Since there is a future life, it has a lot to do with morality. Man is endowed with reason and is bound to exercise foresight. The future as such, whether here or hereafter, is a reasonable motive for present conduct. I refrain from eating certain foods now, because reason tells me that future indigestion will result. That is reasonable conduct. I try to refrain from morally wrong conduct because it is wrong; offends God; is a personal disgrace; and will wreck my whole future existence if I persist in it, dying without repentance. All these motives are good. If the nobler motives fail to impress me in a given temptation, the thought of hell at least will tend to stop me. You will say, “So you are afraid of hell?” I reply, “Of course I am!” Knowing that hell is a reality, any sane man will live so as to avoid going there. It is not cowardice, but ordinary prudence. If a man leaps for his life off a railway line as an express tears past the spot where he was standing, you would not go up to him, tap him on the shoulder, and say, “You coward, you jumped for your life through sheer fear of that train!” God gave us our reason that we might use it for our well-being, and it is quite reasonable to weigh both advantages and penalties attached to moral law. Nor is this influence probably to the bad. The knowledge that retribution will follow violations of the moral law makes that law a real law. Could we say that all the penalties attached to the laws of the State are to the bad? Thousands of temptations to crime are resisted by citizens because of the thought of the future penalties. Nor does it matter much whether the penalty be future by a few weeks and in this life, or by some years, and in the next life. The principle is the same.
Radio Replies Volume 1 by Rev. Dr. Leslie Rumble MSC and Rev. Charles Mortimer Carty
The Case for Catholicism - Answers to Classic and Contemporary Protestant Objections
Disclaimer: As an Amazon Associate, I earn from qualifying purchases. Thank you.