The current Catholic Catechism on hell and hope

 

The current Catholic Catechism on hell and hope

While the following post isn’t about an ‘ancient’ or even ‘pre-modern’ afterlife beliefs, it is an interesting topic, in my opinion. Given that the Roman Catholic Church is the largest Christian denomination[1] and it claims continuity since the earliest times of Christianity, I think that it deserves mention. In what follows, I’ll provide some quotes from the Catechism that seem to advocate a pessimistic outcome (i.e. that some human beings will be irreversibly lost) and others that, instead, seem to indicate a hope for the salvation of all. In the conclusion, I’ll make some attempts to find a way to read them in a non-contradictory way (again using three quotes of the Catechism)[2].

Passages that seem to indicate the inevitability of the irreversible perdition of some human beings

I’ll begin with the ‘pessimistic’ passages. The Catechism of the Catholic Church explicitly denies that there might be further possibilities of salvation:

“1021 Death puts an end to human life as the time open to either accepting or rejecting the divine grace manifested in Christ.592 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.593

592. Cf. 2 Tim 1:9-10.

593. 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 purification594 or immediately,595 — or immediate and everlasting damnation.596At the evening of life, we shall be judged on our love.597

594. Cf. Council of Lyons II (1274):DS 857-858; Council of Florence (1439):DS 1304- 1306; Council of Trent (1563):DS 1820.

595. Cf. Benedict XII, Benedictus Deus (1336):DS 1000-1001; John XXII, Ne super his (1334):DS 990.

596.Cf. Benedict XII, Benedictus Deus (1336):DS 1002.

597. St. John of the Cross, Dichos 64.”

In one passages, the Catechism explicitly asserts that mortal sin is a radical possibility for the human freedom and, therefore, it is possible to die in a state of unrepentant mortal sin that leads to ‘eternal death’:

“1861 Mortal sin is a radical possibility of human freedom, as is love itself. It results in the loss of charity and the privation of sanctifying grace, that is, of the state of grace. If it is not redeemed by repentance and God's forgiveness, it causes exclusion from Christ's kingdom and the eternal death of hell, for our freedom has the power to make choices for ever, with no turning back. However, although we can judge that an act is in itself a grave offense, we must entrust judgment of persons to the justice and mercy of God.”

The Catechism, also, tells us that the hell exists and it is eternal:

“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."612 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.613 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."

612. 1 Jn 3:14-15.

613. Cf. Mt 25:31-46.”

“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."617 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.

617. Cf. DS 76; 409; 411; 801; 858; 1002; 1351; 1575; Paul VI, CPG § 12.”

Hopeful passages: passages that declare that God’s salvific will is universal and that the Church prays for all

At the same time, however, the Catechism tells us that God’s salvific will is universal and that the Church prays for the salvation of all human beings or, equivalently, that no one should be lost (forever):

“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).”

“1821 We can therefore hope in the glory of heaven promised by God to those who love him and do his will.92 In every circumstance, each one of us should hope, with the grace of God, to persevere "to the end"93 and to obtain the joy of heaven, as God's eternal reward for the good works accomplished with the grace of Christ. In hope, the Church prays for "all men to be saved."94 She longs to be united with Christ, her Bridegroom, in the glory of heaven:Hope, O my soul, hope. You know neither the day nor the hour. Watch carefully, for everything passes quickly, even though your impatience makes doubtful what is certain, and turns a very short time into a long one. Dream that the more you struggle, the more you prove the love that you bear your God, and the more you will rejoice one day with your Beloved, in a happiness and rapture that can never end.95

92. Cf. Rom 8:28-30; Mt 7:21.

93. Mt 10:22; cf. Council of Trent: DS 1541.

94. 1 Tim 2:4.

95. St. Teresa of Avila, Excl. 15:3.”

How to reconcile these two kinds of passages

Consider these following quotes:

“1037 God predestines no one to go to hell;620 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":621Father, 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.622

620.Cf. Council of Orange II (529):DS 397; Council of Trent (1547):1567.

621.2 Pet 3:9.

622. Roman Missal, EP I (Roman Canon) 88.”

“1257 The Lord himself affirms that Baptism is necessary for salvation.60 He also commands his disciples to proclaim the Gospel to all nations and to baptize them.61 Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament.62 The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are "reborn of water and the Spirit." God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments.

60. Cf. Jn 3:5.

61.Cf. Mt 28:19-20; cf. Council of Trent (1547) DS 1618; LG 14; AG 5.

62.Cf. Mk 16:16.”

“2283 We should not despair of the eternal salvation of persons who have taken their own lives. By ways known to him alone, God can provide the opportunity for salutary repentance. The Church prays for persons who have taken their own lives.”

How we can reconcile the two types of passages I quoted. I believe that these last three provide a possible clue. The first contains both kinds of statements: that eternal damnation is possible and that God wants that no one should ‘perish’ and the Church prays accordingly. The second one claims that while Baptism is said to be necessary for salvation, God Himself isn’t bound by sacraments and, presumably, can provide opportunities for repentance and salvation that go beyond them. The third one, while discussing the specific case of suicide, alludes to the possibility that God can provide an ‘opportunity for salutary repentance’ that isn’t visible to us.

Does this mean that the Catholic Church officially teaches ‘universalism’, i.e. the thesis that all human beings will (eventually) be saved? No. It clearly proclaims eternal damnation as a possible fate for each human being. However, it also says that God’s salvific will is universal, that the Church prays for the salvation of all/that no one should be lost, and that God can provide opportunities for repentance/salvation in situations that seem hopeless (‘By ways known to Him alone’) because God Himself is not bound by sacraments.    

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