in God, the Father, the Son, and the Holy Spirit, and in God's creative, saving, and sanctifying action - culminates in the proclamation of the resurrection of the dead on the last day and in life everlasting.
989 We firmly believe, and hence we hope that, just as Christ is truly risen from the dead and lives for ever, so after death the righteous will live for ever with the risen Christ and he will raise them up on the last day. [Cf. Jn 6:39-40] Our resurrection, like his own, will be the work of the Most Holy Trinity: [655, 648]
If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit who dwells in you. [Rom 8:11; cf. 1 Thess 4:14; 1 Cor 6:14; 2 Cor 4:14; Phil 3:10-11]
990 The term "flesh" refers to man in his state of weakness and mortality. [Cf. Gen 6:3; Ps 56:5; Isa 40:6] The "resurrection of the flesh" (the literal formulation of the Apostles' Creed) means not only that the immortal soul will live on after death, but that even our "mortal body" will come to life again. [Rom 8:11] 
991 Belief in the resurrection of the dead has been an essential element of the Christian faith from its beginnings. "The confidence of Christians is the resurrection of the dead; believing this we live." [Tertullian, De res, 1,1: PL 2, 841.] 
How can some of you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then Christ has not been raised; if Christ has not been raised, then our preaching is in vain and your faith is in vain.... But in fact Christ has been raised from the dead, the first fruits of those who have fallen asleep. [1 Cor 15:12-14]
I. CHRIST'S RESURRECTION AND OURS
The progressive revelation of the Resurrection
992 God revealed the resurrection of the dead to his people progressively. Hope in the bodily resurrection of the dead established itself as a consequence intrinsic to faith in God as creator of the whole man, soul and body. The creator of heaven and earth is also the one who faithfully maintains his covenant with Abraham and his posterity. It was in this double perspective that faith in the resurrection came to be expressed. In their trials, the Maccabean martyrs confessed: 
The King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws. [2 Macc 7:9] One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. [2 Macc 7:14; cf. 7:29; Dan 12:1-13]
993 The Pharisees and many of the Lord's contemporaries hoped for the resurrection. Jesus teaches it firmly. To the Sadducees who deny it he answers, "Is not this why you are wrong, that you know neither the scriptures nor the power of God?" [Mk 12:24; cf. In 11:24; Acts 23:6] Faith in the resurrection rests on faith in God who "is not God of the dead, but of the living." [Mk 12:27] [575, 205]
994 But there is more. Jesus links faith in the resurrection to his own person: "I am the Resurrection and the life." [Jn 11:25] It is Jesus himself who on the last day will raise up those who have believed in him, who have eaten his body and drunk his blood. [Cf. Jn 5:24-25; 6:40, 54] Already now in this present life he gives a sign and pledge of this by restoring some of the dead to life, [Cf. Mk 5:21-42; Lk 7:11-17; Jn 11] announcing thereby his own Resurrection, though it was to be of another order. He speaks of this unique event as the "sign of Jonah," [Mt 12:39] the sign of the temple: he announces that he will be put to death but rise thereafter on the third day. [Cf. Mk 10:34; Jn 2:19-22] 
995 To be a witness to Christ is to be a "witness to his Resurrection," to "[have eaten and drunk] with him after he rose from the dead." [Acts 1:22; 10:41; cf. 4:33] Encounters with the risen Christ characterize the Christian hope of resurrection. We shall rise like Christ, with him, and through him. [860, 655]
996 From the beginning, Christian faith in the resurrection has met with incomprehension and opposition. [Cf. Acts 17:32; 1 Cor 15:12-13] "On no point does the Christian faith encounter more opposition than on the resurrection of the body." [St. Augustine, En. in Ps. 88, 5: PL 37, 1134] It is very commonly accepted that the life of the human person continues in a spiritual fashion after death. But how can we believe that this body, so clearly mortal, could rise to everlasting life? 
How do the dead rise?
997 What is "rising"? In death, the separation of the soul from the body, the human body decays and the soul goes to meet God, while awaiting its reunion with its glorified body. God, in his almighty power, will definitively grant incorruptible life to our bodies by reuniting them with our souls, through the power of Jesus' Resurrection. 
