If a child is born and dies before being baptised can she/he go to heaven?
Traditional theology and past church practices have answered the question in different ways. Visit any Catholic cemetery of sufficient history and there will be a section of the cemetery devoted to baptized infants. And often there will be a special section devoted to infants who died before they were able to be baptized. Regulations said that only those who were baptized could be buried in a Catholic cemetery. But that there was a baptism of desire if not by water by the parents who surely would have had their child baptized if there had been a chance allowed for the child to be buried in holy ground with the hope of resurrection.
Theological teaching put forth a notion of limbo, a place at the threshold of heaven where the un-baptized just did not experience the punishment of hell, yet were somehow deprived of the full experience of heaven. There has been no definitive statement by the Church promulgating limbo.
Baptism is normative for salvation: that means we believe the normal way to receive sanctifying grace and be washed from original sin comes through the rite of baptism. There are circumstances which allow for the baptism of desire (intending to be baptized, like a catechumen) or baptism of blood (dying for the faith even if not baptized). Thus baptism, while normative, is not the sole way Christ offers his grace to the world.
The report of the 2004 International Theological Commission on fate of unbaptized children gives a concise and consoling answer to the question. We are not quite certain how God’s mercy applies to un-baptized children, but we can be certain that God is merciful and just, and have every hope of salvation for all our loved ones. It can be found on line at www.vatican.va
If a man or woman lives a life of Christ-like virtue, can they go to heaven if they were not baptized?
The Church of Jesus Christ is the sign and symbol of the offer of universal salvation in Jesus Christ. What does it really mean to say that “outside of the Church, there is no salvation”? Does this mean that aside from the teachings of the Church, salvation can’t be found? Does it mean that one has to be a baptized Christian to avail of sanctifying grace?
That Christ is the universal savior for human kind is clearly a dogma of the Church. That Christ chose his Church to be the way to share the good news of salvation to the world is central to our mission as Christians. That baptism is the normal way to become “alive in Christ” has been part of our faith from the time of the apostles.
Nevertheless, there is clear evidence from scripture and tradition that there are those who are saved by Christ but have not been baptized. The patriarchs and matriarchs of the Old Testament were justified when Christ decended to the dead and released those just souls who were awaiting the fulfillment of the covenant. Think about St. Joseph. It has been our tradition that Joseph was already dead at the time of Christ’s passion and the beginning of the Church that poured out in the blood and water from his wounded side. Was Joseph baptized in a liturgy of the Church equal to the baptism of the New Covenant? Most probably not, yet Joseph has been declared a patron of the Church and surely resides in heaven interceding for us.
The Catechism states:
846: How are we to understand this affirmation, often repeated by the Church Fathers? Re-formulated positively, it means that all salvation comes from Christ the Head through the Church which is his Body:
336Basing itself on Scripture and Tradition, the Council teaches that the Church, a pilgrim now on earth, is necessary for salvation: the one Christ is the mediator and the way of salvation; he is present to us in his body which is the Church. He himself explicitly asserted the necessity of faith and Baptism, and thereby affirmed at the same time the necessity of the Church which men enter through Baptism as through a door. Hence they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it or to remain in it
847 This affirmation is not aimed at those who, through no fault of their own, do not know Christ and his Church:
337Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience - those too may achieve eternal salvation.
848 "Although in ways known to himself God can lead those who, through no fault of their own, are ignorant of the Gospel, to that faith without which it is impossible to please him, the Church still has the obligation and also the sacred right to evangelize all men."
The Church admits the possibility of salvation for those who live a just and holy life and through no fault of their own, have not been evangelized. Yet we must ever be mindful that the Church is obligated to preach the gospel and baptize so that all can be assured of salvation.
Saturday, March 13, 2010
Why do we pray for the conversion of Russia during the rosary?
The vision of the three peasants at Fatima, Portugal, took place in 1917. It was during the closing World War I. Communism had recently taken over Russia. Christianity (mainly in the form of Russian Orthodoxy, the state religion up to that time) was brutally suppressed. Hundreds of thousands of priests and religious were forcibly removed from their churches, monasteries, and homes. Religious art, architecture and churches were desecrated. Europe was reeling from the War and from the violence of the Russian revolution. In the midst of this, Mary appeared to speak words of hope and comfort. One of her three messages concerned the prayer for the conversion of Russia, understandable in that climate.
