7

McC’s Wager

The Thinking Person’s Bet On Eternity

There is a famous hypothetical “bet” called “ “Pascal’s Wager” which asserts that, since heaven is, or even only may be,  eternal with infinite pleasure, a rational person, including a rational atheist or a rational agnostic, should “bet” that heaven actually does exist and do here on this earth what is needed to get to that perhaps-fictional heaven. If it turns out to exist, the bettor wins, and wins big; if not, nothing was lost anyway.

Place Your Bets – Pascal & Arnobius

Blaise Pascal was a noted author, thinker, mathematician, and philosopher who lived from, 1623 A.D to 1662 A.D. His famous wager had been stated centuries before by a Father Of The Church,  Arnobius of Sicca,  who died around 330 A.D. Arnobius put the eternity bet this way in his book,  Against The Pagans:

Since, then, the nature of the future is such that it cannot be grasped and comprehended by any anticipation, is it not more rational, of two things uncertain and hanging in doubtful suspense, rather to believe that which carries with it some hopes, than that which brings none at all? For in the one case there is no danger, if that which is said to be at hand should prove vain and groundless; in the other there is the greatest loss, even the loss of salvation, if, when the time has come, it be shown that there was nothing false in what was declared.

Looking Down, Not Up, For the Eternity Bet

Eternity is forever and a long, long time. This is part of the appeal of the Pascal/Arnobius wager – spend a few dollars now, win not only  millions, but everlasting heavenly mega millions. The wager’s focus has always been “up,” with heaven in mind.

But what about Hell? If Hell is infinite pain, agony,  and suffering, and as eternal as an everlasting heaven, shouldn’t any thinking person avoid Hell, and the possibility of Hell, and bet that Hell exists as much as any thinking person should bet on heaven? Shouldn’t such a person live as if Hell is indeed forever?

God Says So

We have it on very good authority that there is a Hell and it is way, way more than a long, long time. Jesus, God the Son, told us:

Then he shall say to them also that shall be on his left hand: Depart from me, you cursed, into everlasting fire which was prepared for the devil and his angels. (Mt 25:41)

God’s own words, given to us through the divine inspiration of St. Paul, St. Jude, and St. John, tell us:

Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. (1 Cor 6:9,10).

Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.”(Jude 1:7).

Blessed are those who wash their robes, so that they may have the right to the tree of life and may enter the city by its gates. Outside are the dogs, those who practice magic arts, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood. (Revelation 22:14,15)

Mortal Sin

The Church, the Mystical Body Of Christ on earth,  teaches and has always taught that there are two kinds of sin, venial and mortal.

If one commits unrepentant mortal sin, one will be condemned to Hell forever:

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. (1861; Catechism of the Catholic Church).

Committing mortal sin is like betting that there is no eternal, everlasting Hell. Why would anyone with half a brain do that? Especially anyone who has the gift of faith? Some might out of arrogance; but others might do so because the shepherds chosen by God to bring them to Him lead them astray. The wicked shepherds turn into hirelings, or worse, wolves who assist the devil in devouring the faithful sheep. Who would do such a terrible thing?

Jorge Bergoglio

The man currently wearing papal white, Jorge Bergoglio, (placed in office by the illicit machinations of the St. Gallen Group, the “Gallen Mafia,” in violation of church procedures) has declared publicly  – in his own words – “No one can be condemned forever.” (Exhortation Amoris Laetitia, section 297).  He has refused to clarify these words, even when asked to do so by cardinals of Jesus’s Church. He has refused to explain how these words do not directly contradict the divinely-inspired words of God, or the clear teachings of Jesus’s Church.

There is so much more going on with the declaration of this bergoglian Hell heresy than its statement alone. If it is true, then the “mortal” sinfulness of any action is dissolved. There is no mortal sin.