998 Who will rise? All the dead will rise, "those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment." [Jn 5:29; cf. Dan 12:2] 
999 How? Christ is raised with his own body: "See my hands and my feet, that it is I myself"; [Lk 24:39] but he did not return to an earthly life. So, in him, "all of them will rise again with their own bodies which they now bear," but Christ "will change our lowly body to be like his glorious body," into a "spiritual body": [Lateran Council IV (1215): DS 801; Phil 3:21; 2 Cor 15:44] [640, 645]
But someone will ask, "How are the dead raised? With what kind of body do they come?" You foolish man! What you sow does not come to life unless it dies. And what you sow is not the body which is to be, but a bare kernel ....What is sown is perishable, what is raised is imperishable.... The dead will be raised imperishable.... For this perishable nature must put on the imperishable, and this mortal nature must put on immortality. [1 Cor 15:35-37, 42, 52, 53]
1000 This "how" exceeds our imagination and understanding; it is accessible only to faith. Yet our participation in the Eucharist already gives us a foretaste of Christ's transfiguration of our bodies: 
Just as bread that comes from the earth, after God's blessing has been invoked upon it, is no longer ordinary bread, but Eucharist, formed of two things, the one earthly and the other heavenly: so too our bodies, which partake of the Eucharist, are no longer corruptible, but possess the hope of resurrection. [St. Irenaeus, Adv. haeres. 4, 18, 4-5: PG 7/1, 1028-1029]
1001 When? Definitively "at the last day," "at the end of the world." [Jn 6: 39-40, 44, 54; 11:24; LG 48 § 3] Indeed, the resurrection of the dead is closely associated with Christ's Parousia: [1038, 673]
For the Lord himself will descend from heaven, with a cry of command, with the archangel's call, and with the sound of the trumpet of God. And the dead in Christ will rise first. [1 Thess 4:16]
Risen with Christ
1002 Christ will raise us up "on the last day"; but it is also true that, in a certain way, we have already risen with Christ. For, by virtue of the Holy Spirit, Christian life is already now on earth a participation in the death and Resurrection of Christ: 
And you were buried with him in Baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead .... If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. [Col 2:12; 3:1]
1003 United with Christ by Baptism, believers already truly participate in the heavenly life of the risen Christ, but this life remains "hidden with Christ in God." [Col 3:3; cf. Phil 3:20] The Father has already "raised us up with him, and made us sit with him in the heavenly places in Christ Jesus." [Eph 2:6] Nourished with his body in the Eucharist, we already belong to the Body of Christ. When we rise on the last day we "also will appear with him in glory." [Col 3:4] [1227, 2796]
1004 In expectation of that day, the believer's body and soul already participate in the dignity of belonging to Christ. This dignity entails the demand that he should treat with respect his own body, but also the body of every other person, especially the suffering: [364, 1397]
The body [is meant] for the Lord, and the Lord for the body. And God raised the Lord and will also raise us up by his power. Do you not know that your bodies are members of Christ? .... You are not your own; .... So glorify God in your body. [1 Cor 6:13-15, 19-20]
II. DYING IN CHRIST JESUS
1005 To rise with Christ, we must die with Christ: we must "be away from the body and at home with the Lord." [2 cor 5:8] In that "departure" which is death the soul is separated from the body.[Cf. Phil 1:23] It will be reunited with the body on the day of resurrection of the dead.[Cf. Paul VI, CPG § 28] 
1006 "It is in regard to death that man's condition is most shrouded in doubt." [GS 18] In a sense bodily death is natural, but for faith it is in fact "the wages of sin." [Rom 6:23; cf. Gen 2:17] For those who die in Christ's grace it is a participation in the death of the Lord, so that they can also share his Resurrection. [Cf. Rom 6:3-9; Phil 3:10-11]
1007 Death is the end of earthly life. Our lives are measured by time, in the course of which we change, grow old and, as with all living beings on earth, death seems like the normal end of life. That aspect of death lends urgency to our lives: remembering our mortality helps us realize that we have only a limited time in which to bring our lives to fulfillment:
Remember also your Creator in the days of your youth,... before the dust returns to the earth as it was, and the spirit returns to God who gave it. [Eccl 12:1, 7]
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. [Cf. Gen 2:17; 3:3; 3:19; Wis 1:13; Rom 5:12; 6:23; DS 1511] 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. [Cf. Wis 2:23-24] "Bodily death, from which man would have been immune had he not sinned" is thus "the last enemy" of man left to be conquered. [GS 18 § 2; cf. 1 Cor 15:26] [401, 376]
1009 Death is transformed by Christ. Jesus, the Son of God, also himself suffered the death that is part of the human condition. Yet, despite his anguish as he faced death, he accepted it in an act of complete and free submission to his Father's will. [Cf. Mk 14:33-34; Heb 5:7-8] The obedience of Jesus has transformed the curse of death into a blessing. [Cf. Rom 5:19-21] 
The meaning of Christian death
1010 Because of Christ, Christian death has a positive meaning: "For to me to live is Christ, and to die is gain." [Phil 1:21] "The saying is sure: if we have died with him, we will also live with him. [2 Tim 2:11] What is essentially new about Christian death is this: through Baptism, the Christian has already "died with Christ" sacramentally, in order to live a new life; and if we die in Christ's grace, physical death completes this "dying with Christ" and so completes our incorporation into him in his redeeming act: [1681-1690, 1220]
It is better for me to die in (eis) Christ Jesus than to reign over the ends of the earth. Him it is I seek - who died for us. Him it is I desire - who rose for us. I am on the point of giving birth .... Let me receive pure light; when I shall have arrived there, then shall I be a man.[St. Ignatius of Antioch, Ad Rom., 6, 1-2: Apostolic Fathers, II/2, 217-220]
1011 In death, God calls man to himself. Therefore the Christian can experience a desire for death like St. Paul's: "My desire is to depart and be with Christ." [Phil 1:23] He can transform his own death into an act of obedience and love towards the Father, after the example of Christ: [Cf. Lk 23:46] 
My earthly desire has been crucified;... there is living water in me, water that murmurs and says within me: Come to the Father. [St. Ignatius of Antioch, Ad Rom., 6, 1- 2: Apostolic Fathers, II/2, 223-224]
I want to see God and, in order to see him, I must die. [St. Teresa of Avila, Life, chap. 1]
I am not dying; I am entering life. [St. Therese of Lisieux, The Last Conversations]
1012 The Christian vision of death receives privileged expression in the liturgy of the Church: [Cf. I Thess 4:13-14]
Lord, for your faithful people life is changed, not ended.
