Wednesday, October 19, 2005

The depopulation of hell


Among the Greek Fathers, Irenaeus, Basil, and Cyril of Jerusalem are typical in interpreting passages such as Matthew 22:14 as meaning that the majority will be consigned to hell. St. John Chrysostom, an outstanding doctor of the Eastern tradition, was particularly pessimistic: “Among thousands of people there are not a hundred who will arrive at their salvation, and I am not even certain of that number, so much perversity is there among the young and so much negligence among the old.”

Augustine may be taken as representative of the Western Fathers. In his controversy with the Donatist Cresconius, Augustine draws upon Matthew and the Book of Revelation to prove that the number of the elect is large, but he grants that their number is exceeded by that of the lost. In Book 21 of his City of God he rebuts first the idea that all human beings are saved, then that all the baptized are saved, then that all baptized Catholics are saved, and finally that all baptized Catholics who persevere in the faith are saved. He seems to limit salvation to baptized believers who refrain from serious sin or who, after sinning, repent and are reconciled with God.

The great Scholastics of the Middle Ages are not more sanguine. Thomas Aquinas, who may stand as the leading representative, teaches clearly in the Summa Theologiae that God reprobates some persons. A little later he declares that only God knows the number of the elect. But Thomas gives reasons for thinking that their number is relatively small. Since our human nature is fallen, and since eternal blessedness is a gift far beyond the powers and merits of every created nature, it is to be expected that most human beings fall short of achieving that goal.

The leading theologians of the baroque period follow suit. Francisco Suarez, in his treatise on predestination, puts the question squarely: How many are saved? Relying on the Gospel of Matthew, St. John Chrysostom, St. Augustine, and Pope St. Gregory, he proposes the following estimation. If the question is asked about all men living between the creation and the end of the world, the number of the reprobate certainly exceeds that of the elect. This is to be expected because God was not rightly known before the coming of Christ, and even since that time many remain in darkness. If the term “Christian” is taken to include heretics, schismatics, and baptized apostates, it would still appear that most are damned. But if the question is put about those who die in the Catholic Church, Suarez submits his opinion that the majority are saved, since many die before they can sin mortally, and many others are fortified by the sacraments.

Suarez is relatively optimistic in comparison with other Catholic theologians of his day. Peter Canisius and Robert Bellarmine, for example, were convinced that most of the human race is lost.

Several studies published by Catholics early in the twentieth century concluded that there was a virtual consensus among the Fathers of the Church and the Catholic theologians of later ages to the effect that the majority of humankind go to eternal punishment in hell.

About the middle of the twentieth century, there seems to be a break in the tradition. Since then a number of influential theologians have favored the view that all human beings may or do eventually attain salvation.

One might ask at this point whether there has been any shift in Catholic theology on the matter. The answer appears to be Yes, although the shift is not as dramatic as some imagine. The earlier pessimism was based on the unwarranted assumption that explicit Christian faith is absolutely necessary for salvation. This assumption has been corrected, particularly at Vatican II.



  1. Some people who shall remain nameless have argued that, statistically, almost half of all people who are conceived are lost prior to birth -- and since God saves all infants and all the unborn, that makes the number of the saved greater than the number of the lost.

    I'd be interested in the Stevedor's opinion about that view ...

  2. This is really two questions in one:

    i)I don't believe that all who die before the age of discretion are saved. It stands to reason that the elect number some who die before the age of discretion, but I can't think of any good reason to suppose that all who die undert a certain age are elect, while I can think of several reasons why that's unlikely.

    ii)As to the relative percentages, I think that the doctrine of the remnant, which is present in both the OT and NT, is applicable here.

    Only a fraction of the total are to be saved, although a fraction of a huge absolute number is still vast.

    iii)The answer also depends on whether explicit faith in Christ is a precondition of salvation. I say it is.

    Yes, we can make a partial exception for the mentally incompetent--but I have no reason to believe that all idiots are elect.

    Mental incompetence is a brain disorder. The soul is unimpaired.

  3. Good thing Phil Johnson in on vacation ...

    ... did I just type that out loud ... ?

  4. As I recall, Ratzinger said something to the effect that "we can be sure that JP II is in heaven."

    Isn't this contrary to Roman Catholic theology? What happened to purgatory?

    Incidentally, von Balthasar's "potential universalism" (I can't think of a better term) is widely accepted by the neo-con catholics. JP II may have believed it, but his statements on this were (as usual) almost deliberately ambigious.