can someone in hades repent and be saved?

Luke 16 I John 1:8-10 Hebrews 9:27 after all when the wicked are in the grave they have not been judged as of yet.

The question is Can they, not Will they.

one can argue that because the wicked are wicked they will not repent.

But, the question is Can they repent while in the grave before judgement day? Also, can someone in purgatory repent or confess their sins to God?

Catholic teaching is that all of our souls are judged *directly *after death. On the Last Day our bodies are resurrected to join our souls in heaven or hell. But the eternal fate of the soul is determined straight after death. So no, no repentance is possible after death. None of the verses you’ve cited state that judgement is reserved until the last day, merely that it occurs after death.

As for purgatory - purgatory is a process of purifying the imperfectly good human soul so that it becomes fit for the absolute perfection of God’s presence. All those in purgatory will go to heaven when their process of purgation is finished, so they don’t need to repent of anything to make it to heaven.

This is a thorny question. There are several possible theological answers, depending on which one you consult. Hell is basically a radical possibility of freedom to choose against God in this life, which if continued after death is no longer changeable as there is no time. Because death ends this life so does temporality, so we should be careful in applying temporal concepts to eschatological realities which are ultimately mysteries.

If there is no time, then there is no change, no alteration, no motion, no movement. If there are none of these things, then there is no feeling, no mental activity. How does the lack of time, and the lack of all the things that time contains, fit in with the ‘gnashing of teeth’ and the feeling of pain usually associated with hell?

I really believe this is the correct response. If it isn’t, a whole lot of Priests, Brothers, and Nuns, who educated me were wrong. No, Gang. Lilly posted the correct answer.

No. It is like saying can a murder who commits the crime, upon being sentenced, decide not to murder. Once the judgment is passed, that’s all folks.

Time in the Spirit World is not Governed by sun and moon revolutions, Eternity is just one Loooooooong Day.

I’d say the souls in hell are suffering such intense misery that there is no way they can think of anything other than the misery itself. JMO

The Church does have a tradition whereby Christ descended into hell and preached the Gospel to those there; the Old Testament righteous and also those who believed were then liberated from hell, including Adam and Eve. (This is not doctrine though). I am not willing to try and place my own limits on God’s mercy and universal salvific will, but I can’t believe in the idea of apocstasis (universal salvation of all in hell) has to occur because I want it to. It is legitimate I think to hope no-one will actually go to hell (and I often in my prayers ask God to release those in hell from there) but we can’t presume to rob God is his justice nor of his mercy towards unrepentant sinners.

It wasn’t the hell of the damned - Christ could not have anything to do with such a place! It was a type of limbo. Possibly only the righteous of OT times were there, possibly everyone who had died before Christ’s time, but judging from his story of the rich man and Lazarus it looks like the unrighteous in the OT were hopelessly damned too.

OK, but even a long day, changes and is within time. It just lasts a loooong time.

The question is Can they, not Will they.

I think that they** could**, if they only would. But it is the nature of hell, and the natured of the damned, that they won’t.
I don’t mean by that, simply that it isn’t going to happen. I think that people are in hell because they want to be there. However unimaginable it may be, to those of us who look forward in joy & hope, for the rewards of Heaven, I think that this is simply the nature of evil: to want its own way.:frowning: Whatever the cost. Even eternal suffering.
Remember the words that the poet put in the mouth of satan? “'Tis better to rule in hell, than to serve in Heaven”.

Isaiah 14 indicates that there is a concept of Time after death in the grave.

9 "King of Babylonia, many people in the grave are really excited
about meeting you when you go down there.
**The spirits of the dead get up to welcome you. **
At one time all of them were leaders in the world.
They were kings over the nations.
They get up from their thrones.
10 **All of them call out to you. **
They say,
'You have become weak, just as we are.
You have become like us.'
11 Your grand show of power has been brought down to the grave.
The noise of your harps has come down here along with your power.
Maggots are spread out under you.
Worms cover you.
12 "King of Babylonia, you thought you were the bright morning star.
But now you have fallen from heaven!
You once brought nations down.
But now you have been thrown down to the earth!
13 You said in your heart,
'I will go up to heaven.
I’ll raise my throne
above the stars of God.
I’ll sit as king on the mountain where the gods meet.
I’ll set up my throne on the highest slopes of the sacred mountain.
14 I will rise above the tops of the clouds.
I’ll make myself like the Most High God.'
15 But now you have been brought down to the grave.
You have been thrown into the deepest part of the pit.
16 ****"Those who see you stare at you.
They think about what has happened to you.
They say to themselves,
'Is this the man who shook the earth?
Is he the one who made kingdoms tremble with fear? ****
17 Did he turn the world into a desert?
Did he destroy its cities?
Did he refuse to let his prisoners go home?'
18 "All of the kings of the nations are buried with honor.
Each of them lies in his own tomb.
19 But you have been thrown out of your tomb.
You are like a branch that is cut off and thrown away.
You are covered with the bodies
of those who have been killed with swords.
You have been tossed into a stony pit along with them.
You are like a dead body that people have walked on.
20 You won’t be buried like other kings.
That’s because you have destroyed your land.
You have killed your people.
"The children of that evil man will be killed.
None of them will be left to carry on the family name.

