Theological thesis: at death, Jesus, having descended to the bottom of hell, presents himself to each of us, saint and sinner, showing his wounds, offering Mercy and eternity in heaven. That is a final and definitive opportunity for each of us, even those who die in sin, including suicide. Here we are invited definitively to receive Mercy, confess our sin, forgive others.
This thesis is neither affirmed nor denied by the Church so we Catholics are free to accept or reject it.
It was repeatedly asserted by the late, revered Father Benedict Groeschel, particularly in reference to a suicide of a dear friend.
It is eloquently articulated by Gil Baile, out of Balthasar's dense theology of Jesus' descent into hell on Holy Saturday, in his masterful God's Gamble.
I find this idea to be credible and very inspiring. Specifically, it gives us hope for those we love who appear to die in sin: suicides, overdoses, and similar.
Let's be honest: over most deaths there hangs a heavy ambiguity, a dense mixture of good and bad. While there are definitely some who clearly die in a state of grace, and probably at least some who die deep in the state of mortal sin, most of us lack that clarity. We are a mixture. It would seem that our final, eternal destiny would require a more definitive resolution than we achieve, apparently, in this life.
This is why we Catholics are greatly comforted by the reality of purgatory and why we pray for the deceased. Most lives end with some degree of incompletion: a remaining need for contrition and reparation. And so this new concept of a decisive final encounter with Christ grants a sense of completion. It might be part of the mystery of purgatory, perhaps the initiation into that for those who do not go directly to heaven or hell...which is to say almost all of us.
Particular Judgement?
This is not the same as our traditional idea of the "particular judgment," but could be understood as a development of it. That idea was common Catholic knowledge until the 1960s. I have hardly heard it used since. It is the personal judgement at death; to heaven (perhaps by way of purgatory) or hell, forever. This contrasts with the general judgement, at the end of time, when we will all be judged together. Your destiny is already determined, at the particular judgement, by your decisions during your life. By contrast, this newer concept posits a final moment of freedom and decision. Baile speaks of it as "after death" while I prefer to imagine it as the very moment, the final and decisive moment of this one, unique, decisive life.
Fundamental option?
This idea must be distinguished from the concept, in moral theology, of the "fundamental option." Proposed by Karl Rahner and others after the Vatican Council, this posits an underlying orientation towards or away from God which is more important than specific acts of sin. By the logic operative here, one might perform a mortal sin without losing the "state of grace" understood as basic direction towards God. So, one might deliberately commit adultery or murder, perhaps in passion and confusion, but if there is not a clear, subjective rejection of God, the sin would not be mortal.This logic minimizes the gravity of particular mortal sins. It was rejected for this reason by St. Pope John Paul II in Veritatis Splendor. Catholic tradition maintains the sublime gravity of specific sins, as well as good deeds, and their significance for the state of the soul.
But the idea of a fundamental orientation of the soul is not wrong. Indeed, the soul oriented to God will be all the more troubled by the dissonance of grave evil; as the soul distant from God will easily tolerate evil.
Presumption?
A concern might be that the idea of a final option may induce presumption: "Why worry about sin? I can always opt for God at the last minute!" That would indeed be a deadly, presumptuous attitude. My view is that the prospect of that final decision moves me to prepare throughout this life as one's final decision is surely in large part fruit of the many decisions, for or against God, that anticipate it. I see myself as an athlete, preparing for the Olympics or the championship game: my preparation is immensely important!
Alternate for "Limbo?"
This idea of a final, free encounter resembles the old concept of "limbo." Limbo was never taught doctrinally by the Church; it is not in Scripture and not held by the early Fathers. The idea developed in the middle ages as an explanation of the destiny of unbaptized infants who die without personal sin but in original sin. Since baptism into the Church was considered necessary for eternal salvation there was a huge question about these infants. "Limbo" was a widely accepted idea: an intermediate state, neither boundless Joy nor punishment, rather a bland neutrality. This seemed to maintain the mercy and justice of God and the necessity of baptism. The idea was widely rejected across the Church around the time of the Council and more formally by the Vatican in 2007.
What has replaced limb? Simply, we entrust the souls of the little ones...especially newborns, miscarriages, abortions...to the mercy of God. And so, prayers and funerals are appropriate.
But good questions remain. Heavenly life...in love with God...implies an act of freedom. The soul is a spiritual intellect and will, capable of freedom in decision to receive and reciprocate love. And so, while we trust in the Mercy of God, there seems a need to posit an act freedom, of intellect and will, in response to God. And so, it makes sense to imagine that even the embryo, at the moment of death, is somehow imbued, directly by God, with intelligence/will to freely accept God's love.
We honor as saints the Holy Innocents, who were slain for the Christ child, but incapable of deliberation or choice in the natural realm. It seems necessary to posit some super-natural freedom and capacity on their part to fully receive their heavenly award.
Conclusion
I do not expect the hierarchical Church to teach this concept as doctrine. It has little precedent in Church history. It resembles "private revelation" understood as the personal experience of saints and mystics which is not part of "public revelation" which the Church clearly affirms. We the faithful are free to accept such private revelation if it is not contradictory of public revelation. It also resembles various pious practices...prayers, novenas, pilgrimages, legends, devotions...which are not integral to our faith but if they do not contradict it can be helpful and enriching for many of us.
I cherish this theory, but do not give it the level of belief we have for revealed truth: the Trinity, Eucharist, purgatory, or the Immaculate Conception. We will never really know until we are there ourselves.
The idea stresses the Mercy of Christ, without compromise to his justice. It maintains the core idea of our Freedom. It allows for our weakness. It gives us hope for those who die under the cloud of mystery and darkness: suicides, miscarriages, abortions, overdoes, and others.
Grant us, Lord, through the intercession of Mary and St. Joseph, happy deaths as we encounter you ultimately in all your mercy and justice!
Inspire us to prepare for that time like a champion in training!
On those who die in ambiguity and mystery, show your Mercy!
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