Heavenly bliss lasts infinitely long. (Some theologians think of heaven as timeless, but that fits poorly with the doctrine of the resurrection of the body.) But wouldn't it be better to have a second heavenly life, after the first infinite one? And then instead of the usual order type ω for one's future days (1st future day, 2nd future day, 3rd future day, ...) one would have order type ω·2 (1st day, 2nd day, 3rd day, ..., infinitieth day + ωth day, (ω+1)st day, (ω+2)nd day, ...). And why stop there? Why not future days of order type ω·3? Or ω2? Or ωω? No temporal infinity seems insurpassable, so it seems that there could always be a longer afterlife.
Not so if my causal finitist thesis is true. For while the causal finitist thesis does not by itself deny the possibility of a longer infinite afterlife, it denies the possibility that any event could essentially depend on an earlier infinity of events. In particular, it means that if one had an infinite afterlife, and then continued to exist after that, it would be impossible to integrate that infinite afterlife in memory. But it is an important feature of the sort of creatures that we are that we integrate our past in our memory. Thus, given causal finitism, an afterlife whose events went beyond order type ω would be a disintegrated afterlife, unfitting for the sorts of beings we are.
This solves the third of the theological questions here.
By the same token, causal finitism makes implausible the following variant on universalism: "While hell is infinitely long, everyone who goes to hell is eventually saved (after that infinite time)." For presumably the salvation on that variant would be a result of a purification process in the infinitely long sojourn in hell, thereby being very likely to violate causal finitism.