Cajetan says somewhere (No citation. I read it quoted in Gerrigou) that one’s eternal density is not fixed by the disposition of their will in the last act of their embodied existence, but in the first act of their disembodied existence.* It is, therefore, not fixed by the last response one has to this world but to the first response one has to finding himself in the presence of the judgment seat of God. Gerrigou doesn’t dedicate much attention to a refutation (he quotes the Carmelites and Scripture about the tree lying where it falls.) but if we take this as a serious possibility, it seems to me we have a very different view of the question of how many are saved, since (a.) There is now an entirely new and utterly unfamiliar circumstance to take into account and (b.) questions of the role of invincible ignorance in salvation become much different when we try to raise them about a person standing at the foot of the judgment seat of God.
There are upsides to the opinion, but I will not argue for it’s truth. It is effective enough when treated as a mere possibility. The only hope we have at all for figuring out the numbers of the saved are guesses based on the lives we see people living now, in in this life we all live behind the veil of the material cosmos. Who can guess what our first response will be to seeing the veil torn down? The only thing we have ever experienced in such an encounter is the heart which will have to make the choice.
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*Cajetan’s reason is that no embodied thing can have an absolutely fixed will, though an eternal destiny presupposes an absolutely fixed will. The reason is, to my mind, remarkably good.
Just Thomism 
everydayasceticism said,
July 1, 2013 at 12:42 pm
“Cajetan’s reason is that no embodied thing can have an absolutely fixed will, though an eternal destiny presupposes an absolutely fixed will. The reason is, to my mind, remarkably good.”
This is good, but would the universal resurrection affect this? After all, the disembodied state is contrary to nature and will be remedied for all, the righteous to eternal life the unrighteous to the second death.
Another thought: it seems that St. Augustine would argue that one can only have an absolutely fixed will if one’s will (and mind and understanding) is fixed on such an object, viz. the Holy Trinity. In this sense, the unrighteous, so long as they persist in unrighteousness, can never have an absolutely fixed will: one source of their torment, both now and hereafter.
DTC said,
July 2, 2013 at 7:13 am
Divine Mercy devotion?
We also make the everlasting choice free from the influence of the body. Perhaps the one and only truly free choice we can make excepting only martyrdom.