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Limbo |
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BASIC R.C.BELIEF
A place or state where souls of O.T. saints were detained until the Resurrection of Christ, and a place or state of natural happiness for unbaptized babies (CATHOLIC WORD BOOK, Knights of Columbus, p. 27). Although never formally defined, it has been the universal Roman Catholic belief for centuries. POST VATICAN II There has never been an official statement doing away with this doctrine, but it has been disregarded by most Roman Catholics today, the majority of whom nevertheless, insist on immediate baptism for any infant in danger of death. One suggested theological solution to the plight of unbaptized babies is to apply to them the baptism of desire since, it is argued, they would have desired baptism had they lived to maturity. CATHOLIC JOURNALS From COLUMBIA, August 1990. THIS WE BELIEVE by the late Archbishop Whealon, Hartford, CT. "Limbo (the word means 'border' or 'hem') is a place or state of natural happiness for people such as infants who die without baptism and without having sinned. The Church has never made an official pronouncement about limbo, but has taught that baptism in some form is necessary for salvation. Limbo then is a theological belief. It does point to the importance of prompt baptism of the newly born. The tragedy of legalized abortion throughout the world means that the population of limbo is increasing. From "The Question Box" by Father John Dietzen, Catholic New York, 6/27/96 page 12, ". . . limbo became the subject of heated theological debate when a heretical sect called Jansenists taught that all infants dying without baptism are condemned to the fires of hell. In 1794, Pope Pius VI condemned this teaching. He said, in effect, that one may believe in a limbo, a "middle state" of happiness that is not in heaven with God, and still be a Catholic (Errors of the Synod of Pistoia, No. 26). That remains the only significant mention of limbo in any Catholic document. Jesuit priest John Dietzen is a recognized conservative Catholic scholar who has a syndicated column in many diocesan papers called The Question Box. This excerpt comes from the Louisville, KY Record. QUESTION: Four years ago we had a daughter who died suddenly just a few hours after birth. Your answer a few weeks ago about the destiny of children who die before baptism was a real comfort and encouragement for us, and I'm sure for others who have had a similar experience. It's what we always knew in our hearts, but it was good to hear what you said and the words of our Holy Father. We are curious about one thing. Whatever happened to limbo? Years ago we were taught that unbaptized infants go there. It's not heaven, we were told, but at least "they are happy." You didn't even mention this. Is there any reason why? (Pennsylvania) Answer: It's true there was much talk about limbo in the past. Some Catholics probably still think of it, along with heaven and hell, as a third possible eternal "place to go" after death. The fact is, however, that the Church never did have much to say officially about limbo (Latin for "fringe" or "border"). For centuries it was apparently assumed that God took care of unbaptized infants in His own way. Certain theologians once held that unbaptized infants suffered some type of pain, but by the 12th or 13th centuries that idea was pretty much abandoned. Later on, limbo became the subject of heated theological debate -when a heretical sect called Jansenists taught that all infants dying without baptism are condemned to the fires of hell. In 1794, Pope Pius VI condemned this teaching. He said, in effect, that one may believe in a limbo, a "middle state" of happiness is not in heaven with God, and still be a Catholic ("Errors of the Synod of Pistoia," No. 26). That remains the only significant mention of limbo in any Catholic document. Obviously, it's a long way from saying that limbo belongs anywhere in official Catholic teaching. As you have noticed, one seldom hears the word any more. The new Catechism of the Catholic Church, which touches on everything seriously connected with Catholic faith, doesn't mention it. The reason seems to be that limbo implies some sort of two-tiered final destiny for human beings. One is eternal life with God. The other is.a "natural" happiness apart from God (limbo) where people "go" who for no fault of their own do not reach the top level. The Catechism clearly teaches otherwise. There is only one final goal, one desire of happiness for all humanity, life with and in the God who created us. We may attain that goal or we may reject it by our own fault, but there is no half-happiness somewhere in between. God has raised us to a supernatural life, a sharing in His life far beyond our natural capacity. Having done that, there is, so to speak, no going back. The desire for this happiness, says the Catechism, is part of our nature, a gift of God, a vocation addressed to every human being. The ultimate goal then of human existence, of every individual and of everything people do, is the same: to share in the very happiness of God (Para. 1718-1719). Obviously, then, whatever mysteries we must negotiate in exploring answers to questions about. what happens to the unbaptized, we will need to find those answers without resorting to something called limbo. See also To Home Page to the Vatican Bank |