Original Sin, Infants, and Hell

It has been over 10 days since I last posted...mainly because I've been overwhelmed with different things at work and just not having enough time to sit in front of the computer lately! :)

Although I'm going to pick up on posting again, this first post tonight is not my own but is that of a dear friend and brother in the Lord who is currently at The Southern Baptist Seminary in Louisville, Kentucky. If it were not a sin to be covetous I would definitely covet all of the knowledge that he is absorving there! j/k!

Seriously though, this brother is a strong man of faith and one whose walk with God is impressive. I wish that I was always surrounded by men like him but unfortunately they are very rare. But in any case, he has written the following paper for one of his classes and I begged his permission to post in on here because I liked it so much. I hope whomever reads this blog will enjoy it as well...maybe even be comforted.

Here goes:

Does original sin mean that those dying in infancy go to HELL?

Introduction

It is difficult to imagine a more tragic event than the death of a child. A child dying in infancy leaves so many questions about what their life would have been like. For those who have lost children, “The pieces don't fit together and perhaps never will. We cling to our faith, pick up the pieces, and make the most of what life has left for us.”1 The effects on parents include anger, guilt, loss of sleep, and loss of appetite.2

Sadly enough this tragedy is all to common. For 2006 alone, UNICEF estimates that there were 9,733,000 deaths of children between birth and exactly five years of age worldwide.3 Few people haven't either experienced this tragedy personally or else know someone who has. While there are countless (many times interesting) theological and philosophical debates about issues such as the age of the earth or the Imago Dei, this issue is a more personal one that touches on a deep emotional level. This is a crucial question that must be answered for those who are in ministry. As John MacArthur said, “how can you be a pastor and not get an answer to that question? Because you're dealing with people constantly who go through this.”4 The reason for a given answer should rest on solid biblical support and not on sentimental hope. Parents and family members need strong assurance in such situations.

Positions

At one level, there are three simple answers to the question of whether original sin means that those dying in infancy go to hell: “yes”, “no”, or “it depends.” Under the prevailing pluralistic views of our day, there are probably very few who would answer in the affirmative. People would rather believe that hell does not exist, and even if it does, a loving God would certainly not send babies there. However, the other two answers (“no”, or “it depends”) can be further differentiated by the reasons for answering in a particular way. Although there are several possible positions on this topic, this paper will focus on four common ones.

For a universalist the answer to the question under consideration is an easy one: ultimately, no. J. I. Packer defines a universalist as “some who believes that every human being whom God has created or will create will finally come to enjoy the everlasting salvation into which Christians enter here and now.”5 The reasoning is that since God is love, “eternal punishment” is not worthy of Him.6 Thus those dying in infancy will either not go to hell at all, or only be there temporarily.

For those who believe in a second chance for salvation after death or post-mortem salvation, the answer would be “it depends.” Gregory of Nyssa and “many contemporary theologians” hold this view.7 According to this view, the gospel is preached to those who have died and they have an opportunity to accept or reject salvation.8 Those who hold this view typically see a connection between 1 Peter 3:18-19 and 1 Peter 4:6, and appeal to these verses for biblical support.9 These verses state that Christ preached to spirits in prison. Therefore whether or not those dying in infancy go to hell depends on whether or not they accept God's gift of salvation.

The question of the eternal state of those dying in infancy could also be answered “it depends” for a completely different reason. Others would take the position that it depends on whether or not the infant was baptized. Under this view baptism is required for forgiveness of sins and salvation.10 Although there are variations in this teaching, it can be found in Lutheranism, British Anglicanism, American Episcopalianism, and Roman Catholicism.11 John 3:5, which speaks of being born of water and Spirit, is appealed to by Roman Catholics to support this view.12

Although supported by some and opposed by others, infant baptism was practiced in the church as early as the third century.13 Tertullian for instance opposed it, but referred to it in one of his works.14 Due to the fact that baptism was believed to be required to enter heaven (based on John 3:5), infants for whom imminent death was probable were baptized.15 Augustine was a notable figure who supported the practice and used it to argue for original sin.16

