In Christian theology, the salvation of infants has been a matter of speculation and diverse opinions. While some believe that all those who die in infancy are saved, others believe that we only have certainty regarding some of these infants.
In Christian theology, the salvation of infants has been a matter of speculation and diverse opinions. While some believe that all those who die in infancy are saved, others believe that we only have certainty regarding some of these infants.
St. Augustine believed that children who died unbaptized were damned. [1] In his Letter to Jerome, he wrote, [2]
Likewise, whosoever says that those children who depart out of this life without partaking of that sacrament shall be made alive in Christ, certainly contradicts the apostolic declaration, and condemns the universal Church, in which it is the practice to lose no time and run in haste to administer baptism to infant children, because it is believed, as an indubitable truth, that otherwise they cannot be made alive in Christ. Now he that is not made alive in Christ must necessarily remain under the condemnation, of which the apostle says, that "by the offense of one judgment came upon all men to condemnation." [3] That infants are born under the guilt of this offense is believed by the whole Church.
In his Against Julian, however, Augustine said of non-baptized infants, "I cannot define the amount and kind of their punishment". [4]
The Roman Catholic view is that baptism is necessary for salvation and that it frees the recipient from original sin. Roman Catholic tradition teaches that unbaptized infants, not being freed from original sin, go to Limbo (Latin: limbus infantium), which is an afterlife condition distinct from Hell. This is not, however, official church dogma. The official position of the Catholic Church, as stated in the 1992 Catechism of the Catholic Church is: [5]
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", allow us to hope that there is a way of salvation for children who have died without Baptism.
In 2007, the International Theological Commission published "The Hope of Salvation for Infants Who Die without Being Baptised", in which they distinguished between the "hope" mentioned in the Catechism and "sure knowledge": [6]
Our conclusion is that the many factors that we have considered above give serious theological and liturgical grounds for hope that unbaptised infants who die will be saved and enjoy the Beatific Vision. We emphasise that these are reasons for prayerful hope, rather than grounds for sure knowledge.
Nikephoros Kallistos Xanthopoulos (1256–1335) wrote that "We should also know that when baptized infants die, they enjoy the Paradise of delight, whereas those not illumined by Baptism and those born of pagans go neither to Paradise nor to Gehenna." [7]
The Synod of Jerusalem (1672) declared (Decree XVI): [8]
And forasmuch as infants are men, and as such need salvation; needing salvation, they need also Baptism. And those that are not regenerated, since they have not received the remission of hereditary sin, are, of necessity, subject to eternal punishment, and consequently cannot without Baptism be saved; so that even infants ought, of necessity, to be baptised."
Whereas the Roman Catholic and Eastern Orthodox approaches have been influenced by their views on the necessity of the means of grace, the Reformed do not believe that baptism is necessary for salvation, and thus do not view unbaptized infants the same way. According to Herman Bavinck, [9] [10]
The Reformed refused to establish the measure of grace needed for a human being still to be united with God, though subject to many errors and sins, or to determine the extent of the knowledge indispensably necessary to salvation. Furthermore, they maintained that the means of grace are not absolutely necessary for salvation and that also apart from the Word and sacraments God can regenerate persons for eternal life.
The 17th-century Protestant confessions asserted the salvation of the infant children of believers. The Canons of Dort (1619) devoted an article to the subject, drawing on covenant theology and 1 Corinthians 7:14: [11]
Since we must make judgments about God’s will from his Word, which testifies that the children of believers are holy, not by nature but by virtue of the gracious covenant in which they together with their parents are included, godly parents ought not to doubt the election and salvation of their children whom God calls out of this life in infancy. (I.17)
The Westminster Confession of Faith (1646) refers to "elect infants" in X.3: [12]
Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit, who worketh when, and where, and how He pleaseth: so also are all other elect persons who are uncapable of being outwardly called by the ministry of the Word.
This statement has provoked considerable discussion as to whether there are some infants dying in infancy who are not elect. [13] The Declaratory Statement of the Presbyterian Church of Australia (1901) says "in accepting the subordinate standard it is not required to be held that any who die in infancy are lost". [14] The Presbyterian Church in the United States of America's Declaratory Statement of 1903 went further, and said, [15]
Second, with reference to Chapter X, Section 3, of the Confession of Faith, that it is not to be regarded as teaching that any who die in infancy are lost. We believe that all dying in infancy are included in the election of grace, and are regenerated and saved by Christ through the Spirit, who works when and where and how he pleases.
