No. 71 | Roman Theological Forum | Article Index | Study Program | July-September 1997 |
by Msgr. John F. McCarthy
a. The human fetus has a spiritual soul from the first moment of its conception (page 1).2. The Holy Innocents were martyred in odium fidei by Herod the Great, because the daggers of the assassins were aimed to kill Jesus, but, as I also pointed out (page 4), these babies did not give conscious witness to Jesus Christ or to the Faith. And I went on to say: "It seems, therefore, that all aborted children could actually be martyrs of Christ. Just as the Holy Innocents of Bethlehem were murdered ultimately because of the hatred of Satan for the seed of Mary, Mother of Jesus and of the Church (Gen 3:15), so also are aborted children murdered ultimately because of the hatred of Satan for the seed of Mary, Mother of Jesus and of the Church. ... Would God ever give to Satan the power by acts of murder to rob unborn children of any chance to receive the saving grace of Christ?"
b. The Catechism of the Catholic Church (no. 1261) allows us "to hope that there is a way of salvation for children who have died without Baptism" (page 2).
c. Human persons can be saved, not only by Baptism of water, but also by Baptism of blood and by Baptism of desire (page 2).
d. To be hated by one's parents can pertain to the economy of salvation, since Jesus came also to bring separation of parents against children and of children against their parents (p. 2; cf. Lk 12:51-53).
e. Saint John the Baptist died a martyr, not to the Christian Faith as such, but to the natural moral truth that adultery is forbidden by God, while aborted babies are silent witnesses to the moral truth of their right to life and to the pursuit of eternal happiness in Heaven, as well as to the natural obligation of their parents to protect and nourish them (page 3).
f. The knife of the abortionist is remotely moved by diabolical suggestion arising from the hatred of Satan for Jesus and is thus aimed ultimately at the Person of Jesus (pages 3-4, cf. Apoc 12; Gen 3:15).
g. The Holy Innocents are recognized by the Church as martyrs, even though they did not give conscious witness to Jesus Christ or to any moral truth (page 3).
h. The prophecy of Rachel weeping in Jer 31:15 and in Matt 2:18 may be applicable also to the Church and in a particular way to Our Lady weeping for babies attacked by abortionists (page 4).
i. St. Thomas Aquinas 1 points out that "Baptism does not require a movement of free will" and thus can be given to those who do not recognize it (page 5).
j. St. Thomas 2 teaches that babies in their mother's womb can "achieve sanctification by some privilege of grace, as is evident regarding those who have been sanctified in the womb." St John the Baptist was sanctified in his mother's womb without Baptism of water (page 5; cf. Lk 1:41).
k. Newly born babies, although they have no conscious intent to be baptized, are, nevertheless, validly baptized according to the teaching and practice of the Church (page 5).
l. According to St. Thomas 3, one human person can obtain the grace of sanctification for another, "according to the degree of friendship" that the beseeching person has with God, while the Church teaches that no human person has a greater degree of friendship with God and of motherly care for infants than has the Blessed Virgin Mary (page 6).
m. Jesus has the power to convert the dormant hearts of victimized babies in the womb into beseechers of his grace (page 7, cf. Ps 8:2-3).
n. Since, among other things, the Blessed Virgin Mary brought Our Lord Jesus, while He was in her womb, for the sanctification of St. John the Baptist, while he was in St. Elizabeth's womb, one has concrete historical reason to hope, and even seemingly to declare officially and publicly, that Mary will not fail to bring the sanctifying grace of Jesus to the side of every infant being slaughtered in the womb, so that her love can speak for these infants who cannot yet speak (page 8).
o. For the Church to proclaim intentionally aborted children as martyrs of Jesus Christ would encourage remorse in the hearts of their killers and would also constitute a blow against Satan, who cannot bear to see good brought out of evil.
a. When St. Thomas recommends that the babies of non-believers not be baptized, even in danger of death, if their parents are unwilling (no. 21 above), he must be speaking only about remote danger of death, because to grant a natural right to parents of excluding their children from Heaven is unthinkable. In fact, it is against the teaching and practice of the Church (cf. can. 868.2 of the 1983 Code of Canon Law). And we can confidently say that the natural right of parents to care for their child ends with their decision to murder their child and is then superseded by the right of the Church to sanctify that child (cf. Prov 24:11).
b. St. Thomas says (no. 22 above), with reference to the Holy Innocents of Bethlehem, that they are considered to be martyrs, even though they did not have the conscious intention or desire to suffer for Christ, but they did suffer the penalty of death because of Him. Hence, if babies killed in the womb suffer the penalty of death in some way because of Christ, they may be eligible to become martyrs of Christ.
c. St. Thomas declares (no. 25 above) that little children intend and believe, not by themselves, but through others, namely, through their parents or their sponsors, but especially through the entire membership of the Church. Hence, to the extent that babies being aborted are sponsored in faith by members of the Church in Heaven or on earth, they may be said to have belief in the saving power of Christ and to have the intention of suffering in union with the Passion of Christ, which adds another element to their eligibility for the grace of martyrdom.