The final position considered in this paper denies that those dying in infancy go to hell, but for different reasons than the positions with the same answer discussed above. In other words, all infants do not go to heaven because they are innocent or because everyone eventually goes to heaven. To put it simply they go to heaven for the same reason children and adults do: God's grace. Those who hold this position include John Newton, Augustus Toplady (author of the words to “Rock of Ages”), and Benjamin Warfield.17 Dr. Nash also takes this position and establishes it on four propositions: 1. original sin leaves infants guilty, depraved, and in need of salvation, 2. “it must be on the basis of Christ's atonement”, 3. it can only be the result of regeneration and sanctification “by the grace of God”, and 4. “salvation must occur before death”.18 His book When a Baby Dies argues that not only infants, but also “all mentally handicapped persons whose intellectual and moral judgment cannot surpass that of children are saved”.19

Support

The final position discussed above, namely that all those dying in infancy do not go to hell is the position advocated by this paper. On the face of it this appears to be a very bold claim. Such a conviction, if strongly held would provide great assurance to grieving parents, family members, and friends. However the reasons for such a conviction must be carefully considered. This paper now intends to show that there is biblical support for this contention.

Before going further an important presupposition should be pointed out in the title of this paper: “original sin.” This is also referred to as “inherited sin”, and is defined as the “guilt and tendency to sin that all people inherit because of Adam's sin.”20 In other words, it will not be argued that infants (born or unborn) do not go to hell because of their innocence.

In his book Dr. Nash bases his position an four main points. First is that “infants are incapable of moral good or evil.”21 They do not know right from wrong and “are not moral agents” (Deuteronomy 1:39).22 For example, in Jeremiah 19:4 they are even referred to as innocent.23

The second point builds on the first: “divine judgment is administered on the basis of sins committed in the body”.24 In several passages of the Bible it is clear that God judges people based on their good or bad actions (e.g. 1 Corinthians 6:9-10 and 2 Corinthians 5:10). The great white throne judgment in Revelation 20 is a case in point. Here the dead are judged based on their actions as recorded in books. Since infants have not committed any consciously evil acts (point 1), there is therefore nothing for which they can be judged.25

The third point is that there are examples of regenerate infants in the Bible.26 The examples given are Jeremiah (Jeremiah 1:5) and John the Baptist (Luke 1:15).27 His reasoning goes that if “this sort of thing happens even once, it can certainly happen in other cases”.28

The last point has to do with little children and their relationship to Jesus in the Gospels.29 An account is recorded in Matthew 19:13-15, Mark 10:13-16, and Luke 18:15-17 where parents brought their children to Jesus for Him to bless them. Although the disciples discouraged the parents from doing this, Jesus actually welcomed them. Charles Hodges and John Calvin's comments on these verses are cited, indicating that children can indeed be saved.30

In their article “The Salvation of the 'Little Ones': Do Infants who Die Go to Heaven?”, Dr. Mohler and Dr. Akin argue in much the same way as Dr.Nash. They also emphasize that judgment will be based on actions and do not believe that those dying in infancy have committed sins in the body.31 In Deuteronomy 1, the Israelites are punished for their rebellion by not being allowed to enter the Promised Land. Their children however are excluded from this judgment because they don't know good or evil. Dr. Mohler and Dr. Akin “believe that this passage bears directly on the issue of infant salvation, and that the accomplished work of Christ has removed the stain of original sin from those who die in infancy”.32

C.H. Spurgeon held a similar view on infant salvation, which he espoused in a sermon. He began by discussing the way he believed infants are saved. He denied that it was based on innocence. Instead they are saved because they are elect, “redeemed by the precious blood of Jesus Christ”, and regenerated by the Holy Spirit.33 Some of the reasons he gives for believing that infants are saved are the “goodness of the nature of God”, “the known character of our Lord Jesus Christ” in accepting children, and “the ways of grace”.34 Infant salvation is also inferred by Spurgeon based on the very great number of souls that will be saved. He cites the great number of redeemed in Revelation and God's promise to Abraham that he would have children as numerous as the stars in heaven. Further support for infant salvation is seen in David's expectation of going to be with his first child by Bathsheba after it died (2 Samuel 12:23). Spurgeon thoughtfully points out that David did not say the same thing, but only wept bitterly at his rebellious son Absalom's death. In passing it is also noted that God refers to the Israelite children who were sacrificed to idols as “My children” (Ezekiel 16:21).

