This paper provides a brief overview of the Introduction, History and Hermeneutics of Catholic Teaching, and Reasons for

Hope, it will mainly focus on the Theological principles outlined in The Hope of Salvation for Infants who die without Baptism.

Introduction

The introduction deals with the hope that unbaptised infants will be saved even though unbaptised. The grounds for this hope have been developing over the past few decades. Secondly it voices the need to encourage the hope that these infants are saved, since the Church itself prays that no one should be lost and for all to be saved. Further, through Christs incarnation and His paschal mystery, the Church believes that through the Holy Spirit we are made partners in our salvation. Lastly it proclaims that even though Baptism is de fide, the Churchs documents and traditions need to be revised regarding this sacrament. Additionally, the document states that we need to discern whether an unbaptised infant can be saved without his or her cooperation, just as an infant who is Baptised is saved without his or her cooperation. Historia Quaestionis History and Hermeneutics of Catholic Teaching. In looking at the history and the hermeneutics of the Churchs teaching, the Commission found that these infants are saved by the action of the Church in the name of Christ. Thus, the faithful can account for the hope that the infants who die unbaptised can enjoy eternal life in the beatific vision. Inquirere Vias Domini Seeking to Discern Gods Ways Theological Principles

The Commission found that there is no explicit answer from Scripture or Tradition, and thus, the faithful need to turn to certain underlying theological principles. It is the Church who has, through it the meditation of its sacramental ministry, discerned these underlying principles. These principles will be outlined below.

The universal salvific Will of God as Realised Through the Unique Meditation of Jesus Christ in the Holy Spirit.

The Commission articulates that the salvific will of God is an essential concept. This is reflected in the divine love which is manifested both universally and preferentially. Furthermore, this divine love is intertwined and realised in the person of Christ and is found more particularly in those little ones. Jesus maintains that these little ones are entrusted to the angels, so that these little ones should not perish (Mt 18:14). The Commission declares that the universality of the salvific will is that no one is excluded from this salvific will. Considering it is Christ who is God and Man that mediates for us (cf 1Timothy 2:3-6). Further, the Commission affirms that we do not yet see the mystery of Gods salvific will for it is the Spirit that makes this known. The Spirit also encourages us to hope for the final resurrection. Therefore He not only helps us in our prayers, but also encompasses them so as to speak of the pains of all creation. In addition the Commission enunciates the belief that Christ came to save all: to unite all things to him (Eph 1:10) and so that every knee should bow to him in heaven and on the earth and under the earth (Phil 2:10). Dominus Iesus summarises the Catholic position concisely. That the universal salvific will of the Trinity is offered through and accomplished in the Incarnation and Paschal mystery of Christ.

The Universality of Sin and the Universal need of Salvation

This salvific will that save is needed because humanity is sinful. The document utters that sin is within the nature of man and is represented in almost all of the books in the Old Testament. These writers were convinced that sin is persistent in our nature and thus why we see recurrent petitions to God (cf 143:2 and 1Kgs 8:46). Also there are biblical texts that talk of our sinfulness from birth (Ps 51:7 or Job15:14). Additionally Wisdom (Ws 2:24) and Sirach (Sir 25:24) speaks of the effects of sin committed by our first parents and of all humanity. The document also explains that all gentiles and Jews are under the power of sin. (Rom 3:9). This is why humanity needs to be saved by Christ. Its through this new Adams paschal mystery that we are redeemed. This is the case only because of the original sin of the first Adam which all humanity (the Western Church teaches) inherited from him (cf 1 Cor 15:21; Rom 5:12, 15a, 16a, 17a, 18a, 19a).

The Catechism makes it clear that Christ is integral in the salvation of man and that the doctrine of Original sin cannot be tampered with without undermining the mystery of Christ.

The Need for the Church

The Commission expounds that the Church is central to the saving mission of Christ, for Christ (who is the ultimate mediator) is made present to us in his body which is the Church. In fact, Christ himself states that one needs faith and Baptism to be saved, thereby affirming the necessity for the Church which men enter through Baptism. Thus, the Church has a universal mediating role in ministering Gods salvation.

The Necessity of Sacramental Baptism

The necessity of sacramental baptism has been professed as fundamental to the understanding of the faith. The Christian community, from its earliest times, has believed that Baptism is a necessity for salvation as based on scriptural texts (Mt28:19; Mk 16:15 and Jn 3:5). However the absolute necessity for salvation has never been taught by the Magisterium. The early church believed that martyrdom or Baptism by Blood was on such way. Also the early Christians acknowledged the Baptism of desire, which the Council of Trent stated as a way where a person can receive the graces without receiving actual Baptism. The document points out that we need to encourage sacrament al Baptism, but also point that the other forms of Baptism, while not sacramental, need to also be respected. The Commission declares that they are to be respected since they are the realisation of Gods salvific will.

Hope and Prayer for Universal Salvation Christians are a community that hope that unbaptised children may share in Christs redemptive work. Therefore we hope in Gods mercy that these children are saved. Also, as Christian we need to explain to distressed parents, whose infants have died before been baptised, why their own hope for Christs salvation extends to their children as well.

Christians are also of prayer. We pray to God because we hope that all creation will finally share in the glory of God. Thus we proclaim St John Chrysostoms admonition: Imitate God. If he wants all to be saved, then it is reasonable the one should pray for all. Spes Orans Reasons for Hope

The Commission makes it known that although we can never be 100 percent sure that the unbaptised child is saved, we can however know with certainty that God and the Church gives us reason for hope of their salvation. The document states that there is theological and liturgical evidence that these children will be saved and enjoy the beatific vision.

In reading this document one sees that the world has changed. With the advent of the contraceptive pill and the birth of children to parents who have been influenced by cultural relativism and religious pluralism. Hence the need for the study of the question posed. One also sees that there is ample evidence to see that unbaptised children are saved and enjoy the beatific vision. The document makes it clear that the universal salvific will of God is central to this understanding. It makes clear that it is the will of God that all be saved because it is in within the character of God. Too we see that the Church never taught in the absolute necessity of baptism, and in fact acknowledges avenues of salvation other than through sacramental Baptism. Further the document makes it clear that we are a community of hope and prayer. Therefore, as a Christian community, we prayerfully hope that these children enjoy the same joys of those who are baptised with water and the Spirit. So as Christians we should have every confidence that these infants are saved.