Now, heaven is the ultimate reward for the good. I know this.
But let’s imagine a devout Catholic who lived his whole life devoted to God and did a lot of good.
Before he died, he fell away (which is possible) and committed a mortal sin as well.
Now, why does this one mortal sin bear infinite punishment, but all the good he has done in his life bear no reward?
Doesn’t God punish wickedness but also reward goodness? Why isn’t the good that this person has done rewarded? Why can’t good deeds have infinite consequences too?
Christ, who is Truth and in whom there is no deception, has spoken as follows:
And if anyone gives even a cup of cold water to one of these little ones who is my disciple, truly I tell you, that person will certainly not lose their reward.
We can therefore be assured with a timeless, divine assurance that even the smallest act of love bears an infinite, eternal reward.
In fact, since you are considering Catholicism, I will mention one out of many private revelations, this one concerning the love and mercy of Christ towards sinners:
My daughter, love brought me here and love keeps me here. If you knew what great merit and reward can be earned with a single act of pure love, you would die of joy
The question then remains: “
why does this one mortal sin bear infinite punishment”. But that question is a bit limited. A better question is: why does an All-Mighty, All-Loving God allow
any number of mortal sins to bear infinite punishment? Why does He not simply use His omnipotence to clean the slate and allow everyone to the Beatific Vision? To put this in a very concrete way, why did the Father not take away from Christ the chalice of sorrows? Why did Christ embrace the Cross?
As you can see, there is no easy answer. In fact, we could say that Christ
is the Answer to this question that has always kept mankind thinking.
The answer is given obviously by Christ Himself: “
all judgment was given to me by the Father…but I do not judge anyone.”.
How can Christ the Divine Judge affirm that He does not judge anyone? Has Christianity not held as a tenet of faith since the apostolic and patristic age that
He will come again in glory to judge the living and the dead?
The issue seems to be a contradiction, but the Spirit of Truth suggests the very simple answer: “* the word that I have spoken, the same shall judge*”.
It is not God that wields an eternal, infinite punishment because of one mortal sin: it is the sinner that wields it on himself!
Because the apostle (not Catholicism) teaches that “
All wrongdoing is sin, and there is sin that does not lead to death”, but “
there is a sin that leads to death”. That sin is
mortal because it is done with
full knowledge and
deliberate consent. A *mortal * sin is one we commit when we
know that we are going to offend God and turn our back on Christ, and we
deliberately do it. We turn our back on Christ. How could we benefit of the
infinite merits that all our actions have brought us, if we turn our back on He who is the Giver of all graces? How can we enter heaven, which He keeps wide open for us, if we turn and run away into darkness?
It is a basic tenet of the Christian faith that nobody enters the state of Hell without knowing so and choosing so. And if someone knows and chooses to reject Christ and His love, then either God forces him into the state of heaven by takes away free will and rendering him like an animal, or God respects his freedom to chose whether to accept His Word and His life-giving Spirit or to reject it. And God does not force anyone to love and be loved. He simply loves. He is love. If someone rejects Him, how could he then be loved?
How would souls in the self-inflicted state of hell benefit of the merits they attained in life is a mystery. All good done would become a source of torment, for they then rejected it all. It would feel like having spent your entire life to build a majestic castle, and then blowing it up. But we cannot forget that the Mighty to Save may as well give special graces in consideration of the good actions done, and it is fully conceivable that someone who dies in an apparent state of mortal sin would have at the last moment, by his initiative moved by God’s ordinary or special grace, repented and attained salvation. His sin, then, which did not lead unto death, would lead unto a temporary time of self-inflicted punishment, for only the pure can behold the face of God.