MacArthur shared his own similar view of infant salvation in two sermons. He begins his case by citing God's intimate and exhaustive knowledge of every life as personal creator. In Job 3:16-17 and Ecclesiastes 6:3-5, it is also noted that stillborn children are referred to as being better off because they are at rest. Rather than focus on a particular age, the emphasis is on a condition of accountability that varies from child to child. The salvation of infants is consistent with the doctrine of election in reformed theology and magnifies God's grace. The means of salvation, MacArthur contends is “the sacrificial work of Jesus Christ because that is the only means that anybody can be saved.”35

The case MacArthur builds is further supported by judgment based on sins, primarily unbelief, in Revelation 20:11-12. In Romans 1, pagans are “without excuse” because they willfully choose not to believe, whereas children don't understand sin, God, or the gospel. Although many other verses are cited, perhaps the strongest support for this argument is in Matthew 18. Here while using a child as an analogy for a believer Jesus says it's not the Father's will that one of them should perish.

Objections

The strength of any position depends not only on the support for it, but also its ability to handle objections. Space does not allow every objection to be addressed in detail. However, the major assertions of the other views will be discussed.

Original Sin Rejected, Innocence of Children Asserted
One objection could be made against the presupposition of original sin inherent in the title of this paper. Are infants and even unborn babies really guilty of sin? How can this be when in the case of an unborn infant they have not committed any sinful acts? Under this view they are innocent as infants and only become guilty when they commit sinful acts later in life. Based on their innocence, a loving God would not send them to hell.

Universalism – All Will Be Saved
Another objection that could be made to this paper's position could be made by a universalist. Such a person would say that all the theological justification for infants going to heaven is really unnecessary. After all, everyone goes to heaven eventually. For such a person the answer is simple since infants are just another group of God's people that will be included under the broad statement, “all will be saved.”

Post-mortem Salvation
An individual who believes that people will have a second chance to hear and respond to God's offer of salvation after death would bring an entirely different objection. This view would stress the conditional aspect based on an individual's response. In this case it would be wrong to comfort parents and family members that a deceased child is in heaven. This would be giving them false hope, since the child might reject the gospel.

Baptism Is Required For Salvation
And finally those who hold to some form of baptismal regeneration would vehemently object to this paper's position. They would contend that it is an error to insist that all dying in infancy will go to heaven. Instead they would affirm that only those children who were baptized before death will be saved. Under such a view it would be deceitful to answer questions from grieving parents with assurance that their child is in heaven.

Defense

The objections listed above are mostly related to assertions in the other positions. Each one will now be examined in turn. Throughout this section the intention is to show that the other positions lack biblical support.

Original Sin Rejected, Innocence of Children Asserted
Discussing the doctrine of original sin could easily take up an entire paper itself. Pelagius taught that “the sin of Adam and Eve injured themselves alone” and that “a newborn child is in the same state as Adam before the fall”, but in 418 a council at Carthage pronounced anathema “on those who say a newborn child is not condemned to eternal punishment for what was acquired from Adam.”36 The key passage for original sin is Romans 5:12-19. Based on it, infants “begin life with both the corrupted nature and the guilt that are the consequences of sin.”37 Romans 3:23 indicates that all have sinned, and Romans 6:23 pronounces the punishment as death. Since all people die, which is the penalty for sin, this proves the universality of sin.38 Aside from verses like Romans 3:23 which teach that all sin (see also Psalm 14:3, Romans 3:10, and 1 John 1:8), numerous other verses attest to the sinfulness of children. Genesis 8:21 for example speaks of evil inclinations of the heart from childhood. David admits that he was sinful at the time of his birth (Psalm 51:5). The wicked are sad to go astray and speak lies from the womb in Psalm 58:3. Apart from scripture, most parents if they are honest will admit that their babies are not born innocent. Children don't have to be taught how to be selfish!

Universalism – All Will Be Saved
Universalists typically maintain that a loving God would not send people to hell. They appeal to passages in the Bible that indicate that God desires all to be saved (e.g. 1 Timothy 2:4; 2 Peter 3:9). However the universal terms “are all limited or generalized by their context in such a way that it is nowhere possible to maintain that every human being everywhere, past, present, and future, is being clearly, specifically, and inescapably spoken of as destined for salvation.”39

From a philosophical standpoint, universalism also has an inherent weakness. Most universalists uphold the free will of man. Yet, they are not able to demonstrate how God “can bring about the reconciliation of all free creatures . . . if the creatures remain forever free.”40

Another flaw in universalism is that it conveniently ignores more numerous passages anticipating “the final rejection and destruction of some because of their unbelief” (John 3:18; 5:29; Hebrews 3:14-19).41 The parables of Jesus regarding the end of the age consistently portray two classes of people: believers and unbelievers, sheep and goats, wheat and tares. In Matthew 25:31-46, there is a clear parallel between eternal punishment and eternal life for these two groups.

