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Part of Hell Where You Do the Same Thing Over and Over Again

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Theological concept about the afterlife

This article is nigh the theological concept. For other uses of the term, see Limbo (disambiguation).

In Catholic theology, Limbo (Latin limbus, border or boundary, referring to the border of Hell) is the afterlife condition of those who dice in original sin without being assigned to the Hell of the Damned. Medieval theologians of Western Europe described the underworld ("hell", "hades", "infernum") every bit divided into three distinct parts: Hell of the Damned,[ii]Limbo of the Fathers or Patriarchs, and Limbo of the Infants. The Limbo of the Fathers is an official doctrine of the Cosmic Church, but the Limbo of the Infants is not.

Limbo of the Patriarchs [edit]

The "Limbo of the Patriarchs" or "Limbo of the Fathers" (Latin limbus patrum) is seen as the temporary country of those who, despite the sins they may have committed, died in the friendship of God merely could not enter Heaven until redemption by Jesus Christ fabricated it possible. The term "Limbo of the Fathers" was a medieval name for the part of the underworld (Hades) where the patriarchs of the Sometime Testament were believed to be kept until Christ's soul descended into information technology past his death[3] through crucifixion and freed them (run across Harrowing of Hell). The Catechism of the Catholic Church describes Christ'due south descent into Hell as significant primarily that "the crucified one sojourned in the realm of the dead prior to his resurrection. This was the first pregnant given in the churchly preaching to Christ's descent into Hell: that Jesus, like all men, experienced death and in his soul joined the others in the realm of the dead." Information technology adds: "But he descended in that location equally Saviour, proclaiming the Practiced News to the spirits imprisoned there." It does non apply the word "Limbo".[4]

This concept of Limbo affirms that comprisal to Heaven is possible only through the intervention of Jesus Christ, but does not portray Moses, etc. as being punished eternally in Hell. The concept of Limbo of the Patriarchs is not spelled out in Scripture, simply is seen past some[ who? ] as implicit in various references.

Luke 16:22 speaks of the "bosom of Abraham", which both the Roman Catholic Church building and the Eastern Orthodox Church building, following early on Christian writers, understand as a temporary state of souls pending entrance into Sky. The end of that land is prepare either at the Resurrection of the Dead, the near common interpretation in the Due east, or at the Harrowing of Hell, the about common interpretation in the Westward, but adopted also by some in the East.[five]

Jesus told the Skilful Thief that the two of them would be together "this day" in Paradise (Luke 23:43; run across as well Matthew 27:38); but on the Sun of his resurrection he said that he had "not yet ascended to the Begetter" (John xx:17). Some say that the descent of Jesus to the abode of the dead, his presence among them, turned it into a paradise.[6] [7] Others understand the text to mean non "I say to you, This day you will be with me in paradise", simply "I say to you this day, You lot will be with me in paradise". Timothy Radcliffe explained the "today" as a reference to the "Today of eternity".[8]

Jesus is also described every bit preaching to "the spirits in prison" (1 Peter three:19). Medieval drama sometimes portrayed Christ leading a dramatic assault – the Harrowing of Hell – during the three days between the Crucifixion and the resurrection. In this assail, Jesus freed the souls of the simply and escorted them triumphantly into heaven. This imagery is however used in the Eastern Orthodox Church building's Holy Sat liturgy (betwixt Good Fri and Pascha) and in Eastern Orthodox icons of the Resurrection of Jesus.

The doctrine expressed past the term "Limbo of the Fathers" was taught, for instance, past Clement of Alexandria (c. 150 – c. 215), who maintained: "It is not right that these should exist condemned without trial, and that those alone who lived after the coming [of Christ] should have the advantage of the divine righteousness."[9]

Limbo of Infants [edit]

Byzantine depiction in the Church building of Chora of the resurrection of Christ, raising Adam and Eve who represent all humankind, with the righteous prophets of the Old Testament observing

The Limbo of Infants (Latin limbus infantium or limbus puerorum) is the hypothetical permanent status of the unbaptised who die in infancy, too immature to take committed actual sins, but non having been freed from original sin. Recent Catholic theological speculation tends to stress the promise, although not the certainty, that these infants may achieve heaven instead of the state of Limbo. Most Roman Catholic priests and hierarchy volition at present say that no kid could e'er be condemned for the sins committed past our ancestors and that they no longer believe that limbo for children exists.[10]

