1 Corinthians 15:51-57
Brethren: Behold I tell you a mystery: we shall all indeed rise again, but we shall not all be changed. In a moment, in the twinkling of a eye, at the last trumpet; for the trumpet shall sound, and the dead shall rise again incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal, must put on immortality. And when this mortal hath put on immortality, then shall come to pass the saying that is written: Death is swallowed up in victory. O death, where is thy victory? O death where is thy sting? Now the sting of death is sin: and the strength of sin is the law. But thanks be to God, Who hath given us the victory through our Lord Jesus Christ.
Haydock
Verse 51. We shall all indeed rise again, but we shall not all be changed. This is the reading of the Latin Vulgate, and of some Greek MSS. and the sense is, that all both good and bad shall rise, but only the elect to the happy change of a glorified body. The reading in most Greek copies at present is, we shall not all sleep, (i.e. die) be we shall be all changed: so also read S. Chrysostom: and S. Jerom found it in many MSS. from which divers, especially of the Greek interpreters, thought that such as should be found living at the day of judgment should not die, but the bodies of the elect (of whom S. Paul here speaks) should be changed to a happy state of immortality. This opinion, if it deserve not to be censured, is at least against the common persuasion of the faithful, who look upon it certain that all shall die before they come to judgment. Some expound the Greek only to signify, that all shall not sleep, i.e. shall not remain for any time in the grave, as others who die are accustomed to do. Wi.
Verse 52. In a moment, &c. By the power of the Almighty all shall rise again in their bodies, either to a happy or a miserable resurrection. Wi.
Verse 54. Death is swallowed up in victory, in regard of the saints and the elect, so that it may be said, O death, where is thy victory? O death, where is thy sting? over which the saints shall triumph, and also over sin and hell. Wi.
Denzinger
2331: The Definition of the Assumption of the Blessed Virgin Mary
From the Apostolic Constitution, "Munificentissimus Deus," Nov. 1, 1950
All these arguments and considerations of the Holy Fathers and of the theologians are based on the Holy Scriptures as their ultimate foundation, which indeed place before us as though before our eyes the loving Mother of God as most closely joined with her divine Son, and as ever sharing His lot. Therefore, it seems almost impossible to think of her who conceived Christ, bore Him, nourished Him with her milk, held Him in her arms, and pressed Him to her breast, as separated from Him after this earthly life in her body, even though not in soul. Since our Redeemer is the Son of Mary, surely, as the most perfect observer of divine law, He could not refuse to honor, in addition to His Eternal Father, His most beloved Mother also. And, since He could adorn her with so great a gift as to keep her unharmed by the corruption of the tomb, it must be believed that He actually did this.
But this especially must be remembered, that ever since the second century the Virgin Mary has been presented by the Holy Fathers as the new Eve, very closely connected with the new Adam, although subect to Him in that struggle with the enemy of hell, which, as is presignified in the protevangelium [Gen. 3:15] was to result in a most complete victory over sin and death, which are always joined together in the writings of the Apostle of the Gentiles [Rom. 5:6; 1 Cor. 15:21-26; 54-57]. Therefore, just as the glorious resurrection of Christ was an essential part, and the final evidence of this victory, so the Blessed Virgin’s common struggle with her Son was to be concluded with the “glorification” of her virginal body, as the same Apostle says: “When… this mortal hath put on immortality, then shall come to pass the saying that is written: Death is swallowed up in victory” [1 Cor. 15:54].