While it is certainly true that the Bible teaches that God is loving (1 John 4:8), there are numerous other attributes of God affirmed as well (holiness, righteousness, omniscience, justice, etc.). The essence of an infinite divine being cannot be summed up in a single quality (1 Timothy 3:16). In conclusion, Dr. Mohler and Dr. Akin refer to Universalism as “a dangerous and unbiblical teaching” that “offers a false promise and denies the Gospel”.42

Post-mortem Salvation
This view is related to universalism in that it postulates a way that all can be saved, but it too has no biblical support. J. I. Packer offers a couple of critiques of this view. There are numerous passages which emphasize that the decisions made in this life are decisive (Matthew 12:32; John 8:21; Galatians 6:7). The central passage used to support it (1 Peter 3:19), speaks of Christ preaching to spirits in prison. The interpretation of this text is disputed. According to Packer, the best explanation of this passage is Wayne Grudem's view that it “speaks of a message to a particular group, not to all the dead as such.”43

The link between 1 Peter 3:18-19 and 4:6 which is used to expand the scope of the preaching, is also tenuous at best. Dr. Nash gives several reasons why these verses do not teach post-mortem salvation. First it would contradict scripture (2 Corinthians 5:10 for example). Secondly, 1 Peter 4:1-5 breaks any continuity which could be used to equate the spirits in prison and the dead.

Thirdly, there are other plausible interpretations of the dead in 1 Peter 4:6. One interpretation is that it refers to spiritual death at one time and that the gospel brought spiritual life.44 Finally, note that in context it does not make any sense for Peter to tell persecuted Christians to remain faithful when the “unbelievers behind all their suffering will have a second chance to be saved after they die.”45

Baptism Is Required For Salvation
This objection has been debated for centuries and could also easily be the topic for a paper in itself. Dr. Mohler dismisses this contention by noting that there “is simply not a shred of biblical support for this argument.”46 The book Is Baptism Essential to Salvation? by Austin Crouch examines nine main passages used by advocates of baptismal regeneration to support their position.

One passage cited actually teaches the opposite. Mark 16:15 states that belief and baptism results in salvation, while unbelief results in damnation. Note that “Jesus did not say 'he that believeth and is not baptized shall be damned.'”47

Based on Romans 6:3 and 1 Peter 3:21, Crouch concludes that baptism “is a likeness or figure of the facts of Christ's death, burial, and resurrection.”48 Salvation is by belief in Jesus Christ while the “believer symbolizes in baptism the grounds on which his salvation depends.”49 Crouch wonders how anyone can “hold that baptism must be added to bring about remission of sins or salvation” in light of the many passages on faith (e.g. John 3:15-16, 18, 36; Romans 1:16; 1 John 5:13).50 MacArthur states that “this would make salvation not an act of grace but an act of works. That is no credit to the grace of God. The point must be rejected outright.”51

Conclusion

This paper has attempted to show that there is a biblical basis for the belief that all those dying in infancy go to heaven. This is an issue that all pastors should wrestle with due to the likelihood of someone under their care experiencing a loss of a child. Whatever position is arrived at should have biblical support and be held with firm conviction.