When the body of our earthly dwelling lies in death
we gain an everlasting dwelling place in heaven. [Roman Missal, Preface of Christian Death I]
1013 Death is the end of man's earthly pilgrimage, of the time of grace and mercy which God offers him so as to work out his earthly life in keeping with the divine plan, and to decide his ultimate destiny. When "the single course of our earthly life" is completed, [LG 48 § 3.] we shall not return to other earthly lives: "It is appointed for men to die once." [Heb 9:27] There is no "reincarnation" after death.
1014 The Church encourages us to prepare ourselves for the hour of our death. In the ancient litany of the saints, for instance, she has us pray: "From a sudden and unforeseen death, deliver us, O Lord"; [Roman Missal, Litany of the saints] to ask the Mother of God to intercede for us "at the hour of our death" in the Hail Mary; and to entrust ourselves to St. Joseph, the patron of a happy death. [2676-2677]
Every action of yours, every thought, should be those of one who expects to die before the day is out. Death would have no great terrors for you if you had a quiet conscience .... Then why not keep clear of sin instead of running away from death? If you aren't fit to face death today, it's very unlikely you will be tomorrow .... [The Imitation of Christ, 1, 23, 1]
Praised are you, my Lord, for our sister bodily Death,
from whom no living man can escape.
Woe on those who will die in mortal sin!
Blessed are they who will be found
in your most holy will,
for the second death will not harm them.[St. Francis of Assisi Canticle of the Creatures]
1015 "The flesh is the hinge of salvation" (Tertullian, De res. 8, 2: PL 2, 852). We believe in God who is creator of the flesh; we believe in the Word made flesh in order to redeem the flesh; we believe in the resurrection of the flesh, the fulfillment of both the creation and the redemption of the flesh.
1016 By death the soul is separated from the body, but in the resurrection God will give incorruptible life to our body, transformed by reunion with our soul. Just as Christ is risen and lives for ever, so all of us will rise at the last day.
1017 "We believe in the true resurrection of this flesh that we now possess" (Council of Lyons II: DS 854). We sow a corruptible body in the tomb, but he raises up an incorruptible body, a "spiritual body" (cf. 1 Cor 15:42-44).
1018 As a consequence of original sin, man must suffer "bodily death, from which man would have been immune had he not sinned" (GS § 18).
1019 Jesus, the Son of God, freely suffered death for us in complete and free submission to the will of God, his Father. By his death he has conquered death, and so opened the possibility of salvation to all men.
"I BELIEVE IN LIFE EVERLASTING"
1020 The Christian who unites his own death to that of Jesus views it as a step towards him and an entrance into everlasting life. When the Church for the last time speaks Christ's words of pardon and absolution over the dying Christian, seals him for the last time with a strengthening anointing, and gives him Christ in viaticum as nourishment for the journey, she speaks with gentle assurance: [1523-1525]
Go forth, Christian soul, from this world
in the name of God the almighty Father,
who created you,
in the name of Jesus Christ, the Son of the living God,
who suffered for you,
in the name of the Holy Spirit,
who was poured out upon you.
Go forth, faithful Christian!
May you live in peace this day,
may your home be with God in Zion,
with Mary, the virgin Mother of God,
with Joseph, and all the angels and saints....
May you return to [your Creator]
who formed you from the dust of the earth.
May holy Mary, the angels, and all the saints
come to meet you as you go forth from this life....
