The Spiritual Condition of Infants: A Biblical-Historical Survey and Systematic Proposal

By Adam Harwood and Paige Patterson

What is the spiritual condition of infants? According to the Augustinian-Calvinist view, all people inherit from the first Adam both a sinful nature and his guilt. The result is that all infants are subject to the judgment of God against their nature before they knowingly commit any sinful actions. But is this the clear teaching of Scripture?
In The Spiritual Condition of Infants, Adam Harwood examines ten relevant biblical texts and the writings of sixteen theologians in order to clarify the spiritual condition of infants. Although no passage explicitly states the spiritual condition of infants, each text makes contributions by addressing the doctrines of man, sin, the church, and salvation.
If this biblical-historical analysis exposes the traditional Augustinian-Calvinist view to be inadequate, then is it possible to construct an alternate view of the spiritual condition of infants? Such a view should remain faithful to the biblical emphasis on humankind's connection to Adam and his sin but also recognize the guilt and condemnation of an individual only in the manner and time that God does in Scripture. That is the aim of this book.

• Language: English
• Publisher: Wipf and Stock
• Release date: Mar 15, 2011
• ISBN: 9781621892984

Adam Harwood

Adam Harwood (PhD, Southwestern Baptist Theological Seminary) is McFarland Chair of Theology, director of the Baptist Center for Theology & Ministry, and editor of the Journal for Baptist Theology & Ministry at New Orleans Baptist Theological Seminary in New Orleans, Louisiana. He is the author of Born Guilty? A Southern Baptist View of Original Sin and The Spiritual Condition of Infants: A Biblical--Historical Survey and Systematic Proposal.

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The Spiritual Condition of Infants

A Biblical-Historical Survey and Systematic Proposal

Adam Harwood

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The Spiritual Condition of Infants

A Biblical-Historical Survey and Systematic Proposal

Copyright ©

2011

Adam Harwood. All rights reserved. Except for brief quotations in critical publications or reviews, no part of this book may be reproduced in any manner without prior written permission from the publisher. Write: Permissions, Wipf and Stock Publishers,

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Unless otherwise noted, all Scripture quotations are from the New American Standard, ©

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Wipf & Stock

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Table of Contents

Title Page

Foreword

Acknowledgements

Abbreviations

Introductory Section

Chapter 1: Does It Matter if Infants Are Guilty of Sin?

Chapter 2: What Are the Boundaries?

Chapter 3: Grudem’s Tentative Solution

Biblical Section

Chapter 4: What Do Infants Receive from Adam?(Romans 5:12–21)

Chapter 5: Does God Judge Our Sinful Nature or Our Sinful Actions?(Psalm 51:5 and Ephesians 2:3)

Chapter 6: Are Infant Deaths Due to the Guilt of Other People? (Genesis 6:5–6 and 2 Samuel 12:23)

Chapter 7: What Is the Knowledge of Good and Evil? (Genesis 2–3 and Deuteronomy 1:39)

Chapter 8: John the Baptist: Salvation or Anointing? (Luke 1:15)

Chapter 9: The Children with Jesus: Baptism or Blessing? (Mark 10:13–16)

Chapter 10: Holy Children: Covenant or Blessing? (1 Corinthians 7:14)

Historical Section

Chapter 11: The Eastern Church Fathers (Irenaeus, Gregory of Nazianzus, and Gregory of Nyssa)

Chapter 12: The Western Church Fathers (Tertullian and Cyprian)

Chapter 13: Augustine

Chapter 14: The Magisterial Reformers (Luther, Zwingli, and Calvin)

Chapter 15: The Anabaptist Reformers (Hubmaier and Marpeck)

Chapter 16: Nineteenth-Century Baptists (Boyce, Strong, and Mullins)

Chapter 17: Twentieth-Century Baptists (Hendricks and Erickson)

Conclusion

Bibliography

Foreword

The casket was so tiny that one funeral director carried it from the hearse to the grave site. The baby had lived only five days and now the parents, Asian educators who had recently immigrated to America, sat alone in two chairs as the funeral director and I completed the retinue. Though the funeral director was abundantly experienced, the loneliness of the scene, the brokenness of the mother, and the obvious absence of hope took a toll on him. Obviously he wished to say as little as possible. I read from the Psalms, spoke briefly of the goodness and the love of God. The mother never looked up but wept softly, her eyes affixed on her shoes. The father gave me a glance, which suggested his preference for brevity. I offered prayer to God, seeking His comfort for both.

