On the one hand…
“19 Every tree that bringeth not forth good fruit, shall be cut down, and shall be cast into the fire. 20 Wherefore by their fruits you shall know them. 21 Not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my Father who is in heaven, he shall enter into the kingdom of heaven.”
24 Then Jesus said to his disciples: If any man will come after me, let him deny himself, and take up his cross, and follow me. 25 For he that will save his life, shall lose it: and he that shall lose his life for my sake, shall find it. 26 For what doth it profit a man, if he gain the whole world, and suffer the loss of his own soul? Or what exchange shall a man give for his soul? 27 For the Son of man shall come in the glory of his Father with his angels: and then will he render to every man according to his works.
— Matthew 16
9 … [W]e labour, whether absent or present, to please him. 10 For we must all be manifested before the judgement seat of Christ, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil.
— 2 Corinthians 5
31 And when the Son of man shall come in his majesty, and all the angels with him, then shall he sit upon the seat of his majesty. 32 And all nations shall be gathered together before him, and he shall separate them one from another, as the shepherd separateth the sheep from the goats: 33 And he shall set the sheep on his right hand, but the goats on his left. 34 Then shall the king say to them that shall be on his right hand: Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world. … 41 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.
— Matthew 25
We will find great reason to fear because of these words of the Gospel: many are called, the elect are few [Matt. 20:16; 22:14]. … [G]race is never wanting. God always gives sufficient grace to who[m]ever is willing to receive it. …
All our ancient Fathers point out the seriousness and gravity of [Judas’s] sin. But though they state its greatness, they can never sufficiently state its enormity. Speaking of Judas, Our Lord calls him, “son of perdition” [Jn. 17:12], the same title St. Paul gives Antichrist. [2 Thess. 2:3]. … [W]hen Judas fell into that iniquity of selling his Lord and Master and is called son or child of perdition, it means of the greatest or very great perdition, such as that of devils, for he was worse than a devil. He now burns with them in the eternal flames. …
It is a perilous thing to live in the world and in conversation with the wicked. Thus, to remain good among them, without falling from grace, is a very special favor from God. … It is very difficult to declare what initiates the fall of sinners. It is nevertheless very certain … that it is not grace that fails them, but rather it is they who fail grace.
Some ancient Fathers say this could happen at the rejection of a warning, an inspiration. For though this rejection be only a venial sin, which does not take grace away, nevertheless it places an obstacle in its course, [and] fervor diminishes…. If today you fail grace, refusing it your consent and committing this venial sin, you dispose yourself to commit another very soon, and by the multitude of venial sins fall little by little into mortal sins, and in this way lose grace.
— St. Francis de Sales, Sermon for the Thursday after the Second Sunday of Lent (24 February 1622)
5. … Ainmoii [?], the son of king Manasseh, seeing that God had pardoned the sins of his father, gave himself up to a wicked life with the hope of pardon; but, for Ammon there was no mercy. St. John Chrysostom says, that Judas was lost because, trusting in the goodness of Jesus Christ, he betrayed him.” Fidit in lenitate Magistri.
6. He that sins with, the hope of pardon, saying : “I will afterwards repent, and God will pardon me” is, according to St. Augustine, “not a penitent, but a scoffer.” The Apostle tells us that “God is not mocked.” (Gal. vi. 7.) It would be a mockery of God to offend him as often and as long as you please, and always to receive the pardon of your offences. For what things a man shall sow,” says St. Paul, “those also shall he reap.” (Ibid., ver. 8.) They who sow sins, can hope for nothing but the hatred of God and hell.
“Despisest thou the riches of his goodness, and patience, and long-suffering.” (Rom. ii. 4.)
Do you, O sinner, despise the riches of the goodness, of the patience, and long-suffering of God towards you? He uses the word riches, because the mercies which God shows us, in not punishing our sins, are riches more valuable to us than all treasures.”
“Knowest thou not,” continues the Apostle, “that the benignity of God leadeth thee to penance?” (Ibid.)
Do you not know that the Lord waits for you, and treats you with so much benignity, not that you may continue to sin, but that you may weep over the offences you have offered to him? For, says St. Paul, if you persevere in sin and do not repent, your obstinacy and impenitence shall accumulate a treasure of wrath against the day of wrath, that is, the day on which God shall judge you.” According to thy hardness and impenitent heart, thou treasurest up wrath, against the day of wrath, and revelation of the just judgment of God.” (Ibid., verse 5.)