While the Catholic Church has a defined doctrine on original sin, information technology has none on the eternal fate of unbaptised infants, leaving theologians free to propose different theories, which magisterium is costless to accept or turn down. Limbo is i such theory,[xi] although the give-and-take "limbo" itself is never mentioned in the Catechism of the Catholic Church.[12]

Latin Fathers [edit]

In countering Pelagius, who denied original sin, Saint Augustine of Hippo was led to country that because of original sin, "such infants equally quit the body without existence baptized will exist involved in the mildest condemnation of all. That person, therefore, profoundly deceives both himself and others, who teaches that they volition not be involved in condemnation; whereas the apostle says: 'Judgment from ane offence to condemnation' (Romans 5:sixteen), and over again a footling after: 'By the offence of one upon all persons to condemnation'.,"[13] [fourteen]

The Quango of Carthage (418), a council of North African bishops which included Augustine of Hippo, did not explicitly endorse all aspects of Augustine's stern view virtually the destiny of infants who dice without baptism, only said, among other things,[fifteen] [16] "that there is no intermediate or other happy domicile place for children who have left this life without Baptism, without which they cannot enter the kingdom of heaven, that is, eternal life".[sixteen] [17] And then great was Augustine's influence in the West, however, that the Latin Fathers of the 5th and 6th centuries (e.thou., Jerome, Avitus of Vienne, and Gregory the Neat) did adopt his position.[18]

Medieval theologians [edit]

In the later medieval period, some theologians continued to hold Augustine's view. In the twelfth century, Peter Abelard (1079–1142) said that these infants suffered no textile torment or positive penalisation, only the hurting of loss at existence denied the beatific vision. Others held that unbaptised infants suffered no hurting at all: unaware of being deprived of the beatific vision, they enjoyed a land of natural, not supernatural happiness. This theory was associated with but independent of the term "Limbo of Infants", which was coined about the year 1300.[19]

If Heaven is a state of supernatural happiness and union with God, and Hell is understood equally a state of torture and separation from God then, in this view, the Limbo of Infants, although technically part of hell (the outermost function, "limbo" meaning "outer edge" or "hem") is seen equally a sort of intermediate state.

The question of Limbo is not treated in the parts of the Summa Theologica written past Saint Thomas Aquinas himself, only is dealt with in an appendix to the supplement added after his expiry by Fra Rainaldo da Piperino.[20] The Limbo of Infants is there described every bit an eternal state of natural joy, untempered by any sense of loss at how much greater their joy might have been had they been baptised:

Every man who has the use of gratuitous-will is adjusted to obtain eternal life, considering he can set himself for grace whereby to merit eternal life; and then that if he fails in this, his grief volition be very great, since he has lost what he was able to possess. But children were never adapted to possess eternal life, since neither was this due to them by virtue of their natural principles, for it surpasses the entire kinesthesia of nature, nor could they perform acts of their own whereby to obtain so swell a practiced. Hence, they will nowise grieve for being deprived of the divine vision; nay, rather volition they rejoice for that they volition have a big share of God's goodness and their own natural perfections. Nor can information technology exist said that they were adapted to obtain eternal life, non indeed past their own action, just by the actions of others around them, since they could be baptised by others, like other children of the same condition who have been baptised and obtained eternal life: for this is of superabundant grace that ane should be rewarded without any human activity of one's ain. Wherefore the lack of such a grace volition not cause sorrow in children who dice without Baptism, any more than the lack of many graces accorded to others of the same condition makes a wise man to grieve.[21]

The natural happiness possessed in this place would consist in the perception of God mediated through creatures.[22] Every bit stated in the International Theological Commission's certificate on the question:

Because children below the age of reason did not commit actual sin, theologians came to the common view that these unbaptized children feel no hurting at all or even that they enjoy a full, though only natural, happiness through their mediated union with God in all natural appurtenances (Thomas Aquinas, Duns Scotus).[23]

Modern era [edit]

