[49] While he was still speaking, someone from the synagogue official's house arrived and said, "Your daughter is dead; do not trouble the teacher any longer." [50] On hearing this, Jesus answered him, "Do not be afraid; just have faith and she will be saved." [51] When he arrived at the house he allowed no one to enter with him except Peter and John and James, and the child's father and mother. [52] All were weeping and mourning for her, when he said, "Do not weep any longer, for she is not dead, but sleeping." [53] And they ridiculed him, because they knew that she was dead. [54] But he took her by the hand and called to her, "Child, arise!" [55] Her breath returned and she immediately arose. He then directed that she should be given something to eat. [56] Her parents were astounded, and he instructed them to tell no one what had happened.
(CCC 457) The Word became flesh for us in order to save us by reconciling us with God, who "loved us and sent his Son to be the expiation for our sins": "the Father has sent his Son as the Saviour of the world", and "he was revealed to take away sins" (I Jn 4:10; 4:14; 3:5). Sick, our nature demanded to be healed; fallen, to be raised up; dead, to rise again. We had lost the possession of the good; it was necessary for it to be given back to us. Closed in the darkness, it was necessary to bring us the light; captives, we awaited a Saviour; prisoners, help; slaves, a liberator. Are these things minor or insignificant? Did they not move God to descend to human nature and visit it, since humanity was in so miserable and unhappy a state? (St. Gregory of Nyssa, Orat. Catech 15: PG 45, 48B). (CCC 646) Christ's Resurrection was not a return to earthly life, as was the case with the raisings from the dead that he had performed before Easter: Jairus' daughter, the young man of Naim, Lazarus. These actions were miraculous events, but the persons miraculously raised returned by Jesus' power to ordinary earthly life. At some particular moment they would die again. Christ's Resurrection is essentially different. In his risen body he passes from the state of death to another life beyond time and space. At Jesus' Resurrection his body is filled with the power of the Holy Spirit: he shares the divine life in his glorious state, so that St. Paul can say that Christ is "the man of heaven" (Cf. 1 Cor 15:35-50). (CCC 326) The Scriptural expression "heaven and earth" means all that exists, creation in its entirety. It also indicates the bond, deep within creation, that both unites heaven and earth and distinguishes the one from the other: "the earth" is the world of men, while "heaven" or "the heavens" can designate both the firmament and God's own "place" - "our Father in heaven" and consequently the "heaven" too which is eschatological glory. Finally, "heaven" refers to the saints and the "place" of the spiritual creatures, the angels, who surround God (Ps 115:16; 19:2; Mt 5:16). (CCC 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" (1 Cor 15:20-22). The risen Christ lives in the hearts of his faithful while they await that fulfilment. In Christ, Christians "have tasted… the powers of the age to come" (Heb 6:5) 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" (2 Cor 5:15; cf. Col 3:1-3).
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