Hell's Population Clock

The words of Martha and the history of the Machabees show the Jewish belief towards the end of the Jewish economy. "I know", says Martha, "that He shall rise again, in the resurrection at the last day" (John 11:24). And the third of the Machabee martyrs put forth his tongue and stretched out his hands, saying: "These I have from heaven, but for the laws of God I now despise them: because I hope to receive them again from him" (2 Maccabees 7:11; cf. 9:14). The Book of Daniel (12:2; cf. 12) inculcates the same belief: "Many of those that sleep in the dust of the earth, shall awake: some unto life everlasting, and others unto reproach, to see it always." The word many must be understood in the light of its meaning in other passages, e.g. Isaiah 53:11-12; Matthew 26:28; Romans 5:18-19. Though Ezechiel's vision of the resurrection of the dry bones refers directly to the restoration of Israel, such a figure would be hardly Israel, such a figure would be hardly intelligible except by readers familiar with the belief in a literal resurrection (Ezekiel 37). The Prophet Isaias foretells that the Lord of hosts "shall cast down death headlong forever" (25:8), and a little later he adds: "Thy dead men shall live, my slain shall rise again. . . the earth shall disclose her blood, and shall cover her slain no more" (26:19-21). Finally, Job, bereft of all human comfort and reduced to the greatest desolation, is strengthened by the thought of the resurrection of his body: "I know that my Redeemer liveth, and in the last day I shall rise out of the earth. And I shall be clothed again with my skin, and in my flesh I shall see God. Whom I myself shall see, and my eyes shall behold, and not another; this hope is laid up in my bosom" (Job 19:25-27). The literal translation of the Hebrew text differs somewhat from the foregoing quotation, but the hope of resurrection remains.

Only the Physical body turns to dust, the spirit soul lives on.

The resurrection of the dead was expressly taught by Christ (John 5:28-29; 6:39-40; 11:25; Luke 14:14) and defended against the unbelief of the Sadducees, whom He charged with ignorance of the power of God and of the Scriptures (Matthew 22:29; Luke 20:37). St. Paul places the general resurrection on the same level of certainty with that of Christ's Resurrection: "If Christ be preached, that he rose again from the dead, how do some among you say that there is no resurrection of the dead? But if there be no resurrection of the dead, then Christ is not risen again. And if Christ be not risen again, then is our preaching vain, and your faith is also vain" (1 Corinthians 15:12 sqq.). The Apostle preached the resurrection of the dead as one of the fundamental doctrines of Christianity, at Athens, for instance (Acts 17:18, 31, 32), at Jerusalem (xxiii, 6), before Felix (xxiv, 15), before Agrippa (xxvi, 8). He insists on the same doctrine in his Epistles (Romans 8:11; 1 Corinthians 6:14; 15:12 sqq.; 2 Corinthians 4:14; 5:1 sqq.; Philippians 3:21; 1 Thessalonians 4:12-16; 2 Timothy 2:11; Hebrews 6:2), and in this he agrees with the Apocalypse (xx, 12 sqq.).

So What, it is a histoircal Book and inspired in Historical Christian Churches. Just because Luther did not like it, does not make it what you say.

It is not surprising that the Tradition of the early Church agrees with the clear teaching of both the Old and New Testaments. We have already referred to a number of creeds and professions of faith which may be considered as part of the Church's official expression of her faith. Here we have only to point out a number of patristic passages, in which the Fathers teach the doctrine of the general resurrection in more or less explicit terms. St. Clement of Rome, I Corinthians 25; St. Justin Martyr, "De resurrect.", vii sqq.; Idem, Dialogue with Trypho 80; Athenagoras, "De resur. carn.", iii; Tatian, "Adv. Graec.", vi; St. Irenæus, "Contra haer.", I, x; V, vi, 2; Tertullian, "Contra Marcion.", V, ix; Idem, "De praescript.", xiii; Idem, On the Resurrection of the Flesh I.12, 15, 63; Minucius Felix, "Octav.", xxxiv; Origen, tom. XVII, in Matt., xxix; Idem, De Principiis Preface, no. 5; Idem, "In Lev.", v, 10; Hippolytus, "Adv. Graec." in P.G., X, 799; St. Cyril of Jerusalem, Catechetical Lectures XVIII.15; St. Ephraem, "De resurrect. mort."; St. Basil, "Ep. cclxxi", 3; St. Epiphanius, "In ancor.", lxxxiii sq., xcix; St. Ambrose, "De excessu frat. sui Satyri", II, lxvii, cii; Idem, "In Ps. cxviii", serm. x, n. 18; Ps. Ambr., "De Trinit.", xxiii, in P.L. XVII, 534; St. Jerome, "Ep. ad Paul" in LIII, 8; Rufinus, "In symbol.", xliv sq.; St. Chrysostom (Ps. Chrysostom), "Fragm. in libr. Job" in P.G., LXIV, 619; St. Peter Chrysologus, serm. 103, 118; "Apost. Constit.", VII, xli; St. Augustine "Enchirid.", 84; Idem, City of God XX.20; Theodoret, "De provident.", or. ix; Church History I.3.