That this is part of the heretical scheme is clear from Amoris Laetitia itself and from the subsequent actions, declarations, and interpretations of its bishop, priest, and lay supporters in dioceses and universities around the world. These include not only asserting that adultery, men acting effiminately, men sleeping with boys, and men voluntarily engaging in homosexual actions and sexual intercourse are not doing anything wrong or sinful; but that now such actions can and must be viewed as virtuous and as in accord with the will of God Himself. They are forming and furthering the Jorge denomination, they are not shepherding God’s faithful in Jesus’s Church.

The McC Wager

Any rational person must at the very least admit that Jorge Bergoglio might be wrong – and God might be right. You can believe God or you can believe Jorge Bergoglio. You cannot believe both. But you believe Jorge at your peril, and it is an eternal peril.

Since God has told us in undeniable, revealed truth that there is a Hell, and that it is everlasting, any rational person must “bet” that such a Hell could exist and do whatever is necessary so that they do not go there forever.

 

 

 

 

1

Jorge Bergoglio Must Welcome and Extend His Infinite Mercy To All Who Call Him A Heretic

 

Jorge Bergoglio’s new teaching in the papal exhortation Amoris Laetitia, (“AL”), is explicitly directed to unrependant adulterers, still living in adultery, who can, according to the new morality of AL, be doing the will of God, as they continue in sin. From this it follows that they can receive the sacraments. The teaching then goes further:  they should be integrated into the daily public life of the Church, joyfully.

The New Bergoglian Morality Applies To All Sins

AL’s new (im)morality does not stop at adultery-as-virtue.  It goes further:

“No one can be condemned for ever, because that is not the logic of the Gospel! Here I am not speaking of the divorced and remarried, but of everyone in whatever situation they find themselves. (AL, 297)“

This annihilation of hellish condemnation includes those who unrepentantly will continue in what Holy Mother Church teaches are “intrinsic evils,” those actions that are sinful no matter what the circumstances. Since this covers abortion, racism, and torture, it must certainly cover those who accuse a man wearing papal white of heresy.

This Is How Sinners Must Be Treated

Section 299  of AL provides for the “integration” in the life of the Church of  those continuing in sin, unrepentant:

“ I am in agreement with the many Synod Fathers who observed that “the baptized who are divorced and civilly remarried need to be more fully integrated into Christian communities in the variety of ways possible, while avoiding any occasion of scandal.

The logic of integration is the key to their pastoral care, a care which would allow them not only to realize that they belong to the Church as the body of Christ, but also to know that they can have a joyful and fruitful experience in it.  . . . Their participation can be expressed in different ecclesial services, which necessarily requires discerning which of the various forms of exclusion currently practiced in the liturgical, pastoral, educational and institutional framework, can be surmounted. Such persons need to feel not as excommunicated members of the Church, but instead as living members, able to live and grow in the Church and experience her as a mother who welcomes them always, who takes care of them with affection and encourages them along the path of life and the Gospel.”

Pastoral Accompaniment for Those Who Call Jorge Bergoglio A Heretic

If the alleged principles of Amoris Laetitia are just that – principles for moral action – they must apply across the board to all actions. This is why AL says that its new teachings apply in “all situations.” Without such universal scope, there is no moral principle.

Many, including this writer, have said that Amoris Laetitia, without further explanation, proclaims heresy; that its author, Jorge Bergoglio, is a heretic; and those, including lay people, theologians,  pastors, bishops, and cardinals who echo it to the faithful are also heretics.

Argentine Bishops Show The Way To Accompany Heretic Accusers

According to Amoris Laetitia itself, how are these heretic accusers to be treated by the Church? The answer – assuming AL does put forth universal principles for all actions, many of which previously were sins –  is to be found in the published Guidelines of the Argentine bishops for their implementation of the new morality.  Jorge Bergoglio said this about those Guidelines:  “The document is very good and completely explains the meaning of Chapter VIII of Amoris Laetitia,”  and  “There are no other intepretations.” (link to Argentine Guidelines:  https://cvcomment.org/2016/09/18/buenos-aires-bishops-guidelines-on-amoris-laetitia-full-text/   )

What follows is the application of those Guidelines  to those who say Jorge Bergoglio is a heretic.

