Catholic theology speaks of the “resurrection of the body as in the Apostolic Creed. Of course, the living can’t be “resurrected.” but they will be changed by acquiring a “spiritual body” (1Cor. 14:4), for heaven-bound persons this will be a glorified “resurrection body,” like that of the risen Christ (1Cor 15:49 ; Rom 8 :11). This will happen in a flash – “in the twinkling of an eye, at the last trumpet,” when” the dead will be raised imperishable, and we (the living) will be changed” (1 Cor. 15:52)

Twice Paul mentions that the resurrection of the dead will take place before the living are “changed” – probably immediately before. The resurrection of the dead will include both the saved and those to be damned, Jesus said (Jn 5:29, quoting Dan. 12::2; see also Acts 24:15 and Rev. 20:13).

These dramatic events will take place at the time of the second coming of Christ (which, by the way is mentioned directly or indirectly 318 times in 22 of the 27 books of the New Testament, and several hundred times in the Old testament,  the “Day of the Lord”). These same events of resurrection of the dead and change of the living will prepare both for a bodily presence through eternity in immortality (1Cor. 15:53). These events will coincide with the second coming of Christ, and also with what has come to be called the “Rapture”

The term “rapture” is derived from the classic reference in 1Thes 4:15-17: “According to the Lord’s own word, we tell you that we who are still alive (at that future time will certainly not precede those who have died. For the Lord himself will come down from heaven with a loud command with the trumpet call of God, and the dead in Christ (righteous dead) will rise first. After that, we who are still alive and are left will be caught up(“rapture”) together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever.

The Greek word translated “caught up” in verse 17 is harpazo, which means to be “snatched away.” the Latin equivalent to harpazo, used by St. Jerome in his translation into the official catholic Latin vulgate edition of the bible is raptus, which is the past participle of the verb rapio. From this Latin word we get our English word “rapture.” Hence the teaching about the “rapture.” is not alien Catholic doctrine, even though the word “rapture” is not used in the English translations usually.

Regarding the timing of the “rapture” as it relates to the “Great Tribulation” (spoken of by Jesus in Mt 24:21 and referred to in Rev. 7:14), there is a flourishing controversy encompassing three major eschatological positions – none of which is condemned by the Catholic Church. They are the “Pre-tribulation” theory; the “Post-tribulation” theory, and the “mid-tribulation” theory; the designations are almost self-evident for each position.

The “Pre-trib” position was first formulated by John Nebon Darby in 1833. It holds that the righteous people will be “raptured” out of the world before the expected seven-year tribulation, thus avoiding the wrath of God that will be poured out.

The “Post trib” position on the other hand teaches that the faithful will remain on earth through the tribulation to be poured and disciplined, and “raptured” afterward. This position was commonly held in the earliest centuries of the Church. Some of the adherents of this position feel that righteous persons will be miraculously preserved from suffering while the rest of the world witnesses this divine protection of “those who revere his name” (Mal 4:1-3)

The Mid-trib” position holds that believers will undergo the first half of the tribulation, but will be “rapture” out of the world before the second and more severe half (Dan 9:27). Some of the adherents of this position hold that this mid-tribulation rapture will be only for the tribulation martyrs, not for other righteous persons (Rev 20:4-5); this “rapture is thought to be the “first resurrection” (vs. 6), according to this point of view..

(Don’t confuse this controversy with another controversy that has to do with a cognate subject, the “millennium” or “thousand years” of Christ’s reign (Rev 20:4” Not all of the positions regarding that issue are acceptable in Catholic theology. Although each of the three major theories about the timing of the “rapture” can be buttressed by biblical passages, you might find one more convincing than the others. But be cautious about labeling other positions unbiblical or heretical. The historical coexistence of differing positions should suggest that the weight of tradition does not necessarily lie with any one view in this matter, even within Catholic circles. but at least be aware that the so called “rapture” itself is a biblical and Catholic teaching.

In eschatological matters like this, it would be good to take note of Jesus’ response to the end-time queries of his disciples as in the 13th chapter of Mark. He reminds them of what things will not be signs of the end: “take heed” is a phrase used four times in this discourse (vs. 5,9,23, 33). It indicates that we should not focus primarily on seeking out a “crystal-ball” revelation of the future, but rather prepare to live out a full discipleship in the midst of a chaotic and confusing future crisis. In the midst of suffering in end-times (if we are to be part of those times), it will seem that the end will never come. But strive to be among those who will have “preserved and endured hardships for my name, and have not grown weary” (Rev 2:3)