May you see your Redeemer face to face. [OCF, Prayer of Commendation] [2677, 336]
I. THE PARTICULAR JUDGMENT
1021 Death puts an end to human life as the time open to either accepting or rejecting the divine grace manifested in Christ. [Cf. 2 Tim 1:9-10.] The New Testament speaks of judgment primarily in its aspect of the final encounter with Christ in his second coming, but also repeatedly affirms that each will be rewarded immediately after death in accordance with his works and faith. The parable of the poor man Lazarus and the words of Christ on the cross to the good thief, as well as other New Testament texts speak of a final destiny of the soul-a destiny which can be different for some and for others. [Cf. Lk 16:22; 23:43; Mt 16:26; 2 Cor 5:8; Phil 1:23; Heb 9:27; 12:23] 
1022 Each man receives his eternal retribution in his immortal soul at the very moment of his death, in a particular judgment that refers his life to Christ: either entrance into the blessedness of heaven - through a purification [Cf. Council of Lyons II (1274): DS 857-858; Council of Florence (1439): DS 1304- 1306; Council of Trent (1563): DS 1820] or immediately, [Cf. Benedict XII, Benedictus Deus (1336): DS 1000-1001; John XXII, Ne super his (1334): DS 990] - or immediate and everlasting damnation. [Cf. Benedict XII, 8enedictus Deus (1336): DS 1002] 
At the evening of life, we shall be judged on our love. [St. John of the Cross, Dichos 64] 
1023 Those who die in God's grace and friendship and are perfectly purified live for ever with Christ. They are like God for ever, for they "see him as he is," face to face: [1 Jn 3:2; cf. 1 Cor 13:12; Rev 22:4] 
By virtue of our apostolic authority, we define the following: According to the general disposition of God, the souls of all the saints... and other faithful who died after receiving Christ's holy Baptism (provided they were not in need of purification when they died,... or, if they then did need or will need some purification, when they have been purified after death,...) already before they take up their bodies again and before the general judgment - and this since the Ascension of our Lord and Savior Jesus Christ into heaven - have been, are and will be in heaven, in the heavenly Kingdom and celestial paradise with Christ, joined to the company of the holy angels. Since the Passion and death of our Lord Jesus Christ, these souls have seen and do see the divine essence with an intuitive vision, and even face to face, without the mediation of any creature. [Benedict XII, Benedictus Deus (1336): DS 1000; cf. LG 49]
1024 This perfect life with the Most Holy Trinity - this communion of life and love with the Trinity, with the Virgin Mary, the angels and all the blessed - is called "heaven." Heaven is the ultimate end and fulfillment of the deepest human longings, the state of supreme, definitive happiness. [260, 326, 2794, 1718]
1025 To live in heaven is "to be with Christ." The elect live "in Christ," [Phil 1:23; cf. Jn 14:3; 1 Thess 4:17] but they retain, or rather find, their true identity, their own name. [Cf. Rev 2:17] 
For life is to be with Christ; where Christ is, there is life, there is the kingdom. [St. Ambrose, In Luc., 10, 121: PL 15, 1834A]
1026 By his death and Resurrection, Jesus Christ has "opened" heaven to us. The life of the blessed consists in the full and perfect possession of the fruits of the redemption accomplished by Christ. He makes partners in his heavenly glorification those who have believed in him and remained faithful to his will. Heaven is the blessed community of all who are perfectly incorporated into Christ. 
1027 This mystery of blessed communion with God and all who are in Christ is beyond all understanding and description. Scripture speaks of it in images: life, light, peace, wedding feast, wine of the kingdom, the Father's house, the heavenly Jerusalem, paradise: "no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him." [1 Cor 2:9] [959, 1720]
1028 Because of his transcendence, God cannot be seen as he is, unless he himself opens up his mystery to man's immediate contemplation and gives him the capacity for it. The Church calls this contemplation of God in his heavenly glory "the beatific vision": [1722, 163]
How great will your glory and happiness be, to be allowed to see God, to be honored with sharing the joy of salvation and eternal light with Christ your Lord and God,... to delight in the joy of immortality in the Kingdom of heaven with the righteous and God's friends. [St. Cyprian, Ep. 58, 10, 1: CSEL 3/2, 665]
1029 In the glory of heaven the blessed continue joyfully to fulfill God's will in relation to other men and to all creation. Already they reign with Christ; with him "they shall reign for ever and ever." [Rev 22:5; cf. Mt 25:21, 23] [956, 668]
