Some Comment on the Multiple Mysteries Associated with Damnation and Glorification.

The damned are those who have died in the state of mortal sin. And mortal sin is to suffer the loss of the theological virtue of charity. To have no charity within the soul is to love a creature more than God, who is goodness itself. Or, in other words, damnation is to love a creature more than the saviour. But for the damned to love a creature more than the saviour, requires that the saviour not act to save the sinner from mortal sin before the sinner's death. As the saviour has an infinite power and can save all mankind, any damned are permitted to be damned by the saviour who permits the sinner to continue in mortal sin until death. The damned are in hell because - 

1) The damned have committed mortal sin by their own free will and lost the virtue of charity.

2) The damned are permitted by the divine saviour to remain in mortal sin until death.

Consequently, the damned are in hell in part, because the divine saviour has chosen not to save the sinner by infusing grace into the soul of the man in the state of mortal sin.

The glorified are in heaven because they died in the state of sanctifying grace. In other words, the saviour caused grace to be infused into the souls of men who were previously in a state of original or mortal sin. Consequently, the glorified are in heaven in part, because the divine saviour chose to save the sinner by infusing grace into the soul of the men before death and maintaining men in the state of grace until death.

The reprobate are damned by the consequent permissive will of the saviour to permit the evil of mortal sin to continue unto the death of the sinner. The saints are also glorified by either the antecedent will whereby the saviour wills the salvation of all men prior to mortal sin committed my sinners, or the consequent active will of the saviour, whereby the saviour acts to infuse grace into the sinners soul after mortal sin and preserve the regenerated man in the state of grace unto death . 

As the consequent permissive and active will of the saviour is always in accord with the divine wisdom, the will to permit mortal sin and damnation and the will to act to save and glorify are both in accord with the divine wisdom. Therefore the divine wisdom produces the following diverse outcomes in human history -

1) God actively wills all men to be saved.

2) God permissively wills that some men freely sin and are damned. By God permitting the damnation of some men, God does not actively will to save some men after committing mortal sin.

3) God actively wills that some men either stay in the state of grace after baptismal regeneration or are restored to the state of grace after mortal sin, before death.

Points 1)-3) are mysteries in themselves and mysteries in relation to the other mysteries, which involve God applying the divine power in different ways to different, individual men. Consequently, there are the following mysteries involved in damnation and glorification -

1) God's universal willing the salvation of all men.

2) God's consequent permissive will with regard to permitting some men to commit mortal sin.

3) God's consequent active will with regard to saving some men after committing mortal sin.

4) 1) in relation to 2)

5) 1) in relation to 3)

6) 2) in relation to 3)

7) 1, 2 and 3 in relation to divine wisdom.

7) 1, 2, 3 in relation to the free will of men and divine wisdom.

1) involves the mystery of God's universal love for all men to will that all men be placed into the state of grace and thereby be saved. Point 2) involves the mystery of God permitting sin and permitting damnation, contrary to point 1). For if some men are damned, then damnation occurs contrary to Gods universal active antecedent will to save all men.

Point 3) involves the mystery of God permitting sin and then acting to save some men from sin, contrary to 1) and 2). For God is the prime mover and can prevent men from entering into temptation and thereby prevent men from participating in an occasion of sin. Also, God does save men after sin, contrary to His permissive will to allow other sinners to be damned.

The two mutually exclusive outcomes of damnation and glorification are both in accord with the multiple mysteries of God's will associated with divine wisdom and men freely choosing to sin, or freely choosing to practice virtue. The damned are in hell, in part because they have sinned and have not been saved by the saviour through an act of grace. The glorified are in heaven because the saviour has acted to save through grace, and the elect have acted with grace to merit eternal life.

The human drama is jam packed with divine mysteries.