David believed that the child was in heaven and that one day, he would join him there.

I shall go to him, but he will not return to me.” (2 Samuel 12:22,23). We know of no means other than sacramental baptism for conferring upon any soul that character which configures the recipient to the common priesthood of the Faithful enabling participation in the Eucharistic Sacrifice. In Romans 1:20 Paul describes recipients of general revelation as being “without excuse.” They can’t blame their unbelief on a lack of evidence.

See also the Catechism of the Catholic Church, ¶1261. He will always do what is perfectly right. What we can know for certain, however, is that the Judge of all the earth will do justice.

I saw the beauty of it firsthand.

They may have an abusive boyfriend or husband, they might be very poor, or they may sincerely believe that they simply cannot properly take care of another child.

Some theologians believe that, after their deaths, God gives aborted and miscarried babies full knowledge so that they may make their own decision about eternity, just as they would have done here on earth.2. “This big corporation won’t miss these little things.”  “If I don’t cheat, I’ll be at a disadvantage.”  “Taxes are way too high anyway, so I’ll just pad these deductions a little.”  Similarly, women who abort often try to justify their actions in one way or another. In other words, wouldn’t those who die in infancy have an “excuse” in that they neither receive general revelation nor have the capacity to respond to it? The children of born-again parents do not automatically go to heaven; neither do the parents of children in heaven automatically join them there. All of us have a strong urge to rationalize our sins in order to calm our stinging consciences. Recent revelatory videos about the practices of Planned Parenthood have stirred many to ask about the eternal destiny of these precious unborn babies.
This is inconsistent with the history of the one true Church’s practices. And, of course, there is the baptism of desire. . It appears to be the reason he ceases from the display of grief. Illustration of an human fetus at 6 months. Bookmark the permalink. In the seven days before his death, David fasts and prays, hoping that “the Lord may be gracious to me, that the child may live.” Yet following the child’s death, David washes, eats, and worships. It is concomitant with the viciousness of abortion’s crime that it deprives an innocent child not only of life, but of a necessary means of salvation. And what happens to the offspring of unbelievers? It seems only logical to apply the same reasoning in the case of children who die before birth.

They are guaranteed eternal life. We have what would appear to be clear biblical evidence that at least some infants are regenerate in the womb, such that if they died in their infancy they would be saved. Can I bring him back again? If an expectant Catholic couple have the intention of baptizing their child after he or she is born, but miscarry instead, we can be confident that the child was baptized by the desire of his or her parents. Related to the above point, is what R.  A. Webb states: [If a deceased infant] were sent to hell on no other account than that of original sin, there would be a good reason to the divine mind for the judgment, but the child’s mind would be a perfect blank as to the reason of its suffering. I shall go to him, but he will not return to me” (v. 23). Specifically, see Father Francis C. O’Hara’s article entitled “Limbo ― in Terms of Abortion” in the January 1985 issue and the rebuttal letters by Father Thomas Cleary, Father David Altman and Richard A. Ruth in the June 1985 issue. Beginning in the Middle Ages, many theologians, including Aquinas and Duns Scotus, postulated that children who died before birth resided in a place of perfect natural happiness known as “Limbo.”  Although the theory of Limbo remains a theological possibility, it has generally fallen into disuse in favor of alternatives that hold out greater theological hope.

So, like the third school, this fourth perspective believes that some kids will go to heaven whilst others will go to hell. It is also grossly materialistic, assuming that our personal welfare or status is our highest calling in life. It is clear from the Scriptures that an unborn baby is known by the Lord, even from the time of conception (Psalm 139:13-16). I affirm their salvation, though, neither because they are innocent nor because they have merited forgiveness, but solely because God has sovereignly chosen them for eternal life, regenerated their souls, and applied the saving benefits of the blood of Christ to them apart from conscious faith. The rationale here is that every single babe is a child of Adam, therefore, he/ she is worthy of eternal condemnation. The Bible nowhere speaks dogmatically about the eternal state of little ones. The Lord has a group chosen by sovereign grace; but these chosen ones do not necessarily have to belong to believing parents. The spiritual life is the ultimate life.
Since newly born babies are not responsible for their actions before God, they cannot be condemned. So let us briefly consider the question: do aborted babies go to Heaven? 6:9–10; Rev. The greatest theologians of the Church, including St. Thomas Aquinas, St. Augustine and St. Leo the Great, have all pondered this question at length. Will Some Christians Smell Like Smoke on Judgment Day? If heaven is 'oneness' then seperation comes with the development of the subject/object divide implicit in objective thought hence at that point of development - the point where one must make efforts to return to heaven is reached. The same question applies to those who live beyond infancy but, because of mental disability or some other handicap, are incapable of moral discernment, deliberation, or volition. The concept “Baptism of Desire” is an inversion of “desire for Baptism” spoken of in the canons of Trent addressing Justification. As good Protestants, we must always adhere to Sola Scriptura in our theology; and not to our personal whims or fancies. Learn more. Most women understandably feel some degree of guilt about having an abortion.

Again, this is a subjective (and perhaps sentimental) question. To abort a child because the mother’s circumstances are difficult is the ultimate statement of despair and is an offense against hope. The evidence for this view is scant, but significant. If this is merely a reference to the grave or death in the sense that David, too, shall one day die and be buried, one wonders why he’d say something so patently obvious. Perhaps. In summary, Christians believe that aborted children are happy after they die, whether or not they are in the presence of God. May God help us to do so! Children are better off dying, they’re going to be in Heaven forever.”.

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