d. St. Thomas points out (nos. 13 and 21 above) that Baptism of desire takes the place of Baptism of water only when circumstances exclude the receiving of the sacrament. Otherwise, the Lord Jesus has established the rule that Baptism of water is necessary for salvation (no. 6 above). But babies being aborted are in a situation in which they are prevented from receiving the sacrament of Baptism.
e. St. Thomas avers (no. 24 above) that salvation is available in some way at every age in the life of every human individual. But living in the womb is an age in the life of every human individual, since human embryos and human fetuses are already human individuals endowed with a human soul and with the faculties of intelligence and free will (nos. 5 and 23 above). Therefore, salvation must in some way be available to them, especially if they are facing death in the womb. But Baptism of water is not available, and so, some other means of salvation must be at hand.
f. St. Thomas maintains (no. 21 above) that, since "it is in the power of a man to impede another man from being baptized with water," therefore, "there can be salvation even without Baptism of water by faith and contrition alone." But babies being killed in the womb are being prevented by the power of man from ever receiving Baptism of water. And, as innocent children, they have no need of contrition, while their faith can be supplied from the faith of the Church. Therefore, sanctification should in some way be available to them.
g. No one deserves sanctifying grace and no one merits the first grace, but the only great obstacle to the merciful love of Jesus is bad will, and St. Thomas assures us (no. 24 above) that babies in the womb "do not have an inordinate act of the will." Hence, they are fully disposed for an infusion of sanctifying grace, either directly by Christ or indirectly through the ministry of others. St. Thomas teaches also that, since Original Sin is in children, it is needful that some remedy be available to them, and he goes on to say that "whoever denies that Baptism can be afforded to little children is denying the divine mercy." Hence, one might equally argue that whoever denies that sanctification is in some way available to children being aborted from the womb is denying the divine mercy.
h. St. Thomas maintains (no. 23 above) that children in their mothers' wombs cannot be subjected to the physical or the mental acts of human beings in such wise as to be administered the sacraments of salvation, although they can, "by a privilege of grace," be sanctified by the work of God, "outside of the common law", as though miraculously, "as is evident from those who have been sanctified in the womb." It seems that St. Thomas is here referring to a general law laid down by Jesus and cited by St. Augustine (no. 24 above) to the effect that children who will be born are not to be baptized until they are born. However, this law would not seem to apply to children who will never be born. And thus, St. Thomas says also that, "if a mother should die while a child is living in her womb, the womb should be opened and the child should be baptized." // But not without hesitation does St. Thomas venture to say that a child in his mother's womb cannot be cleansed from Original Sin by any act of man, whether physical or mental, for he adds "as far as human knowledge can tell." In this he is relying partly upon the medical knowledge available in his time, and modern medicine can reach the child physically in the womb. 92
i. St. Thomas explains (no. 25 above) that, when children are being baptized, "it does not matter what the intention is of those who are carrying them," because children intend and believe through the faith of the Church. Hence, the murder of an infant in the womb can be received as a martyrdom.
j. St. Thomas notes (no. 22 above) with the Church (CCC 1257) that it is Christ who principally baptizes, but He did not bind his saving power to the sacraments. We know of the willingness of Jesus to let the little children come unto Him (Mk 10:14). Now, St. Thomas points out (no. 17 above) that circumcision was an efficacious sign of healing from Original Sin, also in the shedding of the blood of the infant, "in which is signified the Passion of Christ." Why, then, would not Jesus see, in the cutting to death of an infant in the womb, a sign of his own Passion, and so administer to the child, either directly or through others, his healing and saving grace?
k. St. Thomas recalls that the children of the ancients "were saved in the faith of their parents" (no. 19 above) or of some other believing adult (no. 20). St. Thomas does not include children in the womb in this operation of faith, which, he says "had the sacramental power which Baptism of water has now." However, he was not adverting to the special case of infants being killed in the womb. Now, the virtue of Christian faith is not weaker after the coming of Christ than it was before. Therefore, why can we not believe with grounded hope that Jesus will use the faith of his Church, and in particular the charity of Blessed Mary and of the saints along with the fervor of his faithful on earth to sanctify these victimized babies? This would be an act of living faith, not having the sacramental power of Baptism, but having intercessory power with the Heart of Jesus.
l. St. Thomas allows (no. 23 above) that, as with Sodom, little children, therefore, even children in the womb, may be temporally punished for the sins of their parents, but he does not say that they may be eternally punished for their parents' sins. Yet, to be deprived of Heaven because of the Sin of one's First Parents would be an eternal penalty that St. Thomas does not seem to correlate here. Nor does St. Thomas anywhere visualize anyone being punished for sins that he would have committed in other circumstances, but never actually committed.
m. St. Thomas gives reasons (no. 19 above) why, under the Old Law, circumcision was given to males as a remedy for Original Sin, but not to females, and he points out that male infants who were faced with death before their eighth day of birth could be saved eternally by an act of faith of their parents. But he says nothing specifically about how female infants could be saved, and yet it is contrary to the tenor of his thought to assume that he visualized no ordinary means of salvation for females throughout the entire period of the Old Testament. Similarly, it is reasonable to assume that, while St. Thomas does not speak specifically about a remedy for Original Sin in infants being murdered in the womb, his general principles would allow for some ordinary means of salvation for these infants, over and above a rare direct sanctification by Jesus alone.