The general resurrection can hardly be proved from reason, though we may show its congruity.

• As the soul has a natural propensity to the body, its perpetual separation from the body would seem unnatural.
• As the body is the partner of the soul's crimes, and the companion of her virtues, the justice of God seems to demand that the body be the sharer in the soul's punishment and reward.
• As the soul separated from the body is naturally imperfect, the consummation of its happiness, replete with every good, seems to demand the resurrection of the body.

The first of these reasons appears to be urged by Christ Himself in Matthew 22:23; the second reminds one of the words of St. Paul, 1 Corinthians 15:19, and 2 Thessalonians 1:4. Besides urging the foregoing arguments, the Fathers appeal also to certain analogies found in revelation and in nature itself, e.g. Jonas in the whale's belly, the three children in the fiery furnace, Daniel in the lions' den, the carrying away of Henoch and Elias, the raising of the dead, the blossoming of Aaron's rod, the preservation of the garments of the Israelites in the desert, the grain of seed dying and springing up again, the egg, the season of the year, the succession of day and night. Many pictures of early Christian art express these analogies. But in spite of the foregoing congruities, theologians more generally incline to the opinion that in the state of pure nature there would have been no resurrection of the body.

Characteristics of the risen body
All shall rise from the dead in their own, in their entire, and in immortal bodies; but the good shall rise to the resurrection of life, the wicked to the resurrection of Judgment. It would destroy the very idea of resurrection, if the dead were to rise in bodies not their own. Again, the resurrection, like the creation, is to be numbered amongst the principal works of God; hence, as at the creation all things are perfect from the hand of God, so at the resurrection all things must be perfectly restored by the same omnipotent hand. But there is a difference between the earthly and the risen body; for the risen bodies of both saints and sinners shall be invested with immortality. This admirable restoration of nature is the result of the glorious triumph of Christ over death as described in several texts of Sacred Scripture: Isaiah 25:8; Osee, xiii, 14; 1 Corinthians 15:26; Apocalypse 2:4. But while the just shall enjoy an endless felicity in the entirety of their restored members, the wicked "shall seek death, and shall not find it, shall desire to die, and death shall fly from them" (Revelation 9:6).

These three characteristics, identity, entirety, and immortality, will be common to the risen bodies of the just and the wicked. But the bodies of the saints shall be distinguished by four transcendent endowments, often called qualities.

• The first is "impassibility", which shall place them beyond the reach of pain and inconvenience. "It is sown", says the Apostle, "in corruption, it shall rise in incorruption" (1 Corinthians 15:42). The Schoolmen call this quality impassibility', not incorruption, so as to mark it as a peculiarity of the glorified body; the bodies of the damned will be incorruptible indeed, but not impassible; they shall be subject to heat and cold, and all manner of pain.
• The next quality is "brightness", or "glory", by which the bodies of the saints shall shine like the sun. "It is sown in dishonour," says the Apostle, "it shall rise in glory" (1 Corinthians 15:43; cf. Matthew 13:43; 17:2; Philippians 3:21). All the bodies of the saints shall be equally impassible, but they shall be endowed with different degrees of glory. According to St. Paul: "One is the glory of the sun, another the glory of the moon, another the glory of the stars. For star differeth from star in glory"'(1 Corinthians 15:41-42).
• The third quality is that of "agility", by which the body shall be freed from its slowness of motion, and endowed with the capability of moving with the utmost facility and quickness wherever the soul pleases. The Apostle says: "It is sown in weakness, it shall rise in power" (1 Corinthians 15:43).
• The fourth quality is "subtility", by which the body becomes subject to the absolute dominion of the soul. This is inferred from the words of the Apostle: "It is sown a natural body, it shall rise a spiritual body" (1 Corinthians 15:44). The body participates in the soul's more perfect and spiritual life to such an extent that it becomes itself like a spirit. We see this quality exemplified in the fact that Christ passed through material objects.

https://www.newadvent.org/cathen/12792a.htm

Inasmuch as Christ did rise in our flesh, it follows that we shall be also raised in the same; since the resurrection promised to us should not be referred to spirits naturally immortal, but to bodies in themselves mortal.
1. In the same manner, therefore, as Christ did rise in the substance of flesh, and pointed out to His disciples the mark of the nails and the opening in His side (now these are the tokens of that flesh which rose from the dead), so shall He also, it is said, raise us up by His own power. 1 Corinthians 6:14 And again to the Romans he says, But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies. Romans 8:11 What, then, are mortal bodies? Can they be souls? Nay, for souls are incorporeal when put in comparison with mortal bodies; for God breathed into the face of man the breath of life, and man became a living soul. Now the breath of life is an incorporeal thing. And certainly they cannot maintain that the very breath of life is mortal. Therefore David says, My soul also shall live to Him, just as if its substance were immortal. Neither, on the other hand, can they say that the spirit is the mortal body. What therefore is there left to which we may apply the term mortal body, unless it be the thing that was moulded, that is, the flesh, of which it is also said that God will vivify it? For this it is which dies and is decomposed, but not the soul or the spirit. For to die is to lose vital power, and to become henceforth breathless, inanimate, and devoid of motion, and to melt away into those [component parts] from which also it derived the commencement of [its] substance. But this event happens neither to the soul, for it is the breath of life; nor to the spirit, for the spirit is simple and not composite, so that it cannot be decomposed, and is itself the life of those who receive it. We must therefore conclude that it is in reference to the flesh that death is mentioned; which [flesh], after the soul's departure, becomes breathless and inanimate, and is decomposed gradually into the earth from which it was taken. This, then, is what is mortal. And it is this of which he also says, He shall also quicken your mortal bodies. And therefore in reference to it he says, in the first [Epistle] to the Corinthians: So also is the resurrection of the dead: it is sown in corruption, it rises in incorruption.