The Ecumenical Council of Florence (1442) spoke of baptism as necessary even for children and required that they be baptised shortly later birth.[24] This had earlier been affirmed at the local Council of Carthage (417). The Quango of Florence also stated that those who die in original sin alone become to hell, but with pains unequal to those suffered past those who had committed bodily mortal sins.[25] John Wycliffe'due south assail on the necessity of baby baptism was condemned by another general quango, the Quango of Constance.[26] The Council of Trent in 1547 explicitly stated that baptism (or desire for baptism) was the ways by which one is transferred "from that country wherein man is born a child of the showtime Adam, to the state of grace, and of the adoption of the sons of God, through the 2nd Adam, Jesus Christ, our Saviour.[27] Pope Pius X taught of limbo'due south being in his Catechism.[28]

All the same, through the 18th and 19th centuries, individual theologians (Bianchi in 1768, H. Klee in 1835, Caron in 1855, H. Schell in 1893) continued to formulate theories of how children who died unbaptised might however be saved. Past 1952 a theologian such every bit Ludwig Ott could, in a widely used and well-regarded manual, openly teach the possibility that children who die unbaptised might be saved for heaven.[29] He as well told about Thomas Cajetan, a major 16th-century theologian, that suggested infants dying in the womb before nascency, and so earlier ordinary sacramental baptism could be administered, might be saved through their mother's wish for their baptism. In its 1980 instruction on children'southward baptism the Congregation for the Doctrine of the Organized religion stated that "with regard to children who dice without having received baptism, the Church tin can only entrust them to the mercy of God, as indeed she does in the funeral rite established for them",[xxx] : thirteen leaving all theories as to their fate, including Limbo, as viable possibilities. And in 1984, when Joseph Ratzinger, then Cardinal Prefect of that Congregation, stated that he rejected the claim that children who die unbaptised cannot attain conservancy, he was speaking for many academic theologians of his training and background.

The Church's teaching expressed in the 1992 Catechism of the Catholic Church is that "Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of request for this sacrament." Information technology adds that "God has bound salvation to the sacrament of Baptism, only he himself is not spring by his sacraments". It recalls that, apart from the sacrament, "baptism of blood" (as in the example of the martyrs) and in the case of catechumens who dice before receiving the sacrament, explicit want for baptism, together with repentance for their sins, and charity, ensures salvation. It states that, since Christ died for all and all are called to the same divine destiny, "every man who is ignorant of the Gospel of Christ and of his Church, simply seeks the truth and does the will of God in accordance with his understanding of information technology, can be saved", seeing that, if they had known of the necessity of baptism, they would take desired it explicitly.[31]

It so states:

As regards children who have died without Baptism, the Church can only entrust them to the mercy of God, every bit 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 up to me, practise not hinder them",[32] permit us to promise that there is a manner of salvation for children who take died without Baptism. All the more urgent is the Church building's call non to prevent picayune children coming to Christ through the gift of holy Baptism.[33]

Simply stating that i can "hope" in a manner of conservancy other than baptism, the Church building thus urgently reiterates its appeal to baptize infants, the just certain ways to "non foreclose" their "coming to Christ" for conservancy.

On 20 April 2007,[34] the informational body known every bit the International Theological Commission released a document, originally deputed past Pope John Paul 2, entitled "The Hope of Salvation for Infants Who Die without Existence Baptized."[10] After tracing the history of the various opinions that have been and are held on the eternal fate of unbaptized infants, including that connected with the theory of the Limbo of Infants, and after examining the theological arguments, the document stated its determination as follows:

Our conclusion is that the many factors that nosotros accept considered in a higher place requite serious theological and liturgical grounds for hope that unbaptized infants who die will be saved and savor the beatific vision. Nosotros emphasize that these are reasons for prayerful hope, rather than grounds for sure cognition. There is much that simply has not been revealed to us.[35] We live past faith and promise in the God of mercy and love who has been revealed to us in Christ, and the Spirit moves us to pray in constant thankfulness and joy.[36]

What has been revealed to us is that the ordinary manner of salvation is by the sacrament of baptism. None of the above considerations should be taken as qualifying the necessity of baptism or justifying delay in administering the sacrament. Rather, every bit we want to reaffirm in decision, they provide strong grounds for hope that God will save infants when we have not been able to do for them what nosotros would have wished to practice, namely, to baptize them into the religion and life of the Church.

