It’s because I’m committed to an eternal – temporal simultaneity that I’ve spoken more so in terms of ephemeralities vs eternalizations in an already – thereness context, which more so maps to JDW’s co-effectuation thesis.
Each finite rational agent’s eschatological horizon would involve an epistemic closure that includes personalized forms & degrees of purgation.
The lack of any universal evil residue in the Totus Christus implicates the particular purgation of parasitic evils in every member as we’re mutually constituted.
Perdition doesn’t refer in this system but we can employ its universalist properties as a foil to competing eschatologies.
Transient purgation moreso would differentiate from everlasting perdition, qualitatively, vis a vis the in/finite in terms of absolute ir/remediability than strictly in terms of duration.
That we can’t avoid references to the dis/proportionality, quantitatively, in terms of temporal duration, i.e. transient vs everlasting, might be an artifact of our epistemic distancing and fallible God-talk.
That’s all to recognize that, because we gaze through a glass, darkly, at phantasms of the Real One, we’ll interpret every proleptic glimpse of each of our particular eschatological fulfillments in Christ as if it’s a vision of a future contingency rather than a peep at our heavenly eternal – temoral co-dwelling.
This is really a foil, then, to a qualitative disproportionality between purgation and perdition, which transcends our temporal conceptions. It’s a disproportionality that would violate – not only what I believe are most people’s moral intuitions & aesthetic sensibilities, but – a putative divine fittingness, which would be analogous to those time-honored principles, which morally justify double effect & cooperation with evil. That’s the locus of a moral modal collapse, where divine permission would become tantamount to intent and evil’s parasitic existence would become, for all practical purposes, substantial.