Loraine Boettner argued in 1932 that "Calvinistic theologians have held that those who die in infancy are saved", on the basis that "since these infants have never committed any actual sin themselves, their inherited sin would be pardoned and they would be saved on wholly evangelical principles." [16] Boettner appealed to Charles Hodge, W. G. T. Shedd, and B. B. Warfield as Reformed theologians who believed in the salvation of all infants. John Murray, however, argues that "other Reformed theologians of equal distinction scrupulously refrained from taking any such position." [17]
Methodist doctrine teaches that the atonement of Christ "is unconditionally effective in the salvation of those mentally incompetent from birth, of those converted persons who have become mentally incompetent, and of children under the age of accountability." [18] Wesleyan-Arminian theology teaches that those who die before reaching the age of accountability will go to heaven. [19] [18] Upon reaching the age of accountability, persons are thereafter responsible for making a decision to follow Jesus. As Methodism affirms infant baptism as a sign and seal of the covenant of grace, "Christian children are baptized into the covenant community and later given training through Confirmation to accept the covenant for themselves at an age of accountability." [19] [20]
The Particular Baptists kept the wording of the Westminster Confession of Faith in the 1689 Baptist Confession of Faith: "Elect infants dying in infancy are regenerated and saved by Christ through the Spirit..." In An Orthodox Creed, published in 1679 by the General Baptists, however, the salvation of all infants was explicitly affirmed in Article XLIV: [21]
We do believe, that all little Children dying in their Infancy, (viz.) before they are capable to chuse either Good or Evil, whether born of Believing Parents, or Unbelieving Parents, shall be saved by the Grace of God, and Merit of Christ their Redeemer, and Work of the Holy Ghost, and so being made Members of the Invisible Church, shall injoy Life everlasting; for our Lord Jesus saith, of such belongs the Kingdom of Heaven. Ergo, We conclude, that that opinion is false, which saith, That those little Infants dying before Baptism, are damned.
The Baptist Faith and Message implies the salvation of all who die in infancy when it says, "as soon as they are capable of moral action, they become transgressors and are under condemnation." [22]
Baptist theologians such as Charles Spurgeon [23] John Piper, [24] and Sam Storms [25] affirm the salvation of all who die in infancy. John MacArthur argues for the salvation of those who die before the age of accountability on the basis of 2 Samuel 12:23, where David says of his infant son, "I shall go to him, but he will not return to me". [26] Those who reject universal infant salvation, however, point out that this and other Scriptural passages support only the view that the children of believers will be in heaven. [27]
Baptism is a Christian sacrament of initiation and adoption, almost invariably with the use of water. It may be performed by sprinkling or pouring water on the head, or by immersing in water either partially or completely, traditionally three times, once for each person of the Trinity. The synoptic gospels recount that John the Baptist baptised Jesus. Baptism is considered a sacrament in most churches, and as an ordinance in others. Baptism according to the Trinitarian formula, which is done in most mainstream Christian denominations, is seen as being a basis for Christian ecumenism, the concept of unity amongst Christians. Baptism is also called christening, although some reserve the word "christening" for the baptism of infants. In certain Christian denominations, such as the Catholic Churches, Eastern Orthodox Churches, Oriental Orthodox Churches, Assyrian Church of the East, and Lutheran Churches, baptism is the door to church membership, with candidates taking baptismal vows. It has also given its name to the Baptist churches and denominations.
To be born again, or to experience the new birth, is a phrase, particularly in evangelicalism, that refers to a "spiritual rebirth", or a regeneration of the human spirit. In contrast to one's physical birth, being "born again" is distinctly and separately caused by the operation of the Holy Spirit, and it is not caused by baptism in water. It is a core doctrine of the denominations of the Anabaptist, Moravian, Methodist, Baptist, Plymouth Brethren and Pentecostal Churches along with all other evangelical Christian denominations. All of these Churches strongly believe Jesus's words in the Gospels: "You must be born again before you can see, or enter, the Kingdom of Heaven". Their doctrines also mandate that to be both "born again" and "saved", one must have a personal and intimate relationship with Jesus Christ.
Calvinism, also called Reformed Christianity, is a major branch of Protestantism that follows the theological tradition and forms of Christian practice set down by John Calvin and various other Reformation-era theologians. It emphasizes the sovereignty of God and the authority of the Bible.
In Catholic theology, Limbo is the afterlife condition of those who die in original sin without being assigned to the Hell of the Damned. Medieval theologians of Western Europe described the underworld as divided into three distinct parts: Hell of the Damned, Limbo of the Fathers or Patriarchs, and Limbo of the Infants. The Limbo of the Fathers is an official doctrine of the Catholic Church, but the Limbo of the Infants is not. The concept of Limbo comes from the idea that, in the case of Limbo of the Fathers, good people were not able to achieve heaven just because they were born before the birth of Jesus Christ. This is also true for Limbo of the Infants in that simply because a child died before baptism, does not mean they deserve punishment, though they cannot achieve salvation.
Infant baptism is the practice of baptizing infants or young children. Infant baptism is also called christening by some faith traditions.
Justificatio sola fide, meaning justification by faith alone, is a soteriological doctrine in Christian theology commonly held to distinguish the Lutheran and Reformed traditions of Protestantism, among others, from the Catholic, Eastern Orthodox, Oriental Orthodox, Assyrian and Anabaptist churches. The doctrine asserts that it is on the basis of faith that believers are made right of their transgressions of divine law rather than on the basis of what Paul the Apostle calls "works of the law", sometimes called good works. This forgiveness is known as "justification". In classical Lutheran and Reformed theologies, works are seen as crucial evidence of faith, but the works themselves do not determine salvation. In contrast, Methodist doctrine affirms a belief in justification by faith that offers God's forgiveness, but holds that holy living with the goal of Christian perfection (sanctification) is essential for salvation. Anabaptist theology categorically rejects the Lutheran and Reformed doctrine of sola fide, and instead emphasizes a "faith that works"; Anabaptists teach that "justification begun a dynamic process by which the believer partook of the nature of Christ and was so enabled to live increasingly like Jesus."