Pope Benedict 16 authorized publication of this document, indicating that he considers it consistent with the Church building'south educational activity, though it is not an official expression of that teaching.[34] Media reports that by the document "the Pope closed Limbo"[37] are thus without foundation. In fact, the document explicitly states that "the theory of limbo, understood as a state which includes the souls of infants who die subject to original sin and without baptism, and who, therefore, neither merit the beatific vision, nor withal are subjected to whatever penalization, considering they are not guilty of any personal sin. This theory, elaborated by theologians beginning in the Middle Ages, never entered into the dogmatic definitions of the Magisterium. However, that same Magisterium did at times mention the theory in its ordinary pedagogy upward until the 2d Vatican Council. It remains therefore a possible theological hypothesis" (second preliminary paragraph); and in paragraph 41 it repeats that the theory of Limbo "remains a possible theological opinion". The document thus allows the hypothesis of a limbo of infants to be held as 1 of the existing theories about the fate of children who die without being baptised, a question on which there is "no explicit respond" from Scripture or tradition.[34] The traditional theological alternative to Limbo was non Heaven, but rather some degree of suffering in Hell. At any rate, these theories are non the official pedagogy of the Cosmic Church, simply are only opinions that the Church does not condemn, permitting them to be held by its members, but as is the theory of possible salvation for infants dying without baptism.

In other denominations and religions [edit]

Neither the Eastern Orthodox Church building nor Protestantism accepts the concept of a limbo of infants;[38] but, while not using the expression "Limbo of the Patriarchs", the Eastern Orthodox Church lays much stress on the resurrected Christ'south action of liberating Adam and Eve and other righteous figures of the Old Testament, such as Abraham and David, from Hades (come across Harrowing of Hell).

Some Protestants accept a like understanding of those who died as believers prior to the crucifixion of Jesus residing in a place that is not Heaven, only not Hell. The doctrine holds that Hades has 2 "compartments", one an unnamed place of torment, the other named Abraham'south Bosom. Luke sixteen:19–16:26 speaks of a chasm fixed between the ii which cannot exist crossed. Those in the unnamed "compartment" accept no promise, and will ultimately be consigned to hell. Those in Abraham'due south bosom are those of whom it is written of Jesus, "When He ascended on loftier, He led captive a host of captives …" (Ephesians 4:8), quoting Psalm 68:xviii). These individuals, the captives, now reside with God in Sky. Both "Compartments" withal exist, but Abraham's Bosom is now empty, while the other sleeping accommodation is not, according to this doctrine.

Latter-day Saints teach, "there is a space betwixt death and the resurrection of the body … a state of the soul in happiness or in misery until the time … that the dead shall come up along, and be reunited, both soul and body, and exist brought to stand before God, and be judged according to their works.".[39] It is also taught that "all who take died without a knowledge of [the] gospel, who would have received it if they had been permitted to tarry, shall be heirs of the celestial kingdom of God.".[forty]

Jehovah's Witnesses, Christadelphians, and others accept taught that the dead are unconscious (or even nonexistent), awaiting their destiny on Judgment Solar day.

The Zoroastrian concept of hamistagan is similar to limbo. Hamistagan is a neutral land in which a soul that was neither adept nor evil awaits Judgment Solar day.

In Islam, which denies the existence of original sin in totality, the concept of Limbo exists as Barzakh, the state that exists after expiry, prior to the day of resurrection. During this period, sinners are punished and the fairly purified rest in comfort. Children withal are exempt from this phase, every bit they are regarded as innocent and are automatically classed as Muslims (despite religious upbringing). After death, they become directly to Heaven, where they are cared for by Abraham.[41] According to Christian Louis Lange, Islam as well possesses a al-aʿrāf (cf. Q.7:46) "a residual place or limbo" situated between heaven and hell where there is "neither punishment nor advantage".[42] In Classical Greek mythology, the section of Hades known as the Fields of Asphodel were a realm much resembling Limbo, to which the vast bulk of people who were held to accept deserved neither the Elysian Fields (Sky) nor Tartarus (Hell) were consigned for eternity.