Now that communism has fallen, religion is once again flourishing in Russia and the former soviet republics. While Russian Orthodoxy is predominant—and there seems to be widespread prejudice against evangelical and Catholic missionaries—there are still many millions of people who have never heard the Gospel. It may seem somewhat arrogant to call for the conversion of Russia at the present moment, and I believe that discretion is called for, but the message of Fatima is still relevant today.
I believe there is still a place to specifically pray for in the conversion of the un-churched in Russia. Some of the prayer books are more adroit in how they handle this issue; others seem to come across a bit disrespectful of the patrimony of faith for the Russian people. But we can follow the example of Pope John Paul II who was instrumental in the downfall of the Soviet Union. His own experiences of a persecuted Church in Poland made him long for a time when all could live their faith openly and freely. His desire that communism fall was not just because of their oppressive political regime, but most importantly that they were a Godless state that denied a fundamental right and aspect of human nature: worship of God.
I think it is still appropriate to pray the rosary for the conversion of those who do not know Christ. Central to the mystery of the rosary is that the life, death and resurrection of Jesus is how God has saved humanity. We meditate on these mysteries so that we may live them out more fully in our lives. It is not only fitting, but a necessary task of the church to evangelize.
Perhaps we can even move on in our devotional life to newer territory. Many of our devotions are rooted in a time and a past that doesn’t quite speak as loudly to the present generation. That isn’t to say that devotions to Our Lady of Fatima or novenas to the Immaculate Heart of Mary are wrong. It’s just that there are newer realities that deserve our prayers and attention too. For example, China is a big question mark when it comes to the future of religion. What are we doing about it? Other world realities or personal and social issues require our attention too. Much of our traditional devotional life was concerned with our own salvation and eternal life. We certainly should work out our salvation in fear and trembling as Paul says. But we also should find ways to pray for the salvation of others who are in danger.
I believe that the prayer vigils outside abortion clinics and prisons where capital punishment is carried out also are worthy devotions that should be just as much a part of our prayer life as First Fridays and devotion to the Immaculate Heart of Mary. At the heart of devotion is the word vow. That implies we promise to say certain prayers on certain occasions for some spiritual or material good. Cast your eyes around the world and look at the major evils that beset humanity. Where you encounter evil, you will also encounter those living saints who have been moved by God to bring Christ to the darkness of sin. Mother Teresa of Calcutta saw so many dying alone, un-mourned and abandoned. She vowed, and made it her life’s work, to bring dignity to the final moments of those forgotten by society.
Now that communism has fallen, religion is once again flourishing in Russia and the former soviet republics. While Russian Orthodoxy is predominant—and there seems to be widespread prejudice against evangelical and Catholic missionaries—there are still many millions of people who have never heard the Gospel. It may seem somewhat arrogant to call for the conversion of Russia at the present moment, and I believe that discretion is called for, but the message of Fatima is still relevant today.
I believe there is still a place to specifically pray for in the conversion of the un-churched in Russia. Some of the prayer books are more adroit in how they handle this issue; others seem to come across a bit disrespectful of the patrimony of faith for the Russian people. But we can follow the example of Pope John Paul II who was instrumental in the downfall of the Soviet Union. His own experiences of a persecuted Church in Poland made him long for a time when all could live their faith openly and freely. His desire that communism fall was not just because of their oppressive political regime, but most importantly that they were a Godless state that denied a fundamental right and aspect of human nature: worship of God.
I think it is still appropriate to pray the rosary for the conversion of those who do not know Christ. Central to the mystery of the rosary is that the life, death and resurrection of Jesus is how God has saved humanity. We meditate on these mysteries so that we may live them out more fully in our lives. It is not only fitting, but a necessary task of the church to evangelize.
Perhaps we can even move on in our devotional life to newer territory. Many of our devotions are rooted in a time and a past that doesn’t quite speak as loudly to the present generation. That isn’t to say that devotions to Our Lady of Fatima or novenas to the Immaculate Heart of Mary are wrong. It’s just that there are newer realities that deserve our prayers and attention too. For example, China is a big question mark when it comes to the future of religion. What are we doing about it? Other world realities or personal and social issues require our attention too. Much of our traditional devotional life was concerned with our own salvation and eternal life. We certainly should work out our salvation in fear and trembling as Paul says. But we also should find ways to pray for the salvation of others who are in danger.