1 Corinthians 15:42 For he declares, That which you sow cannot be quickened, unless first it die. 1 Corinthians 15:36

2. But what is that which, like a grain of wheat, is sown in the earth and decays, unless it be the bodies which are laid in the earth, into which seeds are also cast? And for this reason he said, It is sown in dishonour, it rises in glory. 1 Corinthians 15:43 For what is more ignoble than dead flesh? Or, on the other hand, what is more glorious than the same when it arises and partakes of incorruption? It is sown in weakness, it is raised in power: 1 Corinthians 15:43 in its own weakness certainly, because since it is earth it goes to earth; but [it is quickened] by the power of God, who raises it from the dead. It is sown an animal body, it rises a spiritual body. 1 Corinthians 15:44 He has taught, beyond all doubt, that such language was not used by him, either with reference to the soul or to the spirit, but to bodies that have become corpses. For these are animal bodies, that is, [bodies] which partake of life, which when they have lost, they succumb to death; then, rising through the Spirit's instrumentality, they become spiritual bodies, so that by the Spirit they possess a perpetual life. For now, he says, we know in part, and we prophesy in part, but then face to face. 1 Corinthians 13:9, 12 And this it is which has been said also by Peter: Whom having not seen, you love; in whom now also, not seeing, you believe; and believing, you shall rejoice with joy unspeakable. 1 Peter 1:8 For our face shall see the face of the Lord and shall rejoice with joy unspeakable — that is to say, when it shall behold its own Delight.

https://www.newadvent.org/fathers/0103507.htm

The early church fathers were taught by the Apostles. To claim there was a great apostasy makes Jesus a liar. "gates of hell shall not prevail"

Psalm 102:25-27

1 Corinthians 15:44
It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body.

What do you say? Is not this body spiritual? It is indeed spiritual, but that will be much more so. For now oftentimes both the abundant grace of the Holy Ghost flies away on men's committing great sins; and again, the Spirit continuing present, the life of the flesh depends on the soul: and the result in such a case is a void, without the Spirit. But in that day not so: rather he abides continually in the flesh of the righteous, and the victory shall be His, the natural soul also being present.

For either it was some such thing which he intimated by saying, a spiritual body, or that it shall be lighter and more subtle and such as even to be wafted upon air; or rather he meant both these. And if you disbelieve the doctrine, behold the heavenly bodies which are so glorious and (for this time) so durable, and abide in undecaying tranquillity; and believe thou from hence, that God can also make these corruptible bodies incorruptible and much more excellent than those which are visible.


https://www.newadvent.org/fathers/220141.htm

1. At all times controversies arise on this matter, how the dead shall rise and with what body they shall come? 1 Corinthians 15:35 For lo! The body wears out and is corrupted; and the bones also, no doubt, as time lengthens out over them, waste away and are not to be recognised. And when you enter a tomb in which a hundred dead men are buried, you find not there an handful of dust. And thus say those that reflect on these things:— We know of course that the dead shall rise; but they will be clothed in a heavenly body and spiritual forms. And if it is not so, these hundred dead that were buried in one tomb, of whom after a long time elapses there remains nothing at all there, when the dead shall be quickened, and shall be clothed in a body and rise, unless they shall be clothed in a heavenly body, from whence shall their body come? For lo! There is nothing in the tomb.

2. Whosoever reflects thus is foolish, and without knowledge. When the dead were brought in, they were something; and when they were there for a long time, they became nothing. And, when the time shall have come that the dead shall rise, that nothing shall become something according to its former nature, and a change shall be added to its nature. O you unwise who reflect thus, hear that which the blessed Apostle said when he was instructing a foolish man like you; for he said:— You fool, the seed which you sow unless it die is not quickened; and that which you sow is not like that which grows up into blade, but one bare grain of wheat or barley or some other seedling. And to each one of the seeds is given its own body. But God clothes your seed with its body as He wills. 1 Corinthians 15:36-38
https://www.newadvent.org/fathers/370108.htm

Goats and Sheep have the same kind of body which is true in Matthew 25 too.

Your falible human interpretation is the problem. I am standing on the shoulders of the Histoircal Christians that the Apostles taught.