Dear Father,
I’m reporting what follows:
Pope Gregory X, Second Council of Lyons, 1274: “We define that… the souls of those who die in mortal sin or with original sin only… immediately descend into hell, yet to be punished with different punishments.” (D 464).
Pope Innocent III: “Those dying with only original sin on their souls will suffer no other pain, whether from material fire or from the worm of conscience, except the pain of being deprived forever of the vision of God.” (D410).  
Pope John XXII, Nequaquam Sine Dolore, November 21st 1321 AD in his letter to the Armenians: “The Roman Church teaches that the souls of those who depart in mortal sin or with only original sin descend immediately to hell, nevertheless to be punished with different punishments and in disparate locations”. (D 493a).
Pope Saint Innocent I, Letter to the Bishops of the Church, 417 AD: “The idea that infants can be granted the rewards of eternal life without even the grace of baptism is utterly foolish.” (DS 219). 
Theologically, I agree with the idea that there is a limbo, but I am opposed to the idea that somebody would actually be there.
I find it inconceivable that God, who wants the salvation of all people, wouldn’t save children, who are free from personal sin, through a particular grace. Especially those who weren’t able to be baptized.
Martin

Priest’s Answer 

Dear Martin, 
1. First of all, I have to say that the words you cite are not part of a definition: “We define that…”. These words are not part of the quote.
This is not a dogmatic definition by the Council, but rather a profession of faith signed by the Greek Emperor Michael Palaiologos which is part of his letter Quoniam missi sunt which was read in the presence of the Pope during the fourth session of the Council of Lyons. The year was 1274.

2. That profession of faith had been already signed by emperor Clement IV in 1267.
On August 1st 1385, the same formula was prescribed by Urban VI to the Greeks coming into the Catholic Church.
We can find it in the Denziger (Enchiridion), which is a compendium of the most important statements of the Magisterium, some of which have dogmatic value.
The first edition of the Denziger was later expanded by A. Schönmetzer, with new numbering – we refer to it using the abbreviation DS, rather than just D.

3. We understand, then, why the words “We define that…” are not present. Michael Palaiologos, as a Greek emperor, did not have the authority to define anything in matters of faith. He could only make a profession of his personal faith. 

4. Let’s come now to the merit of the statements included in that profession of faith.
Firstly, we should say that they are correct since nobody can enter heaven without being clothed in sanctifying grace.   
Now, those who die in a state of mortal sin or with original sin only, are deprived of sanctifying grace.
Jesus said: “I say to you, I am the gate for the sheep” (Jn 10:7).
He is the door which we have to go through in order to “enter into his glory” (Lk 24:26), meaning heaven.
In other words, we must be dressed “in a wedding garment” (Mt 22:11) because “nothing unclean will enter” (Rev 21:27) the Celestial City. 

5. At this point, two problems arise:
first, defining what is meant by hell.
Second, ascertaining if there are people who die with only original sin on their soul. 

6. In our minds, we associate the word “hell” with a place of damnation, the housing –if we can call it that– of demons.
However, in the past, this wasn’t the only meaning of the word.
It suffices to make reference to the Apostolic Symbol, which is a profession of faith originating from the apostles that says: “[He] was crucified, died and was buried; He descended into hell; on the third day he rose again from the dead”. 

7. This is the comment of the Roman Catechism from the Council of Trent on the words “He descended into hell; on the third day he rose again from the dead”:
“By the word hell is not here meant the sepulchre, as some have not less impiously than ignorantly imagined; for in the preceding Article we learned that Christ the Lord was buried, and there was no reason why the Apostles, in delivering an Article of faith, should repeat the same thing in other and more obscure terms.
Hell, then, here signifies those secret abodes in which are detained the souls that have not obtained the happiness of heaven.
In this sense the word is frequently used in Scripture. Thus the Apostle says: At the name of Jesus every knee shall bow, of those that are in heaven, on earth, and in hell; and in the Acts of the Apostles St. Peter says that Christ the Lord is again risen, having loosed the sorrows of hell.” (The Catechism of the Council of Trent, Article V).

8. In order to avoid any confusion that might be caused by use of the term hell, the current translation prefers descended into the underworld, meaning the abode of the dead.
This world included mainly –even if in different circumstances– those who found themselves in a state of damnation. They weren’t waiting for the redemption brought by Christ because they actively rejected it.
There were, then, the Patriarchs of the Old Testament, who were waiting for the Messiah and were in a state of grace.
Finally, there were the souls of the children who died before the age of reason and without grace. 
Those who weren’t damned were located at the entrance of the underworld, in what is called limbo.
In addition, those who found themselves in the process of purification were also there, in what we now call purgatory. 

9. Well, Jesus descended into hell where those who had no mortal sin to make up for were located.
He brought them with Him in heaven. It’s reasonable to think that He brought them all with Him.
We have to hope that He brought the light of revelation to those who only had the stain of original sin, therefore giving them the opportunity to accept grace and to enter into heaven together with the righteous. 

10. The quote you cited from D 410 reads like this in the original text: “We say that a distinction must be made, that sin is twofold: namely, original and actual: original, which is contracted without consent; and actual which is committed with consent. Original, therefore, which is committed without consent, is remitted without consent through the power of the sacrament; but actual, which is contracted with consent, is not mitigated in the slightest without consent… The punishment of original sin is deprivation of the vision of God, but the punishment of actual sin is the torments of everlasting hell…” (DS 780). 

11. We have yet to examine the second point, regarding which Innocent I declares “utterly foolish” the idea that those who didn’t receive the grace of baptism could be granted the rewards of eternal life.
As we said, one cannot enter heaven without going through the “gate for the sheep”, without the wedding garment, without grace.
Jesus reminds us that grace is absolutely necessary in His dialogue with Nicodemus: “Amen, amen, I say to you, no one can see the kingdom of God without being born from above.” (Jn 3:3) and in the same verse quoted by Pope Innocent: “unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you.” (Jn 6:53). 

12. We still have to ascertain if there are people who die with only original sin.
This is the case of children who die without baptism before the age of reason. They haven’t committed mortal sin and, therefore, have only original sin, which isn’t personal sin.
Based on the principle expressed in the first letter to Timothy, which states that God “wills everyone to be saved and to come to knowledge of the truth” (1Tim 2:4), we are inclined to think that God, through ways known only to Him, would give these children the opportunity to be clothed in sanctifying grace.
This is what is stated in the Catechism of the Catholic Church: “As regards children who have died without Baptism, the Church can only entrust them to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved, and Jesus’ tenderness toward children which caused him to say: “Let the children come to me, do not hinder them,” allow us to hope that there is a way of salvation for children who have died without Baptism. All the more urgent is the Church’s call not to prevent little children coming to Christ through the gift of holy Baptism. (CCC 1261).
The way of salvation is that through which He gifts them sanctifying grace. 

Wishing that you will soon be clothed in the wedding garment through the sacrament of baptism, I bless you and remember you in prayer.
Father Angelo 

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