Babies in Heaven According to Christian Eschatology
The concept of babies in heaven is a significant aspect of Christian eschatology, with various traditions interpreting the fate of infants who die before baptism or before reaching an age of moral accountability. The biblical foundation for this discussion includes Jesus' statement, "for of such is the kingdom of heaven" (Matthew 19:14) [8], which has been interpreted in different ways throughout Christian history.
In the patristic era, some writers like Clement of Alexandria referenced an apocryphal text attributed to Peter, suggesting that children born out of due time are delivered to a care-taking angel and gain a better abode [7]. Augustine engaged with the question of whether infants are baptized for the remission of sins or to obtain the kingdom of heaven, arguing against the view that they are baptized solely for the latter [4].
The Reformed tradition, as represented by John Calvin, emphasizes the gracious nature of God's adoption of children. Calvin notes that believers are sons of God by gratuitous adoption because Christ is a Son by nature [6]. Charles Hodge, in his Systematic Theology, discusses the Roman Catholic view that infants dying without baptism are not admitted into the kingdom of heaven, a doctrine explicitly stated in Catholic symbols and defended by theologians like Cardinal Gousset [2].
The biblical narrative provides several references that have been interpreted in the context of infants and heaven. The promise that Abraham's descendants would be as numerous as the stars in heaven (Hebrews 11:12) [1] is one such reference. Jesus' blessing of children and his statement that "of such is the kingdom of heaven" (Matthew 19:14) [8] are central to the discussion.
Reformed theologians like Calvin and Hodge have contributed significantly to the theological articulation of this concept. Calvin's Institutes discuss the nature of God's promises and the significance of Christ's incarnation for understanding salvation [5]. Hodge's work provides insight into the Reformed perspective on the fate of infants, contrasting it with Roman Catholic doctrine [2].
The early Christian fathers also addressed this issue. Hermas, Tatian, Theophilus, Athenagoras, and Clement of Alexandria are cited in patristic sources, discussing the equality of believers in Christ and the spiritual nature of their unity [3].
The various traditions within Christianity have developed distinct views on the fate of infants who die. While some traditions, like certain Reformed interpretations, emphasize the salvation of infants through God's sovereign grace, others, like the Roman Catholic tradition, have historically tied salvation to baptism [2, 4].
The biblical text itself provides the foundation for these discussions, with passages like Matthew 19:14 and Jesus' interactions with children serving as key references [8]. The eschatological fate of infants remains a topic of theological reflection and debate, with different Christian traditions offering varying interpretations based on their understanding of scripture and theological principles.
Sources
- Hebrews “Hebrews 11:12 (BBE) — So that from one man, who was near to death, came children in number as the stars in heaven, or as the sand by the seaside, which may not be numbered.”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 79: subject is that infants dying without baptism are not at death, or ever after it, admitted into the kingdom of heaven. They never partake of the benefits of redemption. 745 This doctrine is explicitly stated in the symbols of that Church, and defended by its theologians. Cardinal Gousset, for example, says that original sin, of which all the children of Adam are partakers, is the death of the soul. Its consequences in this life are ignorance or obscuration of the understanding, feebleness of the will which can do nothing spiritually good ”
- Schaff ANF/NPNF (Patristic) “ANF Vol 2: Hermas, Tatian, Theophilus, Athenagoras, Clement of Alexandria — CHAP. VI.--THE NAME CHILDREN DOES NOT IMPLY INSTRUCTION IN ELEMENTARY PRINCIPLES. (part 5): all one in Christ Jesus."[2] There are not, then, in the same Word some "illuminated (gnostics); and some animal (or natural) men;" but all who have abandoned the desires of the flesh are equal and spiritual before the Lord. And again he writes in another place: "For by one spirit are we all baptized into one body, whether Jews or Greeks, whether bond or free, and we have all drunk of one cup."[3] Nor were it absurd to employ th”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 23 [XVIII.]--HE REFUTES THOSE WHO ALLEGE THAT INFANTS ARE BAPTIZED NOT FOR THE REMISSION OF SINS, BUT FOR THE OBTAINING OF THE KINGDOM OF HEAVEN. (7) (part 1): But those persons raise a question, and appear to adduce an argument deserving of consideration and discussion, who say that new-born infants receive baptism not for the remission of sin, but that, since their procreation is not spiritual, they may be created in Christ, and become partakers of the kingdom of heaven, and by the same means children and heirs of God, and joint-heirs with Chris”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 45: light through the Gospel,” ( 2 Tim. 1:10 ). Paul does not mean by these words that the Fathers were plunged in the darkness of death before the Son of God became incarnate; but he claims for the Gospel the honourable distinction of being a new and extraordinary kind of embassy, by which God fulfilled what he had promised, these promises being realised in the person of the Son. For though believers have at all times experienced the truth of Paul’s declaration, that “all the promises of God in him are yea and amen,” inasmuch as these”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 50: was a Father to angels and men save in respect of his only-begotten Son: that men, especially, who by their iniquity were rendered hateful to God, are sons by gratuitous adoption, because he is a Son by nature. Nor is there anything in the assertion of Servetus, that this depends on the filiation which God had decreed with himself. Here we deal not with figures, as expiation by the blood of beasts was shown to be; but since they could not be the sons of God in reality, unless their adoption was founded in the head, it is against al”
- Schaff ANF/NPNF (Patristic) “ANF Vol 9: Gospel of Peter, Diatessaron, Origen's Commentaries — FRAGMENTS OF THE APOCALYPSE OF PETER.: 1. CLEMENS ALEXANDRINUS, Eclog. 48. For instance, Peter in the Apocalypse says that the children who are born out of due time shall be of the better part: and that these are delivered over to a care-taking angel that they may attain a share of knowledge and gain the better abode [after suffering what they would have suffered if they had been in the body: but the others shall merely obtain salvation as injured beings to whom mercy is shown, and remain without punishment, receiving this as a r”
- Matthew (Baptist/Reformed) “John Gill on Matthew 19:14: But Jesus said, suffer little children.... This he said to show his humility, that he was not above taking notice of any; and to teach his disciples to regard the weakest believers, and such as were but children in knowledge; and to inform them what all ought to be, who expect the kingdom of heaven; for it follows; and forbid them not to come unto me, now, or at any other time; for of such is the kingdom of heaven; that is, as the Syriac renders it, "who are as these" or as the Persic version, rather paraphrasing than translating, renders it, "who have been humb”