In Buddhism, Bardo (Sanskrit: antarabhāva) is sometimes described as similar to limbo. It is an intermediate country in which the recently deceased experiences various phenomena before beingness reborn in some other state, including sky or hell. Co-ordinate to Mahāyāna Buddhism, the arhat must ultimately embrace the path of the bodhisattva, despite having reached enlightenment. The Laṅkāvatāra Sūtra states that an arhat obtains a "samādhikāya (rapture-trunk)" and is reborn in a lotus in a transitory state of existence, unable to awaken for a whole eon. This is likened to a person intoxicated who must spend a certain menses of time before becoming sober.[43]

Cultural references [edit]

  • In the Divine One-act poem Inferno, Dante depicts Limbo as the first circumvolve of Hell. The virtuous pagans of classical history and mythology inhabit a brightly lit and cute – but somber – castle, which is seemingly a medieval version of Elysium. They include Hector, Julius Caesar, Virgil, Electra, and Orpheus. Virtuous non-Christians, such as the Muslims Saladin and Averroes, were also described as among its residents.
  • In his novel In the First Circle, Russian writer Aleksandr Solzhenitsyn used Dante'south kickoff circle, or limbo for innuendo.
  • 1 of Nobel Prize-winning poet Seamus Heaney's best known works is titled Limbo.
  • In the Artemis Fowl series, "Limbo" is the timeless plane of existence where the demon fairies are trapped until The Lost Colony.
  • In the motion picture Inception, Limbo is a deep subconscious level, far beyond simulated enkindling, and a state in which the characters may be trapped indefinitely.
  • In the 1973 adult film The Devil in Miss Jones, The chief grapheme Justine Jones who only killed herself by slitting her wrists somehow finds herself in Limbo.
  • In The Monster Team, a 1987 comedy/horror film written by Shane Black and Fred Dekker, the mode to defeat the monsters is to open a hole in the universe and cast them into Limbo.
  • In The Matrix Revolutions, tertiary and last installment of The Matrix series, Neo gets trapped in a train station named Mobil Ave. He learns that the station (located "nowhere") is a sort of borderworld, a passage betwixt the "Matrix" and the "Machine" (the place where the Machines reside in the real) world. Mobil is an anagram of Limbo.
  • In the concluding episode of the BBC fourth dimension travel/cop show Ashes to Ashes (Series 3, Episode viii), it is revealed that the earth that Alex Drake awoke to subsequently being shot, which Sam Tyler described and that other major characters inhabit, is a kind of Limbo, 1 seemingly specifically for members of the police forcefulness, who had died in violent or sudden ways.
  • In the indie game Limbo, a boy walks through a blackness and white world searching for his sister.[44]
  • In DmC: Devil May Cry, Limbo is a parallel dimension in which the main setting of Limbo City becomes a demonically influenced version of its real globe counterpart. The demons that rule Limbo City can drag their victims into Limbo and manipulate the landscape to create twists and turns to entrap the protagonist, Dante.
  • In Marvel Comics, Limbo is the name of 2 dimensions: ane is a section outside of time ruled over by a future version of Kang the Conquistador called Immortus, the other is a dimension of demons commonly under the rule of Belasco.
  • In DC Comics, Limbo is a dimension inhabited by old characters who have been removed from continuity or seemingly abandoned or forgotten.
  • "In Limbo" is the 11th track on Genesis' debut album "From Genesis to Revelation".
  • "In Limbo" is the 7th track on Radiohead'due south 2000 album "Kid A".
  • In the BBC CW TV series The Vampire Diaries, a class of limbo chosen "The Other Side" is created by a powerful witch named Qetsiyah, creating it every bit a Purgatory for all supernatural (vampires, witches, werewolves, doppelgängers, hybrids, etc.) beings become in death, it prevents whatever supernatural being from reaching a form of Heaven called "Peace".
  • In Warframe, one of the many playable Warframes is named Limbo, who has the ability to travel through a second dimension called the Rift Aeroplane, by tapping into the Void to his advantage confronting his enemies and in some support to his allies.
  • Sitting in Limbo is a song by Jamaican vocalist/writer/composer/actor Jimmy Cliff, he recorded it at Musculus Shoals Audio Studio in Alabama, United states in 1971, for his album Some other Cycle. The vocal can exist heard in the 1972 Perry Henzell's film The Harder They Come as a prophetic musical prelude to Ivan's expiry, the graphic symbol played by Cliff himself.
  • In the anime/manga Naruto, Limbo is described as an "in-betwixt dimension" which is connected to the real earth but cannot be seen by people without the special viewing ability "Rinnegan".
  • In the anime/manga Inuyasha, Limbo was called the "Border of the Afterlife" which is the demon graveyard uses the Black Pearl, Tekki, the blood that connects to the underworld, and the gateway to the edge from the Realm of Burn in Feudal Japan.
    • In Inuyasha the Movie: Swords of an Honorable Ruler, Toga's third sword And so'unga can transport to the border.
  • In Yashahime: Princess One-half-Demon, Moroha will use the Black Pearl to enter the Border of the Afterlife to reunite with her parents.