“7. To the hardness of the sinner shall succeed his abandonment by God, who shall say of the soul that is obstinate in sin, what he said of Babylon: “We would have cured Babylon; but she is not healed; let us forsake her.” (Jer. li. 9.) And how does God abandon the sinner? He either sends him a sudden death, and cuts him off in sin, or he deprives him of the graces which would be necessary to bring him to true repentance; he leaves him with the sufficient graces with which he can, but will not, save his soul. The darkness of his understanding, the hardness of his heart, and the bad habits which he has contracted, will render his conversion morally impossible. Thus, he shall not be absolutely but morally abandoned.” I will take away the hedge thereof, and it shall be wasted.” (Isa. v. 5.)
“When the master of the vineyard destroys its hedges, does he not show that he abandons it? It is thus that God acts when he abandons a soul. He takes away the hedge of holy fear and remorse of conscience, and leaves the soul in darkness, and then vices crowd into the heart.
“Thou hast appointed darkness, and it is night: in it shall all the beasts of the wood go about.” (Ps. ciii. 20.)
And the sinner, abandoned in an abyss of sins, will despise admonitions, excommunications, divine grace, chastisement, and hell: he will make a jest of his own damnation.”
[At the moment of death,] Christians come to [God] with specific histories that sum up their response to him. … As they live their lives so they will be judged. [Cf. Mt 16:27, 2 Cor 5:10] … The time of death is obviously an important and defining moment, but all of a Christian’s important pre-death moments are equally defining. To say the option at death is what mainly determines our eternal fate is to trivialize one’s earthly history and the gospel message. …
The purpose of life is to prepare ourselves for heaven. God is not powerless or unwilling to save the imperfect. Of course he can save them. He has saved them. … But the gospel also proclaims that people must respond to the Christ who saves. They must accept him as their Savior and live the life that he asks them to live. … If heaven can be had by anyone who believes, by anyone who wishes for it [à la sola fide], why are we not created in heaven to begin with? … The gospel is not about faith alone; it is about exercised faith.”
— Michael J. Taylor, S.J., Purgatory (OSV Publishing, 1998), pp. 68-70
“From a rational point of view, it is very hard to see what sort of choice one could have as a final option. … [W]hat sense does it really make to speak of self-surrender in the moment of death? Before death one can commend oneself to God and give up the ghost, resigning oneself to a foreseen but not yet present inevitability, or one can refuse to do so. But such resignation, if it occurs, must occur before death. At the moment of death, if one were perfectly aware, one would realize that the inevitable was now present. And what option remains to one aware that the absolutely inevitable is now at hand?”
— Germain Grisez, The Way of the Lord Jesus—A Moral Theology for Today’s Catholics, volume I, chapter 18 (2008)
“According to the Church’s teaching, mortal sin, which is opposed to God, does not consist only in formal and direct resistance to the commandment of charity. It is equally to be found in this opposition to authentic love which is included in every deliberate transgression, in serious matter, of each of the moral laws. … A person therefore sins mortally not only when his action comes from direct contempt for love of God and neighbor, but also when he consciously and freely, for whatever reason, chooses something which is seriously disordered.”
— CDF, Persona Humana, n. 10 , c/o Joseph Bolin, “Fundamental Option and Salvation”
“With death, our life-choice becomes definitive—our life stands before the judge. Our choice, which in the course of an entire life takes on a certain shape, can have a variety of forms. There can be people who have totally destroyed their desire for truth and readiness to love, people for whom everything has become a lie, people who have lived for hatred and have suppressed all love within themselves. This is a terrifying thought, but alarming profiles of this type can be seen in certain figures of our own history. In such people all would be beyond remedy and the destruction of good would be irrevocable: this is what we mean by the word Hell (cf. Catechism of the Catholic Church, 1033-1037).”
— Benedict XVI, Spe salvi, #45, c/o Ibid.
But then on the other hand…
“Later, in the church, [Pope Francis] met with a group of children and young people, and answered their questions. The first was: if God forgives everything, why does Hell exist? The Pope replied that Hell is the desire to distance oneself from God and to reject God’s love. ‘But’, he added, ‘if you were a terrible sinner, who had committed all the sins in the world, all of them, condemned to death, and even when you are there, you were to blaspheme, insults… and at the moment of death, when you were about to die, you were to look to Heaven and say, ‘Lord …!’, where do you go, to Heaven or to Hell? To Heaven! [So much for Purgatory, eh?] Only those who say, I have no need of You, I can get along by myself, as the devil did, are in Hell – and he is the only one we are certain is there‘.”
RT “@Pontifex Lord, grant us the grace to know we are sinners.” [Oh, and the grace of baptismal regeneration and final penitence. That too?]
— Elliot Bougis (@EB4ELIZA) February 20, 2015
What difference, at this point, does it make?