III. THE FINAL PURIFICATION, OR PURGATORY
1030 All who die in God's grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven.
1031 The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned. [Cf. Council of Florence (1439): DS 1304; Council of Trent (1563): DS 1820; (1547): 1580; see also Benedict XII, Benedictus Deus (1336): DS 1000] The Church formulated her doctrine of faith on Purgatory especially at the Councils of Florence and Trent. The tradition of the Church, by reference to certain texts of Scripture, speaks of a cleansing fire: [Cf. 1 Cor 3:15; 1 Pet 1:7] [954, 1472]
As for certain lesser faults, we must believe that, before the Final Judgment, there is a purifying fire. He who is truth says that whoever utters blasphemy against the Holy Spirit will be pardoned neither in this age nor in the age to come. From this sentence we understand that certain offenses can be forgiven in this age, but certain others in the age to come. [St. Gregory the Great, Dial. 4, 39: PL 77, 396; cf. Mt 12:31]
1032 This teaching is also based on the practice of prayer for the dead, already mentioned in Sacred Scripture: "Therefore Judas Maccabeus] made atonement for the dead, that they might be delivered from their sin." [2 Macc 12:46] From the beginning the Church has honored the memory of the dead and offered prayers in suffrage for them, above all the Eucharistic sacrifice, so that, thus purified, they may attain the beatific vision of God. [Cf. Council of Lyons II (1274): DS 856] The Church also commends almsgiving, indulgences, and works of penance undertaken on behalf of the dead: [958, 1371, 1479]
Let us help and commemorate them. If Job's sons were purified by their father's sacrifice, why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them. [St. John Chrysostom, Hom. in 1 Cor. 41, 5: PG 61, 361; cf. Job 1:5]
1033 We cannot be united with God unless we freely choose to love him. But we cannot love God if we sin gravely against him, against our neighbor or against ourselves: "He who does not love remains in death. Anyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him." [1 Jn 3:14-15] Our Lord warns us that we shall be separated from him if we fail to meet the serious needs of the poor and the little ones who are his brethren. [Cf. Mt 25:31-46] To die in mortal sin without repenting and accepting God's merciful love means remaining separated from him for ever by our own free choice. This state of definitive self-exclusion from communion with God and the blessed is called "hell." [1861, 393, 633]
1034 Jesus often speaks of "Gehenna" of "the unquenchable fire" reserved for those who to the end of their lives refuse to believe and be converted, where both soul and body can be lost. [Cf. Mt 5:22, 29; 10:28; 13:42, 50; Mk 9:43-48] Jesus solemnly proclaims that he "will send his angels, and they will gather... all evil doers, and throw them into the furnace of fire," [Mt 13:41-42] and that he will pronounce the condemnation: "Depart from me, you cursed, into the eternal fire!" [Mt 25:41]
1035 The teaching of the Church affirms the existence of hell and its eternity. Immediately after death the souls of those who die in a state of mortal sin descend into hell, where they suffer the punishments of hell, "eternal fire." [Cf. DS 76; 409; 411; 801; 858; 1002; 1351; 1575; Paul VI, CPG § 12] The chief punishment of hell is eternal separation from God, in whom alone man can possess the life and happiness for which he was created and for which he longs. 
1036 The affirmations of Sacred Scripture and the teachings of the Church on the subject of hell are a call to the responsibility incumbent upon man to make use of his freedom in view of his eternal destiny. They are at the same time an urgent call to conversion: "Enter by the narrow gate; for the gate is wide and the way is easy, that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard, that leads to life, and those who find it are few." [Mt 7:13-14] [1734, 1428]
Since we know neither the day nor the hour, we should follow the advice of the Lord and watch constantly so that, when the single course of our earthly life is completed, we may merit to enter with him into the marriage feast and be numbered among the blessed, and not, like the wicked and slothful servants, be ordered to depart into the eternal fire, into the outer darkness where "men will weep and gnash their teeth." [LG 48 § 3; Mt 22:13; cf. Heb 9:27; Mt 25:13, 26, 30, 31 46]
1037 God predestines no one to go to hell; [Cf. Council of Orange II (529): DS 397; Council of Trent (1547):1567] for this, a willful turning away from God (a mortal sin) is necessary, and persistence in it until the end. In the Eucharistic liturgy and in the daily prayers of her faithful, the Church implores the mercy of God, who does not want "any to perish, but all to come to repentance": [2 Pet 3:9] [162, 1014, 1821]
Father, accept this offering from your whole family. Grant us your peace in this life, save us from final damnation, and count us among those you have chosen.[Roman Missal, EP I (Roman Canon) 88]
V. THE LAST JUDGMENT
1038 The resurrection of all the dead, "of both the just and the unjust," [Acts 24:15] will precede the Last Judgment. This will be "the hour when all who are in the tombs will hear [the Son of man's] voice and come forth, those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment." [Jn 5:28-29] Then Christ will come "in his glory, and all the angels with him .... Before him will be gathered all the nations, and he will separate them one from another as a shepherd separates the sheep from the goats, and he will place the sheep at his right hand, but the goats at the left.... And they will go away into eternal punishment, but the righteous into eternal life." [Mt 25:31, 32, 46] [678-679, 1001, 998]
1039 In the presence of Christ, who is Truth itself, the truth of each man's relationship with God will be laid bare. [Cf. Jn 12:49] The Last Judgment will reveal even to its furthest consequences the good each person has done or failed to do during his earthly life: 