See likewise [edit]

  • Intermediate country
  • Matarta in Mandaeism
  • Shatrin in Mandaeism
  • Spirit world (Latter Day Saints)
  • Spirits in prison

References [edit]

  1. ^ Christ in Limbo, Indianapolis Museum of Art
  2. ^ Cosmic Encyclopedia: Hell: "However, in the New Attestation the term Gehenna is used more frequently in preference to hades, equally a name for the place of punishment of the damned. … held in abomination past the Jews, who, appropriately, used the name of this valley to designate the home of the damned (Targ. Jon., Gen., iii, 24; Henoch, c. xxvi). And Christ adopted this usage of the term." Jewish Encyclopedia: Gehenna: Sin and Merit: "It is frequently said that certain sins volition lead homo into Gehenna. The name "Gehenna" itself is explained to mean that unchastity will lead to Gehenna (; 'Er. 19a); and so also will adultery, idolatry, pride, mockery, hypocrisy, anger, etc. (Soṭah 4b, 41b; Ta'an. 5a; B. B. 10b, 78b; 'Ab. Zarah 18b; Ned. 22a)."
  3. ^ "SUMMA THEOLOGIAE: Christ's descent into hell (Tertia Pars, Q. 52)". www.newadvent.org . Retrieved 15 January 2020.
  4. ^ Canon of the Catholic Church, 633
  5. ^ See Bishop Hilarion Alfeyev: Christ the Conqueror of Hell
  6. ^ François Xavier Schouppe (2010). Abridged course of religious didactics, apologetic, dogmatic, and moral: for the apply of Catholic colleges and schools. Burns & Oates. p. 248. ISBN9781445555904.
  7. ^ Anne Clark Bartlett; Thomas Howard Bestul (1999). Cultures of Piety: Medieval English Devotional Literature in Translation. Cornell Academy Printing. p. 100. ISBN0-8014-8455-3.
  8. ^ Timothy Radcliffe (2004). Seven Last Words. Burns & Oates. p. 25. ISBN0-86012-397-9.
  9. ^ Stromata, book Vi, chapter Vi
  10. ^ a b The Hope of Salvation for Infants Who Dice without Being Baptised, ITC, 22 April 2007.
  11. ^ Study by International Theological Commission, 22 Apr 2007, 32–twoscore
  12. ^ Catechism of the Catholic Church, 1261
  13. ^ Romans 5:18
  14. ^ On Merit and the Forgiveness of Sins, and the Baptism of Infants; cf. Study by the International Theological Commission, 22 Apr 2007], 15–xviii]
  15. ^ Study by the International Theological Commission, 22 April 2007, footnote 41]
  16. ^ a b Catechism 110 of the Code of Canons of the African Church
  17. ^ Report past the International Theological Commission, 22 Apr 2007, 19]
  18. ^ Study by the International Theological Committee, 22 April 2007, twenty
  19. ^ Study by the International Theological Commission, 22 Apr 2007, 21–25]
  20. ^ Summa Theologiae, Supplement to the Third Part, EDITOR'South NOTE
  21. ^ Summa Theologica, Supplement one to the Third Role, commodity two
  22. ^ Feingold, Lawrence. The Natural Desire to See God Co-ordinate to St. Thomas and His Interpreters. 2nd edition. Ave Maria: Sapientia Press of Ave Maria University. 2010.
  23. ^ The Promise of Salvation for Infants Who Die Without Beingness Baptised, 23
  24. ^ Council of Florence Session 11 (Balderdash Cantate Domino): "With regard to children, since the danger of expiry is often nowadays and the but remedy bachelor to them is the sacrament of baptism by which they are snatched abroad from the dominion of the devil and adopted every bit children of God, it admonishes that sacred baptism is non to be deferred for forty or eighty days or any other period of time …"