Before I could apprehend the words, I heard myself ask the mother, Are you content to leave this child here or do you wish to see him again? The director turned and walked quickly away. The father, obviously startled, gave me a stare so cold that it made the winter day seem warm by comparison. The mother’s head jerked upward as though a shock had been administered, and through her cascading avalanche of tears, she spoke for the first time: Can I see my baby again?

At seven that evening, the door to their home opened, and the father, without mirth or warmth, motioned me into the family room where his wife was already sitting. I was aware that the professor/father was an agnostic and almost certainly considered what I was doing to be cruel. When I departed shortly after 10:00 p.m., both parents still fought with the sorrow of the last three days, and both were weeping. But despair had vanished from their visage, and the hope and comfort of Jesus had filled the vacuum of bitterness in their souls.

Often have I relived and contemplated that scene. Amid all the sorrows of life, the loss of a baby is surely among the most poignant experiences any woman can face. Was the minister in this case heartless to raise the question of a renewal of relationship for mother and child in a remote future? For various reasons, some would doubtless conclude that chutzpah is the only appropriate term to describe the minister’s actions.

Whatever one may think about what transpired that day, all thoughtful people who are individuals of faith must ask the question: What happens to the infant at the moment of death? Is he annihilated? Does he journey to limbo? If a non-elect infant, does he spend eternity separated from God in hell? Can this be altered by a hurried post-mortem baptism? Or is there evidence to believe that although in some sense we are all born in sin (Ps. 51:5), the infant awakens from death’s clutch in heaven in the presence of God? If all are born in sin, is the infant guilty before God from birth and if so, how is that guilt assessed? The Bible speaks lucidly on some subjects. Unfortunately the teachings of Scripture on these issues are less apparent to our fallen minds. But less apparent does not mean less important.

In this sensitive and perceptive monograph, The Spiritual Condition of Infants, Adam Harwood, assistant professor of Christian studies at Truett-McConnell College in Georgia, is the pathfinder who leads us on a delightful journey through the maze of historical persuasions considering insights from the patristic era from such lights as Irenaeus, Cyprian, Augustine, and others. The perspectives of the famous Reformers Luther, Zwingli, and Calvin are assessed together with unique insights gleaned from radical Reformers Hubmaier and Marpeck, little-known but thoughtful contributors to this issue.

Theologians of the nineteenth and twentieth centuries, James P. Boyce, A.H. Strong, E.Y. Mullins, William Hendricks, and Millard Erickson are critical to the discussion and receive careful attention. Harwood discovers greater affinity with some of these theologians than with others, but the analysis offered is painstakingly fair and thoughtful.

Harwood is an evangelical thinker in the finest sense of the term evangelical. What is at stake here is not merely the spiritual state of the infant but an understanding of the evangel itself. Further, while instructed by the wisdom of the theologians of the past, terminal conclusions must be informed by the testimony of the sacred Scripture. While other texts are cited, ten texts from the Old and New Testaments are selected as the most critical assessments of themes related to the fields of biblical anthropology, hamartiology, ecclesiology, and soteriology as they impinge on the question of infants standing before God—particularly prior to what has often been delineated as an age of accountability.