All that the wicked do is recorded, and they do not know. When "our God comes, he does not keep silence." ... he will turn towards those at his left hand:... "I placed my poor little ones on earth for you. I as their head was seated in heaven at the right hand of my Father - but on earth my members were suffering, my members on earth were in need. If you gave anything to my members, what you gave would reach their Head. Would that you had known that my little ones were in need when I placed them on earth for you and appointed them your stewards to bring your good works into my treasury. But you have placed nothing in their hands; therefore you have found nothing in my presence." [St. Augustine, Sermo 18, 4: PL 38, 130-131; cf. Ps 50:3]
1040 The Last Judgment will come when Christ returns in glory. Only the Father knows the day and the hour; only he determines the moment of its coming. Then through his Son Jesus Christ he will pronounce the final word on all history. We shall know the ultimate meaning of the whole work of creation and of the entire economy of salvation and understand the marvellous ways by which his Providence led everything towards its final end. The Last Judgment will reveal that God's justice triumphs over all the injustices committed by his creatures and that God's love is stronger than death. [Cf. Song 8:6] [637, 314]
1041 The message of the Last Judgment calls men to conversion while God is still giving them "the acceptable time,... the day of salvation." [2 Cor 6:2] It inspires a holy fear of God and commits them to the justice of the Kingdom of God. It proclaims the "blessed hope" of the Lord's return, when he will come "to be glorified in his saints, and to be marvelled at in all who have believed." [Titus 2:13; 2 Thess 1:10] 
VI. THE HOPE OF THE NEW HEAVEN AND THE NEW EARTH 
1042 At the end of time, the Kingdom of God will come in its fullness. After the universal judgment, the righteous will reign for ever with Christ, glorified in body and soul. The universe itself will be renewed: [769, 670]
The Church... will receive her perfection only in the glory of heaven, when will come the time of the renewal of all things. At that time, together with the human race, the universe itself, which is so closely related to man and which attains its destiny through him, will be perfectly re-established in Christ. [LG 48; Cf. Acts 3:21; Eph 1:10; Col 1:20; 2 Pet 3:10-13] 
1043 Sacred Scripture calls this mysterious renewal, which will transform humanity and the world, "new heavens and a new earth." [2 Pet 3:13; Cf. Rev 21:1] It will be the definitive realization of God's plan to bring under a single head "all things in [Christ], things in heaven and things on earth." [Eph 1:10] [671, 280, 518]
1044 In this new universe, the heavenly Jerusalem, God will have his dwelling among men. [Cf. Rev 21:5] "He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning nor crying nor pain any more, for the former things have passed away." [Rev 21:4]
1045 For man, this consummation will be the final realization of the unity of the human race, which God willed from creation and of which the pilgrim Church has been "in the nature of sacrament." [Cf. LG 1] Those who are united with Christ will form the community of the redeemed, "the holy city" of God, "the Bride, the wife of the Lamb." [Rev 21:2, 9] She will not be wounded any longer by sin, stains, self-love, that destroy or wound the earthly community. [Cf. Rev 21:27] The beatific vision, in which God opens himself in an inexhaustible way to the elect, will be the ever-flowing well-spring of happiness, peace, and mutual communion. [775, 1404]
1046 For the cosmos, Revelation affirms the profound common destiny of the material world and man:
For the creation waits with eager longing for the revealing of the sons of God... in hope because the creation itself will be set free from its bondage to decay.... We know that the whole creation has been groaning in travail together until now; and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait for adoption as sons, the redemption of our bodies. [Rom 8:19-23] 
1047 The visible universe, then, is itself destined to be transformed, "so that the world itself, restored to its original state, facing no further obstacles, should be at the service of the just," sharing their glorification in the risen Jesus Christ. [St. Irenaeus, Adv. haeres. 5, 32, 1 PG 7/2, 210]
1048 "We know neither the moment of the consummation of the earth and of man, nor the way in which the universe will be transformed. The form of this world, distorted by sin, is passing away, and we are taught that God is preparing a new dwelling and a new earth in which righteousness dwells, in which happiness will fill and surpass all the desires of peace arising in the hearts of men." [GS 39 § 1] 
1049 "Far from diminishing our concern to develop this earth, the expectancy of a new earth should spur us on, for it is here that the body of a new human family grows, foreshadowing in some way the age which is to come. That is why, although we must be careful to distinguish earthly progress clearly from the increase of the kingdom of Christ, such progress is of vital concern to the kingdom of God, insofar as it can contribute to the better ordering of human society." [GS 39 § 2] 
1050 "When we have spread on earth the fruits of our nature and our enterprise... according to the command of the Lord and in his Spirit, we will find them once again, cleansed this time from the stain of sin, illuminated and transfigured, when Christ presents to his Father an eternal and universal kingdom." [GS 39 § 3] God will then be "all in all" in eternal life: [1 Cor 5:28] [1709, 260]
True and subsistent life consists in this: the Father, through the Son and in the Holy Spirit, pouring out his heavenly gifts on all things without exception. Thanks to his mercy, we too, men that we are, have received the inalienable promise of eternal life. [St. Cyril of Jerusalem, Catech. illum. 18, 29: PG 33, 1049]
1051 Every man receives his eternal recompense in his immortal soul from the moment of his death in a particular judgment by Christ, the judge of the living and the dead.