1Richard S. Hipps, ed., When a Child Dies: Stories of Survival and Hope. (Macon, Georgia: Peake Road, 1996), preface.
2John MacArthur, “The Salvation of Babies Who Die, Part 1” Grace To You [on-line], accessed 2 April 2008; available from http://www.gty.org/Resources/Transcripts/80-242; Internet.
3The State of the World's Children 2008. (United Nations Children's Fund Division of Communication, 2007), 117. Available from http://www.unicef.org/sowc08.
4John MacArthur, “The Salvation of Babies Who Die, Part 1” Grace To You [on-line], accessed 2 April 2008; available from http://www.gty.org/Resources/Transcripts/80-242; Internet.
5J.I. Packer, “Universalism: Will Everyone Ultimately Be Saved?,” in Hell Under Fire: Modern Scholarship Reinvents Eternal Punishment, eds. Christopher W. Morgan and Robert A. Peterson (Grand Rapids, Michigan: Zondervan, 2004), 170.
6Ibid., 172.
7Albert Mohler, Jr. and Daniel L. Akin, “The Salvation of the 'Little Ones': Do Infants who Die Go to Heaven?” www.AlbertMohler.com [on-line], accessed 30 March 2008; available from http://www.albertmohler.com/FidelitasRead.php?article=fidel036; Internet.
8Ronald H. Nash, When a Baby Dies: Answers to Comfort Grieving Parents. (Grand Rapids, Michigan: Zondervan, 1999), 34-35.
9Ibid., 36.
10Ibid., 45.
11Ibid., 46.
12Ibid., 46.
13Everett Ferguson, From Christ to Pre-Reformation, vol. 1 of Church History (Grand Rapids, MI: Zondervan, 2005), 148-50.
14Ibid., 150.
15Ibid., 151.
16Ibid., 279.
17Ibid., 69-70.
18Ronald H. Nash, When a Baby Dies: Answers to Comfort Grieving Parents. (Grand Rapids, Michigan: Zondervan, 1999), 59.
19Ibid., 59-60.
20Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine. (Grand Rapids, MI: Zondervan, 2000), 1245.
21Ibid., 60.
22Ibid., 60.
23Ibid., 60.
24Ibid., 60.
25Ibid., 60-62.
26Ibid., 64.
27Ibid., 64.
28Ibid., 65.
29Ibid., 65.
30Ibid., 67-68.
31Albert Mohler, Jr. and Daniel L. Akin, “The Salvation of the 'Little Ones': Do Infants who Die Go to Heaven?” AlbertMohler.com [on-line], accessed 30 March 2008; available from http://www.albertmohler.com/FidelitasRead.php?article=fidel036; Internet.
32Mohler and Akin, “The Salvation of the 'Little Ones': Do Infants who Die Go to Heaven?”.
33C. H. Spurgeon, “Infant Salvation” The Spurgeon Archive I. [on-line], accessed 30 March 2008; available from http://www.spurgeon.org/sermons/0411.htm; Internet.
34C. H. Spurgeon, “Infant Salvation” II.
35John MacArthur, “The Salvation of Babies Who Die, Part 1” Grace To You [on-line], accessed 2 April 2008; available from http://www.gty.org/Resources/Transcripts/80-242; Internet.
36Everett Ferguson, From Christ to Pre-Reformation, vol. 1 of Church History (Grand Rapids, MI: Zondervan, 2005), 280-81.
37Millard J. Erickson. Introducing Christian Doctrine, ed. L. Arnold Hustad. (Grand Rapids, MI: Baker Book House, 1992), 637.
38Ibid., 624.
39J.I. Packer, “Universalism: Will Everyone Ultimately Be Saved?,” in Hell Under Fire: Modern Scholarship Reinvents Eternal Punishment, eds. Christopher W. Morgan and Robert A. Peterson (Grand Rapids, Michigan: Zondervan, 2004), 187.
40Ibid., 189.
41Ibid., 187
42Albert Mohler, Jr. and Daniel L. Akin, “The Salvation of the 'Little Ones': Do Infants who Die Go to Heaven?” AlbertMohler.com [on-line], accessed 30 March 2008; available from http://www.albertmohler.com/FidelitasRead.php?article=fidel036; Internet.
43J.I. Packer, “Universalism: Will Everyone Ultimately Be Saved?,” in Hell Under Fire: Modern Scholarship Reinvents Eternal Punishment, eds. Christopher W. Morgan and Robert A. Peterson (Grand Rapids, Michigan: Zondervan, 2004), 188.
44Ronald H. Nash, When a Baby Dies: Answers to Comfort Grieving Parents. (Grand Rapids, Michigan: Zondervan, 1999), 40.
45Ibid., 41.
46Albert Mohler, Jr., “In the Shadow of Death--The Little Ones Are Safe With Jesus” AlbertMohler.com [on-line], accessed 5 April 2008; available from http://www.albertmohler.com/commentary_read.php?cdate=2005-01-05; Internet.
47Austin Crouch, Is Baptism Essential for Salvation? (Nashville, Tennessee: Broadman Press, 1953), 26.
48Ibid., 20.
49Ibid., 26.
50Ibid., 74.
51John MacArthur, “The Salvation of Babies Who Die, Part 1” Grace To You [on-line], accessed 2 April 2008; available from http://www.gty.org/Resources/Transcripts/80-242; Internet.