Children who died without Baptism by Saint Augustine of Hippo

In the name of the Father, and of the Son, and of the Holy Spirit. Amen. The topic of the eternal destiny of children who have died without baptism has been one of the topics that has given theologians the most headaches of all time. This topic is not a matter of Byzantine theology, since it encompasses millions and millions of human beings. For this reason, we believe that it is of great importance to treat it with due measure, since on this there is no dogmatic definition. One of the main points of division among theologians has been whether these children who died without baptism, before the use of reason, and therefore with original sin, were simply deprived of the beatific vision, that is, they had penalty of damage. In other words, they do not go to heaven. Or, whether they also had a penalty of sense, that is, if they went to hell, and there they suffered eternal fire, even if it was with very light penalties. This was the great topic of discussion for centuries between the Augustinian school, which defended the penalty of sense, or going to hell, and Thomism, which defended only the penalty of damage, or not going to heaven. Now, if these children, according to Thomism, could not enter heaven, and they did not go to hell either, they must be in a third place or state, which they called children's limbo. The current situation has changed a lot. The Church, trusting in God's mercy, invites us to hope in their salvation. We are convinced that God wants all men to be saved, and reach full knowledge of the truth. 1 Timothy chapter 2 verse 4 Because no distinction is made, all have sinned and lack God's glory, and all are justified by the free gift of his grace, through being set free in Christ Jesus. Romans chapter 3 verses 23 to 24 And God has imprisoned all human beings in their own disobedience, only to show mercy to them all. Romans chapter 11 verse 32 We are solidary in the sin of Adam, and we are also solidary in Jesus Christ by his grace. And the salvific will of God embraces all men without exception, including children who have died without baptism. For this reason, the Church affirms that the supreme vocation of man is one, the divine. Vatican II, Gaudium et spes 22 And that all are called to one and the same end, that is, God himself. Vatican II, Gaudium et spes 24 Hence, the vast majority of current theologians already deny the existence of eternal limbo, and simply believe that these children are saved. But the question is, are they saved immediately after death, or after some time? If they are saved after a while, especially children who have never been loved, even by their own parents, then we will have to affirm that they will be, for a time, in a state that will be neither heaven nor hell, and that we can follow in calling children's limbo, or natural heaven, or children's heaven. But does this temporary state of limbo exist? Can we do something to save these children, in case this temporary limbo exists? The Church has not yet clearly defined herself on this topic. The Church only asks us to pray for their salvation. Catechism of the Catholic Church, 1283 Let's take a historical journey on the subject of children who died without baptism. To see what theologians have thought throughout history. In this way, we can better understand this topic. These holy fathers, St. Gregory of Nazianzus and St. Gregory of Nyssa, believed that these children were going somewhere between heaven and hell. St. Gregory of Nazianzus, who lived between the year 329 and the year 389, speaks of three categories of the dead. Those who have received baptism and go to heaven, those who have refused baptism or have not received it due to negligence, and those who have not been able to receive it. And he says, St. Gregory of Nyssa, who lived from the year 335 to the year 395, says that The priests prior to St. Augustine of Hippo, did not consider the question of children who died without baptism. The later priests follow St. Augustine of Hippo almost unanimously, until St. Thomas Aquinas arrived. Some say that St. Augustine of Hippo, before the Pelagian controversy, thought of a middle ground for children. The saint says, We answer, have been created without sufficient reason, being so that no tree leaf is created uselessly, and it is unneeded to ask about the merits of the one who deserved nothing. Because it is possible that there could have been an intermediate life between the just and the sinful, and that the judge could give an intermediate sentence between the reward and the punishment. But because of the controversy with the Pelagians, he says that their destiny is hell, where they will have the lightest penalty. Pelagianism is a heretical Christian theological position that holds that the original sin did not taint human nature, and that humans, by divine grace, have free will to