Harwood’s conclusion that an infant is born with a sin nature, which makes the commission of rebellious acts inevitable, though the infant as yet carries no guilt, is not unusual or novel. How he arrives at this conclusion is unique and will be convincing to many. The study is crucial not only because it seeks to determine the state of the infant prior to awareness of sin and salvation but also because its conclusion impacts questions such as infant salvation, appropriate time of baptism, comfort of grieving parents in time of loss, and the instruction of the church.

This volume fills a void in the contemporary church. Few have addressed this question at any length, and almost none have addressed it so perceptively. Theologians will profit from the book. Pastors, too, will read with great pleasure and receive guidance. Because of Harwood’s lucid style, parents will enjoy his insights, and more than a few will be profoundly comforted in an hour of bereavement. Adam Harwood has blessed the church and honored the Lord in the preparation of this critical study.

Paige Patterson

Southwestern Baptist Theological Seminary

Acknowledgements

Completing a research doctorate is a herculean task. My wife, Laura, is gracious and supportive. On many weeknights and Saturdays from September 2001 to December 2007 , I was secluded either in the seminary library or in my office. Many nights during those six years, whether because of ministry responsibilities or academic deadlines, Laura usually put our four children (Anna, Nathan, Jonathan, and Rachel) to bed without me. This book is a revision of my Ph.D dissertation, which was written during the last two years of that period.

I am thankful for the church family at Tate Springs Baptist Church in Arlington, Texas, which encouraged, subsidized, and prayerfully supported my academic pursuits as I ministered the Word of God and shared my life with them. Bart McDonald, the pastor, and Terry Jeffries, the administrator, along with other staff members, leaders, deacons, and church members were all good friends and faithful co-laborers. It was a blessing to serve at a church which encouraged and provided ministry opportunities for seminary students. This proved beneficial to both the student and the church. God taught me at Tate Springs to love the congregation you serve.

Several professors at Southwestern Baptist Theological Seminary (SWBTS) in Fort Worth, TX, provided input at various stages of the development of the dissertation. Dr. James Leo Garrett Jr. provided assistance as I developed my prospectus. My doctoral supervisor, Dr. Paige Patterson, guided me through the process of developing, submitting, and refining the prospectus. Following the prospectus stage, he read carefully and provided detailed feedback on each chapter. Patterson has been a blessing and encouragement in my life and ministry. I am thankful and humbled that he penned a foreword for this book. Drs. Malcolm Yarnell and Thomas White both provided feedback and direction early in my research, critical and pointed feedback as committee members during the defense of my thesis, and counsel and friendship in subsequent years. Dr. Kevin Kennedy corrected my misunderstanding of a secondary source. Dr. George Klein taught me that although I had spent eleven years with Kate Turabian’s style manual, I didn’t know her as well as I thought I did.

Few people read dissertations. They are filled with technical jargon, difficult sentences, and copious footnotes. In order for the content of the dissertation to be accessible to a wider audience, I needed to convert it into a readable book. As the book made this transition, I wanted to pass it by several sets of eyes. I wanted to test its readability as well as its pastoral integrity. I am thankful for the following friends who were willing to read and provide feedback on this manuscript: Jason Brown, graduate student at Southeastern Baptist Theological Seminary, Wake Forest, NC; Vernon Burger, executive director of His Voice Global, Dallas, TX; Marilyn Byrum, English teacher, Mansfield, TX; Dr. Scott Callaham, chaplain at US Naval Academy, Annapolis, MD; Dr. Dongsun Cho, professor at SWBTS, Ft. Worth, TX; Pat Findley, pastor, Hamlin Memorial Baptist Church, Springfield, MO; Laura Harwood, speech-language pathologist, Gainesville, GA; Phil Hudgins, retired newspaper editor, Gainesville, GA; Michael Staton, pastor, First Baptist Church, Mustang, OK; and Dr. Earl Waggoner, professor at Golden Gate Baptist Theological Seminary, Mill Valley, CA.