1052 "We believe that the souls of all who die in Christ's grace... are the People of God beyond death. On the day of resurrection, death will be definitively conquered, when these souls will be reunited with their bodies" (Paul VI, CPG § 28).
1053 "We believe that the multitude of those gathered around Jesus and Mary in Paradise forms the Church of heaven, where in eternal blessedness they see God as he is and where they are also, to various degrees, associated with the holy angels in the divine governance exercised by Christ in glory, by interceding for us and helping our weakness by their fraternal concern" (Paul VI, CPG § 29).
1054 Those who die in God's grace and friendship imperfectly purified, although they are assured of their eternal salvation, undergo a purification after death, so as to achieve the holiness necessary to enter the joy of God.
1055 By virtue of the "communion of saints," the Church commends the dead to God's mercy and offers her prayers, especially the holy sacrifice of the Eucharist, on their behalf.
1056 Following the example of Christ, the Church warns the faithful of the "sad and lamentable reality of eternal death" (GCD 69), also called "hell."
1057 Hell's principal punishment consists of eternal separation from God in whom alone man can have the life and happiness for which he was created and for which he longs.
1058 The Church prays that no one should be lost: "Lord, let me never be parted from you." If it is true that no one can save himself, it is also true that God "desires all men to be saved" (1 Tim 2:4), and that for him "all things are possible" (Mt 19:26).
1059 "The holy Roman Church firmly believes and confesses that on the Day of Judgment all men will appear in their own bodies before Christ's tribunal to render an account of their own deeds" (Council of Lyons II : DS 859; cf. DS 1549).
1060 At the end of time, the Kingdom of God will come in its fullness. Then the just will reign with Christ for ever, glorified in body and soul, and the material universe itself will be transformed. God will then be "all in all" (1 Cor 15:28), in eternal life.
1061 The Creed, like the last book of the Bible, [Cf. Rev 22:21] ends with the Hebrew word amen. This word frequently concludes prayers in the New Testament. The Church likewise ends her prayers with "Amen." 
1062 In Hebrew, amen comes from the same root as the word "believe." This root expresses solidity, trustworthiness, faithfulness. And so we can understand why "Amen" may express both God's faithfulness towards us and our trust in him. 
1063 In the book of the prophet Isaiah, we find the expression "God of truth" (literally "God of the Amen"), that is, the God who is faithful to his promises: "He who blesses himself in the land shall bless himself by the God of truth [amen]." [Isa 65:16] Our Lord often used the word "Amen," sometimes repeated, [Cf. Mt 6:2, 5, 16; Jn 5:19] to emphasize the trustworthiness of his teaching, his authority founded on God's truth. [215, 156]
1064 Thus the Creed's final "Amen" repeats and confirms its first words: "I believe." To believe is to say "Amen" to God's words, promises and commandments; to entrust oneself completely to him who is the "Amen" of infinite love and perfect faithfulness. The Christian's everyday life will then be the "Amen" to the "I believe" of our baptismal profession of faith: [197, 2101]
May your Creed be for you as a mirror. Look at yourself in it, to see if you believe everything you say you believe. And rejoice in your faith each day. [St. Augustine, Sermo 58, 11, 13: PL 38, 399]
1065 Jesus Christ himself is the "Amen." [Rev 3:14] He is the definitive "Amen" of the Father's love for us. He takes up and completes our "Amen" to the Father: "For all the promises of God find their Yes in him. That is why we utter the Amen through him, to the glory of God": [2 Cor 1:20]
Through him, with him, in him,
in the unity of the Holy Spirit,
all glory and honor is yours,
God, for ever and ever.
THE CELEBRATION OF THE CHRISTIAN MYSTERY
Why the liturgy?
1066 In the Symbol of the faith the Church confesses the mystery of the Holy Trinity and of the plan of God's "good pleasure" for all creation: the Father accomplishes the "mystery of his will" by giving his beloved Son and his Holy Spirit for the salvation of the world and for the glory of his name. [Eph 1:9] Such is the mystery of Christ, revealed and fulfilled in history according to the wisely ordered plan that St. Paul calls the "plan of the mystery" [Eph 3:9; cf. 3:4] and the patristic tradition will call the "economy of the Word incarnate" or the "economy of salvation." [50, 236]
1067 "The wonderful works of God among the people of the Old Testament were but a prelude to the work of Christ the Lord in redeeming mankind and giving perfect glory to God. He accomplished this work principally by the Paschal mystery of his blessed Passion, Resurrection from the dead, and glorious Ascension, whereby 'dying he destroyed our death, rising he restored our life.' For it was from the side of Christ as he slept the sleep of death upon the cross that there came forth 'the wondrous sacrament of the whole Church."' [SC 5 § 2; cf. St. Augustine, En. in Ps. 138, 2: PL 37, 1784-1785]
For this reason, the Church celebrates in the liturgy above all the Paschal mystery by which Christ accomplished the work of our salvation. 
