We use local storage to store your consent preferences on your device. Read more about the essential information we store on your device to make our web pages work. To make our web pages work, we store some limited information on your device without your consent. The lightweight mobile page you have visited has been built using Google AMP technology. You may be asked to set these preferences again when you visit non-AMP BBC pages. From the Council of Trent (1545–63) onward, there were considerable differences of opinion as to the extent of the infant souls’ deprivation, with some theologians maintaining that the infants in limbo are affected with some degree of sadness because of a felt privation and other theologians holding that the infants enjoy every kind of natural felicity, as regards their souls now and their bodies after the resurrection.These settings apply to AMP pages only. The damnation of infants and also the comparative lightness of their punishment thus became articles of faith, but the details of the place such souls occupy in hell or the nature of their actual punishment remained undetermined. The Roman Catholic Church in the 13th and 15th centuries made several authoritative declarations on the subject of limbo, stating that the souls of those who die in original sin only (i.e., unbaptized infants) descend into hell but are given lighter punishments than those souls guilty of actual sin. Later theologians followed Augustine in rejecting the notion of any final place intermediate between heaven and hell, but they otherwise were inclined to take the mildest possible view of the destiny of the irresponsible and unbaptized. Augustine recoiled from such Pelagian teachings and drew a sharp antithesis between the state of the saved and that of the damned. Indeed, some of the Greek Fathers expressed opinions that are almost indistinguishable from the Pelagian view that children dying unbaptized might be admitted to eternal life, though not to the kingdom of God. Generally speaking, it may be said that the Greek Fathers of the Church inclined to a cheerful view and the Latin Fathers to a gloomy view.
The question of the destiny of infants dying unbaptized presented itself to Christian theologians at a relatively early period. Traditionally, this “children’s limbo” included not only dead unbaptized infants but also the mentally impaired. Two distinct kinds of limbo have been supposed to exist: (1) the limbus patrum (Latin: “fathers’ limbo”), which is the place where the Old Testament saints were thought to be confined until they were liberated by Christ in his “descent into hell,” and (2) the limbus infantum, or limbus puerorum (“children’s limbo”), which is the abode of those who have died without actual sin but whose original sin has not been washed away by baptism. The word is of Teutonic origin, meaning “border” or “anything joined on.” The concept of limbo probably developed in Europe in the Middle Ages but was never defined as a church dogma, and reference to it was omitted from the official catechism of the church that was issued in 1992. Limbo, in Roman Catholic theology, the border place between heaven and hell where dwell those souls who, though not condemned to punishment, are deprived of the joy of eternal existence with God in heaven.
THE YEAR LIMBO HOW TO
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