Let us suppose, then, the ultimate destiny of Christians is bodily resurrection, an event which has not yet happened. This means that all such persons are currently in an intermediate state, somewhere between death and resurrection. Call this intermediate state ‘heaven’ if you like. This brings me to the first really controversial point in the present book: there is no reason in the foundation documents of Christianity to suppose that there are any category distinctions between Christians in this intermediate state. All are in the same condition; and all are ‘saints’
This means that the New Testament language about the bodily death of Christians, and what happens to them thereafter, makes no distinction whatever in this respect between those who have attained significant holiness or Christlikeness in the present and those who haven’t. ‘My desire’, says Paul in Philippians 1.22, ‘is to depart and be with Christ, for that is far better.’ He doesn’t for a moment imply that this ‘being with Christ’ is something which he will experience but which the Philippians, like Newman’s Gerontius, will find terrifying and want to postpone. His state (being with Christ) will indeed be exalted, but it will be no different, no more exalted, than that of every single Christian after death. He will not be, in that sense, a ‘saint’, differentiated from mere ‘souls’ who wait in another place or state.