Other people read portions of the book and provided feedback as those smaller portions appeared as paper presentations at meetings of the Evangelical Theological Society or in classroom discussions where I taught theology courses at The College at Southwestern in Fort Worth, TX, or at Truett-McConnell College in Cleveland, GA. Although there have been several opportunities for people to provide feedback, suggestions, and corrections, the responsibility for the end result is—of course—mine. All of the comments above are meant to dispel the notion that this book is mine alone. I wish to share all of the credit but none of the blame. Any errors, omissions, or inaccuracies are mine alone.

I am thankful for the constant support of my parents, Jim and Kay Harwood, and mother-in-law, Betty Holland. I am grateful for the hard work invested by my copyeditor, Amy Bauman, of Bauman Wordsmiths, Oakland, CA. Thank you to Dr. K. C. Hanson and his team at Wipf & Stock, Eugene, OR.

I dedicate this book to all parents who have suffered the loss of an infant. You have walked one of the darkest of life’s journeys. May the God of hope fill you with all hope, joy, and peace as you continue to trust him (Rom 15:13).

Abbreviations

ACW Ancient Christian Writers

ANF Ancient-Nicene Fathers

BAG Walter Bauer, W. F. Arndt, and F. W. Gingrich, A Greek-English Lexicon of the New Testament, 2d. rev. ed.

BDB F. Brown, S. R. Driver, and C. A. Briggs, A Hebrew and English Lexicon of the Old Testament

CHALOT William L. Holladay, A Concise Hebrew and Aramaic Lexicon of the Old Testament

CR Corpus Reformatorum

ESV English Standard Version

ETS Evangelical Theological Society

FC Fathers of the Church

HCSB Holman Christian Standard Bible

LCC The Library of Christian Classics

LCL Loeb Classical Library

LW Luther’s Works

LXX Septuagint

NASB New American Standard

NET New English Translation

NIV New International Version

NKJV New King James Version

NPNF Nicene and Post-Nicene Fathers of the Christian Church

NPNF2 Nicene and Post-Nicene Fathers of the Christian Church, Second Series

PG Patrologiae Cursus Completus: Series Graecae

PL Patrologia Cursus Completus: Series Latina

SWJC Selected Works of John Calvin

TWOT Theological Wordbook of the Old Testament

Introductory Section

1

Does It Matter if Infants Are Guilty of Sin?

I remember the heat of the Texas summer as I stood in a black suit at the graveside. As a church staff member, I had attended many funerals. But this was different. The casket was only two feet long. When the father knelt down to gently lay a spade of dirt on the small metal box containing the body of his two-week old son, the grief was almost unbearable. This shouldn’t be, I thought. Parents shouldn’t have to bury their child. And it certainly shouldn’t happen twice. But three years earlier, this young couple had laid their eleven-month-old son to rest. In all, the couple has welcomed four boys into their family, but complications due to a genetic disorder claimed the second- and third-born sons. Each died before his first birthday. Fortunately God can bring healing and hope to even the darkest situations. And this family, thankfully, continues to experience God’s healing, his grace, and his strength in the midst of their trial.

My wife and I have never experienced this type of tragedy in our home, but from what I have read and witnessed in the lives of our friends, few experiences are more painful or perplexing than the death of an infant. In the moments immediately following such a tragedy, the pastor can offer the family the ministry of his presence and words of love. And those parents, family, and friends can be assured that the child is with God in heaven.

But a time may come when they will be ready to talk about the deeper issues surrounding infant salvation. If they ask, Where is my baby? and you, as pastor, answer, Heaven, then you need to be able to provide biblical justification. After all, as harsh as it might seem, infants are just like the rest of us in one respect: They are part of sinful humanity. And sinful humanity is separated from a holy and just God. The aim of this book is to draw attention to this issue and to survey both what we can know from the Bible and what Christian pastors and teachers throughout history have taught about the spiritual condition of infants.