1) Firstly, we should remember that it is not right to speak of giving “permission” for access to the sacraments to those who call Jorge Bergoglio a heretic (“Jorge’s heretic accusers”), but rather of a discernment  process under the guidance of a pastor. This is a “personal and pastoral discernment.”

2) In this journey, the pastor should emphasize the fundamental proclamation, the kerygma, so as to foster or renew a personal encounter between the living Christ and each Jorge heretic accuser.

3) This via caritatis is an invitation to follow “the way of Jesus, the way of mercy and integration”  and calls for the pastoral charity of the priest who welcomes the Jorge heretic accusers, listens to them attentively and shows them the maternal face of the Church, at the same time accepting the righteous intentions and goodwill of the Jorge heretic accusers.

4) The goal is further integration of the Jorge heretic accusers into the life of the Church: a more active presence in the community, participation in prayer or reflection groups, or giving time to church activities etc.  Even in difficult cases, pastors should be patient companions, looking for ways of integrating the Jorge heretic accusers.

5) It may be right for Jorge heretic accusers to have eventual access to sacraments privately. But at the same time, we have to accompany our communities in their growing understanding and welcome of the Jorge heretic accusers, without this creating confusion about the Bergoglian teachings of the Church. The community is an instrument of mercy, which is “unmerited, unconditional and gratuitous” and this mercy is also for Jorge heretic accusers.

6) Above all, in dealing with Jorge heretic accusers, pastors should rejoice in the following words of Jorge Bergoglio and apply them to the Jorge heretic accusers: “I also encourage the Church’s pastors to listen with sensitivity and serenity, with a sincere desire to understand their plight and their point of view, in order to help them live better lives and to recognize their proper place in the Church.”

Conclusion

Sadly, many in the Church have not only shunned, but have publicly condemned the Jorge heretic accusers.  Some have unjustly lost their positions and their jobs. They have not been showered with the joyful love of Amoris Laetitia as  have been public adulterers and fornicators.  Rather than saying  that they are not condemned forever, or “Come, ye, blessed  . . ,” Jorge Bergoglio himself has let it be known, “I know who they are.”

60

Is “No One Is Condemned Forever” Perversely Compassionate, According To St. Augustine ?

In his masterpiece, City Of God, St. Augustine devotes seven entire chapters of Book XXI to this subject, as stated at the beginning of Chapter 17: “Of Those Who Fantasize That No Men Shall Be Punished Eternally.”

It was as if St. Augustine got an advance copy of the papal exhortation, Amoris Laetitia, and read its proclamation that: ”No one can be condemned forever, because that is not the logic of the Gospel! Here I am not speaking only of the divorced and remarried, but of everyone, in whatever situation they find themselves.” (Para. 297).

This discussion assumes – particularly since it has not been denied or clarified in response to responsible questions and reasonable doubts – that Amoris Laetitia teaches that there is no eternal punishment for sin, for any sin, of any kind, in any situation. Should the questions be addressed and the doubts dissolved, and the words of Jesus and the constant teaching of the Church for about two millennia be affirmed (that indeed, a person can go to Hell forever), then the following discussion can be shredded and  thrown into the bin.

Tender-Hearted Christians

St. Augustine begins with a reference to “tender-hearted Christians”:

“I must now, I see, enter the lists of amicable controversy with those tender-hearted Christians who decline to believe that any, or that all of those whom the infallibly just Judge may pronounce worthy of the punishment of hell, shall suffer eternally, and who suppose that they shall be delivered after a fixed term of punishment, longer or shorter according to the amount of each man’s sin.” (Chapter 17; Book XXI, City Of God; henceforth in the form “17:XXI”)

Mercy For The Devils In Hell ?