In Western Christian theology, grace is created by God who gives it as help to one because God desires one to have it, not necessarily because of anything one has done to earn it. It is understood by Western Christians to be a spontaneous gift from God to people – "generous, free and totally unexpected and undeserved" – that takes the form of divine favor, love, clemency, and a share in the divine life of God. In the Eastern Orthodox Church, grace is the uncreated Energies of God. Among Eastern Christians generally, grace is considered to be the partaking of the Divine Nature described in 2 Peter 1:4 and grace is the working of God himself, not a created substance of any kind that can be treated like a commodity.
The Westminster Confession of Faith, or simply the Westminster Confession, is a Reformed confession of faith. Drawn up by the 1646 Westminster Assembly as part of the Westminster Standards to be a confession of the Church of England, it became and remains the "subordinate standard" of doctrine in the Church of Scotland and has been influential within Presbyterian churches worldwide.
In Christianity, salvation is the saving of human beings from sin and its consequences—which include death and separation from God—by Christ's death and resurrection, and the justification entailed by this salvation.
In Christian theology, justification is the event or process by which sinners are made or declared to be righteous in the sight of God.
Covenant theology is a conceptual overview and interpretive framework for understanding the overall structure of the Bible. It uses the theological concept of a covenant as an organizing principle for Christian theology. The standard form of covenant theology views the history of God's dealings with mankind, from Creation to Fall to Redemption to Consummation, under the framework of three overarching theological covenants: those of redemption, of works, and of grace.
The means of grace in Christian theology are those things through which God gives grace. Just what this grace entails is interpreted in various ways: generally speaking, some see it as God blessing humankind so as to sustain and empower the Christian life; others see it as forgiveness, life, and salvation.
Eternal security, also known as "once saved, always saved", is the belief that from the moment anyone becomes a Christian, they will be saved from hell, and will not lose salvation. Once a person is truly "born of God" or "regenerated" by the indwelling of the Holy Spirit, nothing in heaven or earth "shall be able to separate (them) from the love of God" and thus nothing can reverse the condition of having become a Christian.
The Sinner's prayer is an evangelical Christian term referring to any prayer of repentance, prayed by individuals who feel sin in their lives and have the desire to form or renew a personal relationship with God through Jesus Christ. It is a popular prayer in evangelical circles. It is not intended as liturgical like a creed or a confiteor said or chanted within the Catholic Mass, but rather, is intended to be an act of initial conversion to Christianity; at the same time, it is roughly analogous to the Catholic Act of Contrition, though the theology behind each is markedly different, due to the intrinsically different views of salvation between Catholicism and Protestantism. While some Christians see reciting the Sinner's prayer as the moment defining one's salvation, others see it as a beginning step of one's lifelong faith journey.
In Christian theology, the age of accountability is the age at which children are deemed to be accountable for their beliefs and actions.
The fate of the unlearned, also known as the destiny of the unevangelized, is an eschatological question about the ultimate destiny of people who have not been exposed to a particular theology or doctrine and thus have no opportunity to embrace it. The question is whether those who never hear of requirements issued through divine revelations will be punished for failure to abide by those requirements.
John Spilsbury was an English cobbler and Particular Baptist minister who set up a Calvinist Baptist church in London in 1638.
Baptismal regeneration is the name given to doctrines held by the Catholic, Eastern Orthodox, Oriental Orthodox, Lutheran, Anglican churches, and other Protestant denominations which maintain that salvation is intimately linked to the act of baptism, without necessarily holding that salvation is impossible apart from it. Etymologically, the term means "being born again" "through baptism" (baptismal). Etymology concerns the origins and root meanings of words, but these "continually change their meaning, ... sometimes moving out of any recognisable contact with their origin ... It is nowadays generally agreed that current usage determines meaning." While for Reformed theologian Louis Berkhof, "regeneration" and "new birth" are synonymous, Herbert Lockyer treats the two terms as different in meaning in one publication, but in another states that baptism signifies regeneration.
Believer's baptism or adult baptism is the practice of baptizing those who are able to make a conscious profession of faith, as contrasted to the practice of baptizing infants. Credobaptists believe that infants incapable of consciously believing should not be baptized.
In Reformed theology, baptism is a sacrament signifying the baptized person's union with Christ, or becoming part of Christ and being treated as if they had done everything Christ had. Sacraments, along with preaching of God's word, are means of grace through which God offers Christ to his elect. Sacraments are believed to have their effect through the Holy Spirit, but these effects are only believed to accrue to those who have been predestined to have faith in Christ.
Since children are born into this world with natures inclined to sin, and yet the prevenient grace of God provides for their redemption during that time before the age of accountability, parents are encouraged to testify to their faith in God's provision by presenting their infant children, according to their conscience, for dedication or baptism. When any person, baptized as an infant, comes to personal faith in Christ he or she is encouraged to confirm that baptism by public testimony.