"Infant Salvation" by Loraine Boettner

There has been a good deal of discussion lately among Southern Baptists about the future of infants when they die.  Some say that Calvinism implies infants will not be saved in death.  But Loraine Boettner shows that infant salvation only finds a logical place within Calvinism, while non-Calvinistic systems are inconsistent to affirm it Boettner writes:

Most Calvinistic theologians have held that those who die in infancy are saved. . . . Such for instance, was the position held by Charles Hodge, W.G.T. Shedd, and B.B. Warfield. Concerning those who die in infancy, Dr. Warfield says:

“Their destiny is determined irrespective of their choice, by an unconditional decree of God, suspended for its execution on no act of their own; and their salvation is wrought by an unconditional application of the grace of Christ to their souls, through the immediate and irresistible operation of the Holy Spirit prior to and apart from any action of their own proper wills . . . And if death in infancy does depend on God’s providence, it is assuredly God in His providence who selects this vast multitude to be made participants of His unconditional salvation . . . This is but to say that they are unconditionally predestinated to salvation from the foundation of the world. If only a single infant dying in irresponsible infancy be saved, the whole Arminian principle is traversed. If all infants dying such are saved, not only the majority of the saved, but doubtless the majority of the human race hitherto, have entered into life by a non-Arminian pathway.”

Certainly there is nothing in the Calvinistic system which would prevent us from believing this; and until it is proven that God could not predestinate to eternal life all those whom He is pleased to call in infancy we may be permitted to hold this view.

Calvinists, of course, hold that the doctrine of original sin applies to infants as well as to adults. Like all other sons of Adam, infants are truly culpable because of race sin and might justly be punished for it. Their ‘salvation’ is real. It is possible only through the grace of Christ and is as truly unmerited as is that of adults. Instead of minimizing the demerit and punishment due to them for original sin, Calvinism magnifies the mercy of God in their salvation. Their salvation means something, for it is the deliverance of guilty souls from eternal woe. And it is costly, for it was paid for by the suffering of Christ on the cross.

Those who take the other view of original sin, namely, that it is not properly sin and does not deserve eternal punishment, make the evil from which infants are ‘saved’ to be very small, and consequently the love and gratitude which they owe to God to be small also.

The doctrine of infant salvation finds a logical place in the Calvinistic system; for the redemption of the soul is thus infallibly determined irrespective of any faith, repentance or good works, whether actual or foreseen. It does not, however, find a logical place in Arminianism or any other system.

Furthermore, it would seem that a system such as Arminianism, which suspends salvation on a personal act of rational choice, would logically demand that those dying in infancy must either be given another period of probation after death, in order that their destiny may be fixed or that they must be annihilated.

Loraine Boettner, The Reformed Doctrine of Predestination (Grand Rapids, MI: Eerdmans, 1932), 144-45.