  25. ^ Quango of Florence Session six "… the souls of those who depart this life in actual mortal sin, or in original sin alone, become down straight away to hell to exist punished, but with unequal pains."
  26. ^ Session 15, 6 July 1415
  27. ^ The Quango of Trent – The Sixth Session, translated past J. Waterworth (1848 ed.), London: Dolman (retrieved from Hanover Higher)
  28. ^ Pius Ten. Catechismo della dottrina cristiana (PDF) (in Italian). p. 30 (Question 100).
  29. ^ "Other emergency means of baptism for children dying without sacramental baptism, such as prayer and the desire of the parents or the Church (vicarious baptism of desire – Cajetan), or the attainment of the use of reason in the moment of decease, so that the dying child can decide for or against God (baptism of want – H. Klee), or suffering and death of the child every bit quasi-Sacrament (baptism of suffering – H. Schell), are indeed possible, but their actuality cannot be proved from Revelation. Cf. Denzinger 712." Ludwig Ott, Fundamentals of Catholic Dogma, Book 2, Section 2, § 25 (p. 114 of the 1963 edition)
  30. ^ Congregation for the Doctrine of the Religion (twenty October 1980), "The Church'southward Mission", Pastoralis Actio, CatholicCulture.org
  31. ^ Catechism of the Catholic Church, 1257–1260
  32. ^ Mark x:14; cf. 1 Tim ii:4
  33. ^ Catechism of the Catholic Church building, 1261 Archived 30 September 2007 at the Wayback Auto
  34. ^ a b c Cosmic News Service (20 April 2007). "Vatican committee: Limbo reflects 'restrictive view of conservancy'". Retrieved 20 April 2007. Archived 8 May 2007 at the Library of Congress Web Archives
  35. ^ cf. John 16:12
  36. ^ cf. 1 Thes 5:18
  37. ^ "Vatican City: Pope Closes Limbo". The New York Times. 21 Apr 2007.
  38. ^ "Limbo: Recent statements past the Catholic Church building, and Protestant views". Religioustolerance.org.
  39. ^ Alma 40:21 Meet Spirit world (Latter Twenty-four hours Saints)
  40. ^ D&C 137:7 See Baptism for the Expressionless
  41. ^ Al-Bukhary, Volume nine, Book 88, Number 171
  42. ^ Lange, Christian (2016). "Introducing Hell in Islamic Studies". In Christian Lange (ed.). Locating Hell in Islamic Traditions. BRILL. p. 14. ISBN978-90-04-30121-4.
  43. ^ Verrill, Wayne (2012). The Yogini'due south Eye: Comprehensive Introduction to Buddhist Tantra. Xlibris Corporation. p. 68. ISBN9781477150443.
  44. ^ "Interview with Leight Alexander". gamasutra.com.

External links [edit]

  • Vanhoutte, Kristof K.P. (2018) Limbo Reapplied. On Living in Perennial Crunch and the Immanent Afterlife. Cham, Palgrave Macmillan.
  • Herbermann, Charles, ed. (1913). "Limbo". Catholic Encyclopedia. New York: Robert Appleton Company.
  • The Promise of Conservancy for Infants Who Die Without Being Baptized (certificate of the International Theological Commission)
  • Unbaptized Infants Suffer Fire and Limbo Is a Heretical Pelagian Fable(a Traditionalist sedevacantist perspective)

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Source: https://en.wikipedia.org/wiki/Limbo

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