The most holy Author says,
«Tribulation and anguish are always the companions of the soul of the man who does evil. Even if it does not appear so in the eyes of other men.
Whoever is guilty does not enjoy that peace which is the fruit of a good conscience. The satisfactions of life, be they what they are, are not enough to give peace. The monster of remorse attacks the guilty with unexpected assaults, in the most unthought of hours, and tortures them. Sometimes, it serves to make them mend their ways, and at other times, to make them even more guilty, pushing them to defy God, pushing them to drive Him completely out from their I. Because remorse comes from God and from Satan. The first awakens him in order to save him. The second, so as to finally ruin him in the end, both out of hatred and scorn.
However, the guilty man, who is already Satan's, does not think that it is his dark king who is torturing him after having seduced him to be his slave. And he accuses only God of the remorse which he feels agitating within himself, and tries to show that he does not fear God, and that he revokes God by increasing his sins without fear, with the same unhealthy craving with which the drinker, though knowing that wine is harmful to him, increases his drinking, with the same frenzy with which the lustful man increases his meal of filthy pleasure, and whoever uses poisonous drugs increases their dose in order to enjoy them (the flesh and narcotic drugs) even more. All this, with the intent of knocking themselves out, of inebriating themselves with wine, drugs, and with lust, to the point of stunning themselves and no longer feeling remorse. He is the guilty one with the intent of suffocating the voice underneath one of more or less great and temporary triumphs.
However, the anguish remains. The tribulation remains. They are the confessions which a guilty one does not even render to himself, or awaits to render (them) in the extreme moment, when everything that is but a painted scenario falls down and man finds himself naked, alone before the mystery of death and in his encounter with God. And these last ones are already the good cases, those who obtain peace beyond life after the just expiation. Sometimes, as for the good thief, by having reached the perfect sorrow, there is immediate peace.
However, it is very difficult that the great thieves - every great guilty man is a great thief since he robs God of a soul: his guilty soul, and of many more souls still: those overwhelmed by the sin of the great guilty one who will be called to answer even to these, they who were sometimes good and innocent before their encounter with the guilty one and who were made sinners by the guilty one, even more severely than his, and he is a great thief because he robs his soul of its eternal good, and with his, the souls of those induced by him to evil - but it is difficult, I say, for a great, obstinate thief to reach perfect repentance at the last moment. Often he does not even reach a partial repentance either because death takes him by surprise or because he rejects salvation up until the supreme moment.
However, the tribulation and anguish of life are but a minimal taste of the tribulation and anguish beyond life. For hell and damnation are horrors that even the exact description of them, given by God himself, are always inferior to that which they are. You cannot, not even through a divine description, conceive exactly what damnation is, what hell is. Just as a vision and divine lesson of that which is God still cannot convey to you the infinite joy of the true knowledge of the eternal day of the just ones in Paradise, so too, neither a vision nor a divine lesson on Hell can give you a taste of that infinite horror. To you living ones, confines are placed on the knowledge of paradisiacal ecstasy and infernal anguish. Because if you were to know all that it is, you would either die out of love or horror.
And either punishment or reward will be given with just measure to the Jew as to the Greek, that is, to the believer in the true God, as to he who is a Christian outside of the trunk of the eternal Life, as to the heretic and as to the one who follows other revealed religions or his own one, if he is a creature to whom every religion is unknown.
A reward to whoever follows justice. Punishment to whoever does evil. Because every man is endowed with a soul and with reason, and because of these, he has within himself what is sufficient to be a guide and a law to him. And God, in His justice, will reward or punish according to what the spirit knew, more severely therefore, the more the spirit and reason are of a civil being and in contact with priests or Christian ministers, or of revealed religions, and according to the faith of the spirit. Because if one, even if from a schismatic or perhaps a separated church, firmly believes in being in the right faith, his faith justifies him, and if he does good in order to follow God, the supreme Good, he will have one day, the reward of his faith and upright works with greater divine benignity than that granted to Catholics. Because God will calculate how much more of an effort the ones who were separated from the mystical Body had to use, the Muslims, the Brahminists, Buddhists and Pagans in order to be just, these in whom the Grace and the Life are not, and with these, My gifts and the virtues that flow from these gifts.
There is no acceptance of persons before God. He will judge for the deeds done, not for the human origins of men. And many will be those who, believing themselves to be elect because they are Catholics, will see themselves preceded by many others who served the true God, to them unknown, by having followed justice.»