Matthew 25 indicates that the judgement is on the last day, not before,

31 "The Son of Man will come in all his glory. All the angels will come with him. Then he will sit on his throne in the glory of heaven. 32 **All the nations will be gathered in front of him. **He will separate the people into two groups. He will be like a shepherd who separates the sheep from the goats. 33 He will put the sheep to his right and the goats to his left.

The text does not indicate that this occurs before Christ’s second coming.

Can you show a scripture that says Judgement occurs before the Second Coming?


Hebrews 9:27 death then judgement, the grammar of this text demands an immediate judgement. One way that could happen is when a person dies, they immediately go to the end of time to the resurrection and judgement because when people die they step outside of time.

Chapter 17. The Flesh Will Be Associated with the Soul in Enduring the Penal Sentences of the Final Judgment.
"Every uneducated person who agrees with our opinion will be apt to suppose that the flesh will have to be present at the final judgment even on this account, because otherwise the soul would be incapable of suffering pain or pleasure, as being incorporeal; for this is the common opinion. We on our part, however, do here maintain, and in a special treatise on the subject prove, that the soul is corporeal, possessing a peculiar kind of solidity in its nature, such as enables it both to perceive and suffer. That souls are even now susceptible of torment and of blessing in Hades, though they are disembodied, and notwithstanding their banishment from the flesh, is proved by the case of Lazarus. I have no doubt given to my opponent room to say: Since, then, the soul has a bodily substance of its own, it will be sufficiently endowed with the faculty of suffering and sense, so as not to require the presence of the flesh. No, no, (is my reply): it will still need the flesh; not as being unable to feel anything without the help of the flesh, but because it is necessary that it should possess such a faculty along with the flesh. For in as far as it has a sufficiency of its own for action, in so far has it likewise a capacity for suffering. But the truth is, in respect of action, it labours under some amount of incapacity; for in its own nature it has simply the ability to think, to will, to desire, to dispose: for fully carrying out the purpose, it looks for the assistance of the flesh. In like manner, it also requires the conjunction of the flesh to endure suffering, in order that by its aid it may be as fully able to suffer, as without its assistance it was not fully able to act. In respect, indeed, of those sins, such as concupiscence, and thought, and wish, which it has a competency of its own to commit, it at once pays the penalty of them.

Consequently, it must be maintained that after death man enters into an unchangeable state as to all that concerns the soul: and therefore there is no need for postponing judgment as to the reward of the soul. But since there are some other things pertaining to a man which go on through the whole course of time, and which are not foreign to the Divine judgment, all these things must be brought to judgment at the end of time. For although in regard to such things a man neither merits nor demerits, still in a measure they accompany his reward or punishment. Consequently all these things must be weighed in the final judgment.

Reply to Objection 2. “God shall not judge twice the same thing,” i.e. in the same respect; but it is not unseemly for God to judge twice according to different respects.

Reply to Objection 3. Although the reward or punishment of the body depends upon the reward or punishment of the soul, nevertheless, since the soul is changeable only accidentally, on account of the body, once it is separated from the body it enters into an unchangeable condition, and receives its judgment. But the body remains subject to change down to the close of time: and therefore it must receive its reward or punishment then, in the last Judgment.

Each individual soul is judged by God as it leaves this world. So Scripture tells us, “It is appointed unto men once to die, and after this the judgment” (Hebrews 9:27). Some will say, “If each sould has its particular judgment as it goes from this world, then why the general judgment of all collectively at the end?” There are many reasons for that.

The first and particular judgment is for us; the second and general judgment is for God, whose justice will then be manifested to all creatures.
Again, at the particular judgment the soul only, in a state of separation from the body, is judged; at the last judgment the souls of men will be reunited to their bodies, and they will experience a reiteration of their judgment in their complete personalities, and the bodies in which men have served God or sinned will share in the happiness or misery which is the lot of the soul.
Furthermore, man is not only individual; he is essentially a social being. We live in society, a common life in which mutual influences, good and evil, are constantly in evidence. Now a common life should have a common ending.
Our Lord tells us that there is nothing hidden which shall not be revealed. For wise reason time keeps its secrets; but time, at the end, will reveal all to all under the eyes of the great Judge. And all that God has done or permitted will be justified before the whole universe. Those who have died in the grace and friendship of God will find this general judgment to their glory and happiness. But those who have died at enmity with God will find it to their disgrace and misery. So God will triumph either in His mercy or in His justice.

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