1068 It is this mystery of Christ that the Church proclaims and celebrates in her liturgy so that the faithful may live from it and bear witness to it in the world:
For it is in the liturgy, especially in the divine sacrifice of the Eucharist, that "the work of our redemption is accomplished," and it is through the liturgy especially that the faithful are enabled to express in their lives and manifest to others the mystery of Christ and the real nature of the true Church. [SC 2]
What does the word liturgy mean?
1069 The word "liturgy" originally meant a "public work" or a "service in the name of/on behalf of the people." In Christian tradition it means the participation of the People of God in "the work of God." [Cf. Jn 17:4] Through the liturgy Christ, our redeemer and high priest, continues the work of our redemption in, with, and through his Church.
1070 In the New Testament the word "liturgy" refers not only to the celebration of divine worship but also to the proclamation of the Gospel and to active charity. [Cf. Lk 1:23; Acts 13:2; Rom 15:16, 27; 2 Cor 9:12; Phil 2:14-17, 25, 30] In all of these situations it is a question of the service of God and neighbor. In a liturgical celebration the Church is servant in the image of her Lord, the one "leitourgos"; [Cf. Heb 8:2, 6] she shares in Christ's priesthood (worship), which is both prophetic (proclamation) and kingly (service of charity): 
The liturgy then is rightly seen as an exercise of the priestly office of Jesus Christ. It involves the presentation of man's sanctification under the guise of signs perceptible by the senses and its accomplishment in ways appropriate to each of these signs. In it full public worship is performed by the Mystical Body of Jesus Christ, that is, by the Head and his members. From this it follows that every liturgical celebration, because it is an action of Christ the priest and of his Body which is the Church, is a sacred action surpassing all others. No other action of the Church can equal its efficacy by the same title and to the same degree. [SC 7 § 2-3]
Liturgy as source of life
1071 As the work of Christ liturgy is also an action of his Church. It makes the Church present and manifests her as the visible sign of the communion in Christ between God and men. It engages the faithful in the new life of the community and involves the "conscious, active, and fruitful participation" of everyone. [SC 11] 
1072 "The sacred liturgy does not exhaust the entire activity of the Church": [SC 9] it must be preceded by evangelization, faith, and conversion. It can then produce its fruits in the lives of the faithful: new life in the Spirit, involvement in the mission of the Church, and service to her unity.
Prayer and liturgy
1073 The liturgy is also a participation in Christ's own prayer addressed to the Father in the Holy Spirit. In the liturgy, all Christian prayer finds its source and goal. Through the liturgy the inner man is rooted and grounded in "the great love with which [the Father] loved us" in his beloved Son. [Eph 2:4; 3:16-17] It is the same "marvellous work of God" that is lived and internalized by all prayer, "at all times in the Spirit." [Eph 6:18] 
Catechesis and liturgy
1074 "The liturgy is the summit toward which the activity of the Church is directed; it is also the font from which all her power flows." [SC 10] It is therefore the privileged place for catechizing the People of God. "Catechesis is intrinsically linked with the whole of liturgical and sacramental activity, for it is in the sacraments, especially in the Eucharist, that Christ Jesus works in fullness for the transformation of men." [John Paul II, CT 23]
1075 Liturgical catechesis aims to initiate people into the mystery of Christ (It is "mystagogy.") by proceeding from the visible to the invisible, from the sign to the thing signified, from the "sacraments" to the "mysteries." Such catechesis is to be presented by local and regional catechisms. This Catechism, which aims to serve the whole Church in all the diversity of her rites and cultures, [Cf. SC 3-4] will present what is fundamental and common to the whole Church in the liturgy as mystery and as celebration (Section One), and then the seven sacraments and the sacramentals (Section Two). [426, 774]
THE SACRAMENTAL ECONOMY
1076 The Church was made manifest to the world on the day of Pentecost by the outpouring of the Holy Spirit. [Cf. SC 6; LG 2] The gift of the Spirit ushers in a new era in the "dispensation of the mystery" the age of the Church, during which Christ manifests, makes present, and communicates his work of salvation through the liturgy of his /Church, "until he comes." [1 Cor 11:26] In this age of the Church Christ now lives and acts in and with his Church, in a new way appropriate to this new age. He acts through the sacraments in what the common Tradition of the East and the West calls "the sacramental economy"; this is the communication (or "dispensation") of the fruits of Christ's Paschal mystery in the celebration of the Church's "sacramental" liturgy. 
It is therefore important first to explain this "sacramental dispensation" (chapter one). The nature and essential features of liturgical celebration will then appear more clearly (chapter two).