47. Limbo
26. The State of those Who Die Without Personal Sin
Limbo was suggested as an intermediary state of the souls of those who die without personal sin, but with original sin still unwashed by Baptism. After the resurrection, their bodies would join their souls. Since, seemingly, these conditions can be found only in children who die before reaching the age of reason, this state is also called limbo of children.
The doctrine of limbo has never been defined as dogma by the Church; it was a theological hypothesis mostly depending on St. Augustine’s doctrine of original sin.
Sacred Scripture does not expressly mention limbo. The sacred books focus instead on the possibility of death in sin (and subsequent hell), or in grace (and ensuing heaven). Thus we read: “Unless one is born of water and the Spirit, he cannot enter the kingdom of God” (Jn 3:5). Moreover, it is expressly stated that the damned are in hell due to personal sins (cf. Mt 25:31-46).
The Magisterium also dealt about this issue in the past. Catholic theology has sought answers in accord with the mercy of God the Father. God’s universal will for salvation is a fact, (“God wants everybody to be saved,” 1 Timothy 2:4), and also is true that “Jesus died for all.” The Catechism of the Catholic Church, while not failing to stress the paramount importance of baptism, teaches that,
As regards children who have died without Baptism, the Church can only entrust them to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved, and Jesus’ tenderness toward children which caused him to say: “Let the children come to me, do not hinder them,” [Mk 10 14; cf. 1 Tim 2:4] allow us to hope that there is a way of salvation for children who have died without Baptism. All the more urgent is the Church’s call not to prevent little children coming to Christ through the gift of holy Baptism.[1]
Jesus instituted the sacraments as ordinary means to salvation. The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are “reborn of water and the Spirit.” The sacraments are ordinarily necessary; those who can receive them and refuse to do so are accountable before God. But God did not bind himself to these means. Baptism of desire and the feast of the Holy Innocents are confirmations of this. God has the power to remedy this lack of grace even without a sacrament.[2] Therefore God could supply that grace outside of Baptism. Thus, one may think that the aborted babies, and probably other unbaptized babies also, are given grace by God outside the Sacrament of Baptism, and so do not depart this world in original sin, which is merely the lack of grace that should be there.
The great compassion of God, who wants everyone to be saved, and Jesus’ tenderness toward children allow us to presume that there is a way of salvation for children who die without Baptism.[3]
“The Church has always held the firm conviction that those who suffer death for the sake of the faith without having received Baptism are baptized by their death for and with Christ. This Baptism of blood, like the desire for Baptism, brings about the fruits of Baptism without being a sacrament.”[4]
The Church, fulfilling the mission entrusted by Christ, urges the celebration of Baptism for children as soon as possible.[5] The Code of Canon Law says: “Parents are obliged to see that their infants are baptized within the first few weeks. As soon as possible after the birth, indeed even before it, they are to approach the parish priest to ask for the sacrament for their child, and to be themselves duly prepared for it.”[6] Any unreasonable delay of the reception of Baptism is frowned upon, since Baptism is necessary for supernatural life and salvation (cf. Jn 3:5).[7] The necessary preparation of parents for the baptism of their children is not an excuse to postpone the sacrament, since that would deprive the child of supernatural life and put him in danger of not being saved. Therefore, the same canon says that, “if the infant is in danger of death, it is to be baptized without any delay.”[8] This canon upholds the permanent teaching of the Church on the matter.[9]
Footnotes:
[1] CCC, 1261.
[2] St. Thomas Aquinas, Summa Theologiae, II. 68.2.c. “God is not bound to the visible sacraments.”
[3] Cf. CCC, 1261.
[4] CCC. 1258.
[5] Cf. CCC, 1261.
[6] CIC, 867.
[7] Cf. DS 903–904.
[8] CIC, 867.
[9] Cf. Sacred Congregation for the Doctrine of the Faith, Inst. Pastoralis Actio, Oct. 20, 1980.
Limbo was suggested as an intermediary state of the souls of those who die without personal sin, but with original sin still unwashed by Baptism. After the resurrection, their bodies would join their souls. Since, seemingly, these conditions can be found only in children who die before reaching the age of reason, this state is also called limbo of children.
The doctrine of limbo has never been defined as dogma by the Church; it was a theological hypothesis mostly depending on St. Augustine’s doctrine of original sin.
Sacred Scripture does not expressly mention limbo. The sacred books focus instead on the possibility of death in sin (and subsequent hell), or in grace (and ensuing heaven). Thus we read: “Unless one is born of water and the Spirit, he cannot enter the kingdom of God” (Jn 3:5). Moreover, it is expressly stated that the damned are in hell due to personal sins (cf. Mt 25:31-46).
The Magisterium also dealt about this issue in the past. Catholic theology has sought answers in accord with the mercy of God the Father. God’s universal will for salvation is a fact, (“God wants everybody to be saved,” 1 Timothy 2:4), and also is true that “Jesus died for all.” The Catechism of the Catholic Church, while not failing to stress the paramount importance of baptism, teaches that,
As regards children who have died without Baptism, the Church can only entrust them to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved, and Jesus’ tenderness toward children which caused him to say: “Let the children come to me, do not hinder them,” [Mk 10 14; cf. 1 Tim 2:4] allow us to hope that there is a way of salvation for children who have died without Baptism. All the more urgent is the Church’s call not to prevent little children coming to Christ through the gift of holy Baptism.[1]
Jesus instituted the sacraments as ordinary means to salvation. The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are “reborn of water and the Spirit.” The sacraments are ordinarily necessary; those who can receive them and refuse to do so are accountable before God. But God did not bind himself to these means. Baptism of desire and the feast of the Holy Innocents are confirmations of this. God has the power to remedy this lack of grace even without a sacrament.[2] Therefore God could supply that grace outside of Baptism. Thus, one may think that the aborted babies, and probably other unbaptized babies also, are given grace by God outside the Sacrament of Baptism, and so do not depart this world in original sin, which is merely the lack of grace that should be there.
The great compassion of God, who wants everyone to be saved, and Jesus’ tenderness toward children allow us to presume that there is a way of salvation for children who die without Baptism.[3]
“The Church has always held the firm conviction that those who suffer death for the sake of the faith without having received Baptism are baptized by their death for and with Christ. This Baptism of blood, like the desire for Baptism, brings about the fruits of Baptism without being a sacrament.”[4]
The Church, fulfilling the mission entrusted by Christ, urges the celebration of Baptism for children as soon as possible.[5] The Code of Canon Law says: “Parents are obliged to see that their infants are baptized within the first few weeks. As soon as possible after the birth, indeed even before it, they are to approach the parish priest to ask for the sacrament for their child, and to be themselves duly prepared for it.”[6] Any unreasonable delay of the reception of Baptism is frowned upon, since Baptism is necessary for supernatural life and salvation (cf. Jn 3:5).[7] The necessary preparation of parents for the baptism of their children is not an excuse to postpone the sacrament, since that would deprive the child of supernatural life and put him in danger of not being saved. Therefore, the same canon says that, “if the infant is in danger of death, it is to be baptized without any delay.”[8] This canon upholds the permanent teaching of the Church on the matter.[9]
Footnotes:
[1] CCC, 1261.
[2] St. Thomas Aquinas, Summa Theologiae, II. 68.2.c. “God is not bound to the visible sacraments.”
[3] Cf. CCC, 1261.
[4] CCC. 1258.
[5] Cf. CCC, 1261.
[6] CIC, 867.
[7] Cf. DS 903–904.
[8] CIC, 867.
[9] Cf. Sacred Congregation for the Doctrine of the Faith, Inst. Pastoralis Actio, Oct. 20, 1980.