St. Gregory nαzιanzen, who explicitly rejected salvation by a BoD, also said that there were some who, while not good enough for "glory" (aka beatific vision, entry into heaven) were also not bad enough to be punished.

XXIII. And so also in those who fail to receive the Gift, some are altogether animal or bestial, according as they are either foolish or wicked; and this, I think, has to be added to their other sins, that they have no reverence at all for this Gift, but look upon it as a mere gift — to be acquiesced in if given them, and if not given them, then to be neglected. Others know and honour the Gift, but put it off; some through laziness, some through greediness. Others are not in a position to receive it, perhaps on account of infancy, or some perfectly involuntary circuмstance through which they are prevented from receiving it, even if they wish. As then in the former case we found much difference, so too in this. They who altogether despise it are worse than they who neglect it through greed or carelessness. These are worse than they who have lost the Gift through ignorance or tyranny, for tyranny is nothing but an involuntary error. And I think that the first will have to suffer punishment, as for all their sins, so for their contempt of baptism; and that the second will also have to suffer, but less, because it was not so much through wickedness as through folly that they wrought their failure; and that the third will be neither glorified nor punished by the righteous Judge, as unsealed and yet not wicked, but persons who have suffered rather than done wrong. For not every one who is not bad enough to be punished is good enough to be honoured; just as not every one who is not good enough to be honoured is bad enough to be punished. And I look upon it as well from another point of view. If you judge the murderously disposed man by his will alone, apart from the act of murder, then you may reckon as baptized him who desired baptism apart from the reception of baptism. But if you cannot do the one how can you do the other? I cannot see it. Or, if you like, we will put it thus:— If desire in your opinion has equal power with actual baptism, then judge in the same way in regard to glory, and you may be content with longing for it, as if that were itself glory. And what harm is done you by your not attaining the actual glory, as long as you have the desire for it?

But I do not think the same can be said for any adults that may be in Limbo.

Say, then, that every man who has the use of free-will is adapted to obtain eternal life, because he can prepare himself for grace whereby to merit eternal life [Cf. I-II:109:5-6]; so that if he fail in this, his grief will be very great, since he has lost what he was able to possess. But children were never adapted to possess eternal life, since neither was this due to them by virtue of their natural principles, for it surpasses the entire faculty of nature, nor could they perform acts of their own whereby to obtain so great a good. Hence they will nowise grieve for being deprived of the divine vision; nay, rather will they rejoice for that they will have a large share of God's goodness and their own natural perfections. Nor can it be said that they were adapted to obtain eternal life, not indeed by their own action, but by the actions of others around them, since they could be baptized by others, like other children of the same condition who have been baptized and obtained eternal life: for this is of superabundant grace that one should be rewarded without any act of one's own. Wherefore the lack of such a grace will not cause sorrow in children who die without Baptism, any more than the lack of many graces accorded to others of the same condition makes a wise man to grieve.

ST. PIUS V 1566-1572

Errors of Michael du Bay (BAII) *

[Condemned in the Bull "Ex omnibus afflictionibus," Oct. 1, 1567]



(. . .)


1025   25. All works of infidels are sins, and the virtues of philosophers are vices.

I don't really accept that.  That would seem contrary to the Justice and Mercy of God.

Augustine distinguished Catechumens from the faithful, which other Fathers also do. Moreover, it is certain that the Church is the body of the faithful. Therefore, Catechumens do not have the right to any sacraments, nor to other things which are common to the universal Church. Therefore Catechumens do not pertain to the Church properly or in act. Therefore, how, you will ask, are they saved, if they are outside the Church? The author of the book on Ecclesiastical dogmas (cap. 74) clearly responds, that Catechumens are not saved. But this seems too harsh.

I answer that, Mitigation of the pains of hell can be understood in two ways: first, as though one were delivered from the punishment which he already deserved, and thus, since no one is delivered from punishment unless he be absolved from guilt, (for an effect is not diminished or taken away unless its cause be diminished or taken away), the pain of hell cannot be mitigated by works done without charity, since they are unable to remove or diminish guilt.

Secondly, so that the demerit of punishment is hindered; and thus the aforesaid works diminish the pain of hell—first because he who does such works escapes being guilty of omitting them—secondly, because such works dispose one somewhat to good, so that a man sins from less contempt, and indeed is drawn away from many sins thereby.

It seems my understanding holds, there are no sins forgiven outside the Church.

There is no diminishment of punishment where there is no absolution from guilt.

It seems good deeds done in a state of mortal sin do not have an eternal reward.

Situations that require a good deed being done, need to be done, lest a person sin by omission, and such good deeds can draw one away from other sins.