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While the Catholic Church has a defined doctrine on original sin, it has none on the eternal fate of unbaptised infants, leaving theologians free to propose different theories, which magisterium is free to accept or reject. Nonetheless, according to Catholic dogma, baptism, or at least the desire for it, along with supernatural faith or at least the "habit of faith", are necessary for salvation. Hence, it is not immediately clear how to reconcile the mercy of God for unbaptized infants with the necessity of baptism and Catholic faith for salvation. Several theories have been proposed. Limbo is one such theory,[12] although the word limbo itself is never mentioned in the Catechism of the Catholic Church.[13] Nonetheless, the theory of limbo has weighty support in the traditional teaching of the Doctors of the Church, such as Saint Thomas Aquinas, Saint Augustine, and Saint Alphonsus Liguori.
If Heaven is a state of supernatural happiness and union with God, and Hell is understood as a state of torture and separation from God then, in this view, the Limbo of Infants, although technically part of hell (the outermost part, limbo meaning 'outer edge' or 'hem') is seen as a sort of intermediate state.
Pope Benedict XVI authorized publication of this document, indicating that he considers it consistent with the Church's teaching, though it is not an official expression of that teaching.[35] Media reports that by the document "the Pope closed Limbo"[38] are thus without foundation. In fact, the document explicitly states that "the theory of limbo, understood as a state which includes the souls of infants who die subject to original sin and without baptism, and who, therefore, neither merit the beatific vision, nor yet are subjected to any punishment, because they are not guilty of any personal sin. This theory, elaborated by theologians beginning in the Middle Ages, never entered into the dogmatic definitions of the Magisterium. Still, that same Magisterium did at times mention the theory in its ordinary teaching up until the Second Vatican Council. It remains therefore a possible theological hypothesis" (second preliminary paragraph); and in paragraph 41 it repeats that the theory of Limbo "remains a possible theological opinion". The document thus allows the hypothesis of a limbo of infants to be held as one of the existing theories about the fate of children who die without being baptised, a question on which there is "no explicit answer" from Scripture or tradition.[35] The traditional theological alternative to Limbo was not Heaven, but rather some degree of suffering in Hell. At any rate, these theories are not the official teaching of the Catholic Church, but are only opinions that the Church does not condemn, permitting them to be held by its members, just as is the theory of possible salvation for infants dying without baptism.
Neither the Eastern Orthodox Church nor Protestantism accepts the concept of a limbo of infants;[39] but, while not using the expression "Limbo of the Patriarchs", the Eastern Orthodox Church lays much stress on the resurrected Christ's action of liberating Adam and Eve and other righteous figures of the Old Testament, such as Abraham and David, from Hades (see Harrowing of Hell).
In Islam, which denies the existence of original sin in totality, the concept of Limbo exists as Barzakh, the state that exists after death, prior to the day of resurrection. During this period, sinners are punished and the adequately purified rest in comfort. Children, however, are exempt from this stage, as they are regarded as innocent and are automatically classed as Muslims (despite religious upbringing). After death, they go directly to Heaven, where they are cared for by Abraham.[42] According to Christian Louis Lange, Islam also possesses a al-aʿrāf (cf. Q.7:46) "a residual place or limbo" situated between heaven and hell where there is "neither punishment nor reward".[43]
In Buddhism, Bardo (Sanskrit: antarabhāva) is sometimes described as similar to limbo. It is an intermediate state in which the recently deceased experiences various phenomena before being reborn in another state, including heaven or hell. According to Mahāyāna Buddhism, the arhat must ultimately embrace the path of the bodhisattva, despite having reached enlightenment. The Laṅkāvatāra Sūtra states that an arhat obtains a samādhikāya ('rapture-body') and is reborn in a lotus in a transitory state of existence, unable to awaken for a whole eon. This is likened to a person intoxicated who must spend a certain period of time before becoming sober.[44]
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(often initial capital letter)Roman Catholic Theology. a region on the border of hell or heaven, serving as the abode after death of unbaptized infants (limbo of infants ) and of the righteous who died before the coming of Christ (limbo of the fathers, or limbo of the patriarchs ).
Results: Five themes emerged. The first four were: "getting in" (access to appropriate care), "fitting in" (orientation of care to the patient's requirements), "knowing what's going on" (provision of information), and "continuity" (continuity of staff and coordination and communication among professionals). The fifth theme was "limbo" (difficulty in making progress through the system), which was influenced by failures in care in relation to the other four themes.
Otherplace generally has a morally and spiritually corrupting influence over its denizens. If human, a resident of the realm will slowly metamorphose into a demonic entity. This change enhances the magical powers of the individual at the cost of their soul. Persons of great moral courage and wisdom can stave off the change for decades, but it is considered inevitable. The transformation usually progresses in stages initiated by the evil acts Limbo demands for survival. Magic in limbo is fundamentally neutral. It is the social and political climate that leads to this process.[citation needed]
The trunk and branches are thick and are covered with resinous, smooth, peeling coppery-colored bark with an attractive, shiny, freshly-varnished appearance. The gumbo-limbo is often referred to as the "tourist tree" because the tree's bark is red and peeling, like the skin of a sun burnt tourist.
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