The Bible presents a dilemma concerning infants. On the one hand, Gen 3 and Rom 5 detail humanity’s fall into sin and the horrible legacy for subsequent generations. We all have a relationship with the first Adam, and that relationship results in our being sinners. Even before we can understand the difference between right and wrong, we are sinful people. The Bible also informs us that every person will spend the rest of eternity somewhere—either with God in heaven or apart from God in hell. Although we are all hopeless and helpless in our sin, the good news is that God did not abandon his broken creation. Instead, his son, Jesus, who was and is fully God and fully man, lived and died and was raised to provide the forgiveness of sin and to offer peace between God and man (1 Cor 15:1–4; 1 Tim 2:5–6).

But the sad part of the good news is that not everyone will be forgiven of his or her sin. Jesus spoke of a broad gate and road, which lead to destruction, and the many who would find them (Matt 7:13). He warned about the danger of being thrown into hell (Luke 12:5). In John 3:36, God warns that people who reject the son will not see eternal life. Evangelicals, even with the broadest definition of that term, believe that people who go to heaven will have heard, at some point in their lives, the saving message of the Gospel: that Christ died for our sins. And those people who have heard that message will have responded by turning from their sin and to Christ for salvation. Faith is a gift of God, but it must be received or recognized or somehow expressed in a person’s life.

The dilemma arises when considering the death of an infant. In this book, an infant is defined as a person who is one year old or younger (including the preborn). Infants are part of sinful humanity. So, even if they don’t yet know they are sinners, they have inherited a sinful nature, which they will inevitably and certainly act upon later in life and knowingly commit sin against God. But people who do not mature into early childhood never have a chance to hear, understand, and respond to the Gospel. It’s not just that they do not hear and respond to the Gospel (as is the tragic case with some older children and adults); infants cannot hear and respond to the Gospel.

It seems wrong to think that those who die in infancy would spend eternity in hell, apart from the loving God of the Bible. But it seems equally wrong to think that the holy God of the Bible would welcome sinful people—no matter how young—into heaven. Thus, the dilemma before us: How does God welcome some, or any, sinful infants into heaven? The Bible does not explicitly answer this question. When Anabaptist leader Balthasar Hubmaier (1480–1528) was asked about the eternal destiny of unbaptized infants, he wrote, I confess here publicly my ignorance. I am not ashamed not to know what God did not want to reveal to us with a clear and plain word.¹ Because the Bible does not directly address the issue, we can only build a case for how we think God deals with people who die in infancy.

Numerous books already have been written to address the question of infant salvation.² But this book is different because it deals with the spiritual condition of living infants. Are infants sinners, or have they only inherited a sinful nature? Are infants guilty of sin only because they have inherited a sinful nature, or must they knowingly commit a sinful thought or action in order to be judged a sinner by God? Are infants currently separated from God and in need of his forgiveness, or will they become guilty of sin the first time they become aware of the difference between right and wrong, yet choose to do wrong? Is it consistent for evangelicals to insist that some people who die in their infancy will be welcomed into heaven apart from a confession of Jesus as Lord while claiming that an adult who fails to make such a confession will be eternally lost? This is the dilemma that arises when considering the spiritual condition of infants.

What are the issues that are so difficult to reconcile? They are the sin of infants and the judgment of God. Are infants guilty of sin or not? If you believe that people need to hear and respond to the Gospel to be saved, and you say that infants are guilty of sin, then the consistent viewpoint is that all infants who die without hearing and responding to the Gospel will be separated from God. But almost no theologian says that all people who die in their infancy go to hell. Nearly all theologians hold out hope that some, or all, people who die in their infancy go to heaven. But the majority of those theologians also say that infants are guilty of sin. That means we’re left with this inscrutable situation in which a person seeks to align his doctrinal system so that it can maintain both unconfessed guilt and entrance into heaven. That’s not easy.

Let me illustrate for you the difficulties that resulted when one theologian tried to make sense of the issue. Ronald Nash was a well-respected theologian and philosopher who taught at Christian colleges and