achieve human perfection. Pelagius, an ascetic and philosopher said, and innocent, Baptism was only like a passport to the kingdom of heaven, but that these children could enjoy eternal life in a place between heaven and hell. How did he understand this intermediate place or eternal life? The truth is that St. Augustine of Hippo attacked Pelagius, who denied the need for baptism to be saved. And citing especially Matthew chapter 25, from verses 31 to 46, says that in the gospel only two places are spoken of, on the right or on the left, in heaven or hell. St. Augustine of Hippo also quoted other verses, such as Matthew chapter 3 verse 10. Even now the axe is being laid to the root of the trees, so that any tree failing to produce good fruit will be cut down and thrown on the fire. Matthew chapter 13 verse 30. I shall say to the reapers, first collect the darnel and tie it in bundles to be burnt, then gather the wheat into my barn. Matthew chapter 13 verse 40. Well then, just as the darnel is gathered up and burnt in the fire, so it will be at the end of time. Matthew chapter 13 verses 49 to 50. This is how it will be at the end of time. The angels will appear and separate the wicked from the upright, to throw them into the blazing furnace, where there will be weeping and grinding of teeth. Thus St. Augustine of Hippo denies this third place, which later many scholastics will call limbo. Great theologians like Pope St. Gregory the Great, St. Anselm and Gregory of Rimini followed his opinion. But St. Augustine of Hippo was not quite sure what the suffering of these children was like. In a letter to St. Jerome, he speaks of the anguish that overwhelms him when speaking of the eternal fate of these children, who had to suffer eternal punishment in hell, although very light. For this reason, St. Thomas Aquinas wants to excuse him and says that when St. Augustine of Hippo speaks of torment or fire for these children, he refers to a punishment in general, without defining exactly what it consists of. Speaking of the text of the Last Judgment in Matthew chapter 25, he says that the children will be presented in the Last Judgment, not to be judged, but to see the glory and splendor of the divine judge. On the opinion of St. Augustine of Hippo, not even modern specialists agree. Some, like Joseph Tixerant, say that these children are sent to eternal fire with very light penalties. Charles Fore says that St. Augustine of Hippo defended the penalty of sense as of faith. Joseph Malzbach says that he certainly denied Louis Boyer is not sure if there is any other penalty besides the penalty of damage. St. Augustine of Hippo has texts where he clearly states that these children, much to his regret, go to hell, where they have penalties of sense, although very light. And by following him, many theologians almost unanimously thought so until the 12th century, when limbo, or the intermediate place, is already spoken of clearly. It is important to note the conclusions of the Council of Carthage in the year 418, attended by St. Augustine of Hippo and where his influence is noted. One of his canons says, So that it is understood that in the kingdom of heaven there will be some intermediate place, or some place elsewhere, where the blessed little children live, who left this life without baptism, without which they cannot enter the kingdom of heaven, which is eternal life, be anathema. Since the Lord says, no one can enter the kingdom of God without being born through water and the Holy Spirit. John chapter 3, verse 5. What Catholic can doubt about the one who did not deserve to be a co-heir of Christ, that one will be a sharer of the devil? Because the one who is not on the right will certainly go on the left. Here it is clearly stated that the one who is not on the right is undoubtedly on the left, that is, one who is not in heaven is in hell. And the idea of an intermediate place is rejected in the way taught by the Pelagians. Who denied original sin and the need for baptism. About this canon, some have said that the non-existence of limbo has been clearly defined here. But this canon has been much discussed over the centuries. The authenticity of this canon has been questioned, above all, by Ferdinand Cavallera and Heinrich Joseph Dominicus Denzinger. Others do not accept it because they say that it is not in many manuscript collections, especially in the Roman collection. St. Thomas Aquinas himself never quotes this canon as if he had never known it. For most theologians, even assuming that it is authentic, it does not solve the problem of limbo. Because what is really defined is the need for baptism to be saved and that these children have original sin at birth and therefore they are excluded from heaven. Nothing is said about pain or torment. That is to say that they have a penalty of sense. In the name of the Father, and of the Son, and of the Holy Spirit. Amen.