If no sinner will be condemned forever, St. Augustine wonders why this will not apply to the fallen angels:

“Which opinion, if it is good and true because it is merciful, will be so much the better and truer in proportion as it becomes more merciful. Let, then, this fountain of mercy be extended, and flow forth even to the lost angels, and let them also be set free, at least after as many and long ages as seem fit! Why does this stream of mercy flow to all the human race, and dry up as soon as it reaches the angelic? And yet they dare not extend their pity further, and propose the deliverance of the devil himself. Or if anyone is bold enough to do so, he does indeed put to shame their charity, but is himself convicted of error that is more unsightly, and a wresting of God’s truth that is more perverse, in proportion as his clemency of sentiment seems to be greater.” (17:XXI)

It Is In Sinners’ Interest To Deny an Eternal Hell

St. Augustine notes that there are some whose opinions he has heard, who live a bad life, who profess that God’s mercy will be their salvation:

“There are others, again, with whose opinions I have become acquainted in conversation, who, though they seem to reverence the holy Scriptures, are yet of reprehensible life, and who accordingly, in their own interest, attribute to God a still greater compassion towards men. For they acknowledge that it is truly predicted in the divine word that the wicked and unbelieving are worthy of punishment, but they assert that, when the judgment comes, mercy will prevail.” (18:XXI)

Conjectures, Absurdity & Arguing Against God

St. Augustine, again and again, makes the point that those who would rely on total, encompassing-all-sin, divine mercy, while denying endless punishment, are simply making absurd arguments. For example:

“ . . . Or is perhaps the sentence of God, which is to be pronounced on wicked men and angels alike, to be true in the case of the angels, false in that of men? Plainly it will be so if the conjectures of men are to weigh more than the word of God. But because this is absurd, they who desire to be rid of eternal punishment ought to abstain from arguing against God, and rather, while yet there is opportunity, obey the divine commands. . . . And to say in one and the same sense, life eternal shall be endless, punishment eternal shall come to an end, is the height of absurdity. Wherefore, as the eternal life of the saints shall be endless, so too the eternal punishment of those who are doomed to it shall have no end.” (23:XXI)

Asserted By No One Sound In The Faith

St. Augustine sees that some proclaiming that divine mercy trumps divine justice “attempt to invalidate the words of God,” not to proclaim the extent of His mercy, but “in their own interest . . .under the guise of greater tenderness of sprit.” (24:XXI). He wonders how far those who promote these errors will go:

“Or will there, perhaps, be someone hardy enough to affirm that even the holy angels will make common cause with holy men (then become the equals of God’s angels), and will intercede for the guilty, both men and angels, that mercy may spare them the punishment which truth has pronounced them to deserve? But this has been asserted by no one sound in the faith; nor will be. Otherwise there is no reason why the Church should not even now pray for the devil and his angels, since God her Master has ordered her to pray for her enemies. The reason, then, which prevents the Church from now praying for the wicked angels, whom she knows to be her enemies, is the identical reason which shall prevent her, however perfected in holiness, from praying at the last judgment for those men who are to be punished in eternal fire.” (24:XXI)

God’s Words Are Truth, Not An Empty Threat

St. Augustine says that these declarations about mercy are contradicted by the clear words of Jesus and of Holy Scripture:
“As for those who find an empty threat rather than a truth in such passages as these: “Depart from me, you cursed, into everlasting fire; and These shall go away into eternal punishment” [Mt 25: 41,46]; “They shall be tormented for ever and ever” [Rev 20:10]; and “Their worm shall not die, and their fire shall not be quenched, [Is 66:24] — such persons, I say, are most emphatically and abundantly refuted, not by me so much as by the divine Scripture itself.” (24:XXI)

Later in this Chapter 24, St. Augustine refers to those who deny that some sinners will be subject to eternal punishment as “perversely compassionate.” (24:XXI).

It Is Error To Say God Will Condemn No One

In discussing Romans 11: 32 – “For God has concluded all in unbelief, that He may have mercy upon all” – St. Augustine says that this statement of St. Paul “ . . . does not mean that He will condemn no one . . . “ (18:XXXI)

Conclusion

The false position on mercy has come be called the “universalist heresy,” the heresy that all persons will be saved due to God’s mercy, and that a God who is merciful will not condemn anyone to an eternal hell. If the words “No one is condemned forever” stand as written and promulgated, without change or explanation, then they are a statement of the universalist heresy.