This sermon was written during a time of great Jansenist influence. That is not to say it is merely a product of Jansenist influence - since a faithful Catholic may hold the view in question. Nor am I calling the Saint a Jansenist. But we should not shun the historical context either. Certainly, it was a product of great and holy intentions, but is was also a product of its time.
Consider that the quotes used from some theologians and saints could potentially be misunderstood by us. Indeed, many of the Scholastics and some of the early Church Fathers were of the opinion that the minority are saved. But I think they were speaking of the whole human race, not of practicing Catholics.
Even then, it is one thing to say “a minority,” and another to say “very few.” For example, suppose slightly more than half of the entire human race were damned. Consequently, only slightly less than half of the entire human race would be saved. So, the minority would be saved. But that is not “very few” at all. I am not necessarily saying the Scholastics and some of the Church Fathers held such a generous view of “minority,” but my point is that neither did they necessarily hold a stringent view of “minority.” The term is flexible.
It should not come as a surprise, then, that rigorous positions such as about the number of the elect became less and less popular as Jansenist influence faded - especially I think in the late 19th century and early 20th century until the Council. In this later time period there was hardly a problem of theologians being “unorthodox.” But, for example, we see more and more moral theologians taking up the position that it is not difficult to make an act of perfect contrition.[1]
Or take the following from the pen of Fr. Reginald Garrigou-Lagrange O.P., known for his rigor, even among his fellow Thomists:
We cannot say whether the greater number of non-Catholic baptized adults are saved. On the contrary, it is probable that the majority of adult Catholics attain eternal life, and this because of the efficacy of redemption and the sacraments. [2]
I think Fr. Garrigou-Lagrange’s position is very reasonable. Granted, he is not necessarily speaking about our own time. But I think common sense might shake many Catholics on their deathbed to realize they need to prepare for their coming judgment by receiving the sacraments. I would like to think that many are in good faith (bad catechesis notwithstanding), and have any mortal sins remitted by some sacrament or another.
But certainly for those in good faith, preparation for their judgment is entirely in their favor. They have confession. They have extreme unction and viaticum which indirectly remit serious sin for those in good faith.[3] And perhaps they often have perfect contrition, which is especially aroused this time more than others. Many orthodox theologians, if not most, would say it is easy for those with good faith and the sacraments to obtain eternal life.
For anyone who holds this opinion precisely that they may more firmly hope in God as the salvation, they ought to confidently await the graces they need. In fact, we ought to be very optimistic about our own salvation, even as we pray for it daily. (But for anyone, however, who hold this opinion precisely as a licence for sin, they ought very much to fear the just punishment of God.)
For those non-Catholic Christians in good faith - perhaps most pious souls - who have the sacraments, how could we say they are lost? And for those pious non-Catholic Christians who do not have the sacraments, but are prompted to acts of perfect contrition or perfect charity just before their death, surely they are not lost either. The same might reasonably be said of many pious adherents of non-Christian religions which have a fair emphasis upon repentance.
But for those who are not prompted by their religion to make acts of contrition, say, because they feel assured of their salvation, their situation is highly unstable. The same for those who have no religion to speak of. And all this, even if they are in good faith. And, more obviously, the same for the large number of those who do not have access to the sacraments and are not especially inclined to piety and contrition. They simply do not have any obvious channels by which serious sin might be remitted. It is for these souls especially that we should be concerned with in evangelization - and their number is growing daily.
[1] See, for instance, Slater, S.J.,
“Is an Act of Perfect Contrition Difficult?” from
Questions of Moral Theology, 1915; and Späth,
“Perfect Contrition,” from
The Casuist, Vol. III, 1910.
[2] Garrigou-Lagrange, *Predestination *(Charlotte: TAN Books, 1939), pp. 219-220
[3] Anointing of the Sick and Holy Communion obviously should not be used to remit serious sin. I am referring solely those who sincerely think they are in a state of grace, but are not. When they devoutly receive Communion (so says St. Thomas Aquinas) or receive Anointing of the Sick, they are restored to friendship with God.