I believe that the prayer vigils outside abortion clinics and prisons where capital punishment is carried out also are worthy devotions that should be just as much a part of our prayer life as First Fridays and devotion to the Immaculate Heart of Mary. At the heart of devotion is the word vow. That implies we promise to say certain prayers on certain occasions for some spiritual or material good. Cast your eyes around the world and look at the major evils that beset humanity. Where you encounter evil, you will also encounter those living saints who have been moved by God to bring Christ to the darkness of sin. Mother Teresa of Calcutta saw so many dying alone, un-mourned and abandoned. She vowed, and made it her life’s work, to bring dignity to the final moments of those forgotten by society.
Resurrection of the Body and everlasting life
After death, assuming we are in God's grace, do we meet the Lord or do we "wait" for the second coming as described in Revelations?
The Church’s understanding of the human person has a scriptural basis. Paul especially recognizes that there are two aspects of being human, a fleshly existence and a spiritual existence localized in the one person. Our creed literally professes in the resurrection of the “flesh” that which is part of this world, created by God, subject to death and decay. We also believe in the immortality of the soul. That something of our human person persists after our bodily death. We share in a resurrection experience just as Christ rose from the grave.
How and when this all happens is a great mystery. We profess that there are saints in heaven who intercede for us, even while their bodies are venerated as holy relics in churches throughout the world. Somehow then, there must be a separation of body and soul.
This “already and not yet” aspect of the afterlife is a matter of faith and hope. We believe that the souls of the just are in the hand of God, but we also hope for the day when
The doctrine of Mary’s assumption into heaven helps describe this reality. In a special way, Mary was assumed body and soul into heaven. She, the most pure and spotless virgin, did not have to suffer the degradation of the body that normally comes in death. She was the first of Christ’s disciples to experience the hope of the resurrection of the dead, and as such, becomes a model for what we hope to experience one day.
Our belief is that Christ has conquered sin and death for all time; but because historical time continues on, the effects of the Christ event still must take place in history. From an eternal perspective, the souls of the just are with God in heaven, but there is still something unfinished here on earth. The way our faith reverences the bodies of our beloved dead, and the care with which we bury them in special cemeteries, all speak to our belief that what we do here on earth matters in heaven---that all creation does indeed wait for the fullness of the revelation of Christ. That is why the Church insists that our rites surrounding the death and burial of a person always demonstrate our belief in the resurrection of the body. While cremation is permitted, we are not to scatter the ashes or divide up the remains to be saved by various people. Instead the cremated remains are to be kept integral and buried or entombed as a sign of our awaiting the resurrection.
The Church’s understanding of the human person has a scriptural basis. Paul especially recognizes that there are two aspects of being human, a fleshly existence and a spiritual existence localized in the one person. Our creed literally professes in the resurrection of the “flesh” that which is part of this world, created by God, subject to death and decay. We also believe in the immortality of the soul. That something of our human person persists after our bodily death. We share in a resurrection experience just as Christ rose from the grave.
How and when this all happens is a great mystery. We profess that there are saints in heaven who intercede for us, even while their bodies are venerated as holy relics in churches throughout the world. Somehow then, there must be a separation of body and soul.
This “already and not yet” aspect of the afterlife is a matter of faith and hope. We believe that the souls of the just are in the hand of God, but we also hope for the day when
The doctrine of Mary’s assumption into heaven helps describe this reality. In a special way, Mary was assumed body and soul into heaven. She, the most pure and spotless virgin, did not have to suffer the degradation of the body that normally comes in death. She was the first of Christ’s disciples to experience the hope of the resurrection of the dead, and as such, becomes a model for what we hope to experience one day.
Our belief is that Christ has conquered sin and death for all time; but because historical time continues on, the effects of the Christ event still must take place in history. From an eternal perspective, the souls of the just are with God in heaven, but there is still something unfinished here on earth. The way our faith reverences the bodies of our beloved dead, and the care with which we bury them in special cemeteries, all speak to our belief that what we do here on earth matters in heaven---that all creation does indeed wait for the fullness of the revelation of Christ. That is why the Church insists that our rites surrounding the death and burial of a person always demonstrate our belief in the resurrection of the body. While cremation is permitted, we are not to scatter the ashes or divide up the remains to be saved by various people. Instead the cremated remains are to be kept integral and buried or entombed as a sign of our awaiting the resurrection.
Subscribe to:
Posts (Atom)