Michael Brooks
Many people have wondered what age they will be when they go to heaven. While there is no clear answer, there are several theories. Some believe that people will be the same age they were when they died, while others argue that they will be returned to the prime of their lives. Some Catholic theologians, such as Thomas Aquinas and medieval philosophers, claim that everyone will be 33 years old, the age of Christ's earthly maturity. Others speculate that we will be the perfect age, though there is no consensus on what that age may be. Still, others believe that we will be all ages at once, reflecting the God who is both the Alpha and the Omega. Ultimately, we cannot know for sure until we arrive in heaven.
| Characteristics | Values |
|---|---|
| Age in Heaven | Unknown, but speculated to be all ages, 33, 15-17, or the "perfect age" |
| Basis of Speculation | Biblical passages, visions of saints, DNA research, and philosophical arguments |
| Inclusion of Unbaptized Infants | Yes |
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What You'll Learn
There will be children in heaven
The Bible does not explicitly state whether children who die before they are born again go to heaven. However, there is indirect information that can be interpreted to provide an answer.
Firstly, the Bible speaks of all humans being born with an inherited corruption from Adam, which leads to sin. This is often referred to as original sin. However, children are not seen as willfully hell-bound rebels, but rather as those who have not yet willfully hardened their hearts in rebellion. This is supported by Deuteronomy 1:39, which states that "children do not yet know good from bad", and God's mercy is shown in allowing them to enter the land and take possession of it, despite the rebellion of their parents.
Additionally, David, in 2 Samuel 12:23, declared about his child who had died, "But now that he is dead, why should I go on fasting? Can I bring him back again? I will go to him, but he will not return to me." This implies that David believed he would be reunited with his child in heaven, and as David wrote Scripture, it is reasonable to believe that babies and children go to heaven when they die.
Furthermore, Jesus used children as an illustration of the kind of childlike faith that all must have to enter the kingdom of heaven. He cared for them deeply and showed mercy toward them. This is evident in passages such as Matthew 5:45 and Romans 1:18-20, which speak of God's love and mercy toward all people, including children.
Scripture also refers to God as a loving Father, as in Matthew 6:9, where Jesus refers to God as "our Father in heaven." This tender depiction of God's fatherly love suggests that He would welcome children into heaven with open arms.
Finally, it is believed that children who are too young to understand the gospel and accept or reject Christ are not held accountable for unbelief. They are under God's grace and mercy, and it is believed that they are graciously and sovereignly saved by God as part of the atoning work of Christ Jesus.
In conclusion, while the Bible does not directly answer the question, there is significant indirect evidence to suggest that children will indeed be in heaven.
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The resurrected body
The concept of the resurrected body is an essential Christian doctrine, according to the apostle Paul, who declared:
> " [I]f the dead are not raised, then Christ has not been raised. If Christ has not been raised, your faith is futile and you are still in your sins. Then those also who have fallen asleep in Christ have perished (1 Cor. 15:13–18)".
The Fourth Lateran Council (1215) defined that at the second coming, Jesus "will judge the living and the dead, to render to every person according to his works". This teaching was reiterated by the Catechism of the Catholic Church, which states:
> "We believe in the true resurrection of this flesh that we now possess [...] We sow a corruptible body in the tomb, but he raises up an incorruptible body, a 'spiritual body' (cf. 1 Cor 15:42–44)".
The resurrection of the body is also associated with the idea of eternal life and the reunification of the soul and body after death. While some believe that only the baptised will be granted eternal life, others argue that God's presence is not segregated in paradise, and that even unbaptised infants will not be deprived of heaven.
The exact nature of the resurrected body is a matter of speculation, with some suggesting that individuals will appear in heaven at the age they died, while others propose that they will appear as a younger version of themselves, or even as all their ages.
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Thomas Aquinas' theory
Thomas Aquinas, a Catholic theologian and philosopher, believed that God was the "maker of heaven and earth, of all that is visible and invisible." He argued that this could be proven by natural reason and philosophical arguments based on his metaphysics of participation. Aquinas held that God creates ex nihilo, meaning He does not use pre-existing matter.
Aquinas's theory of the soul is rooted in biological observations, and he attaches significant importance to the bodily resurrection rather than the immortality of the soul. He believed that while human souls are capable of surviving death in a disembodied state, they remain conscious and capable of certain experiences. However, the human person ceases to exist at death, only to be resurrected by God in the future by rejoining their souls to new bodies.
Aquinas's view on the afterlife shares similarities with contemporary philosophers, theologians, and scientists. He argued that disembodied souls are not human persons but former parts of human persons who will be resurrected by God. This resurrection is necessary for the attainment of ultimate perfection, which involves reaching the ultimate end.
Aquinas's concept of eternal life emphasizes union with God, stating that heaven is not about treats but communion with God. He believed that eternal life means man is united with God, and God Himself is the reward and end of all labor.
Aquinas's work, Summa Theologiae, is highly regarded in the Catholic Church. It was placed on the altar alongside the Bible and Decretals at the Council of Trent. Aquinas is honored as a saint and considered a model teacher for those studying for the priesthood.
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Medieval philosophers' beliefs
Medieval philosophy, which flourished in the period between the fall of the Western Roman Empire in the 5th century CE and the Renaissance in the 15th century, was influenced by the emergence of medieval universities, which became centres of learning and gave birth to a philosophical method called scholasticism. This approach systematically blended Aristotelian philosophy and Christian theology. Some of the greatest philosophers of the time, from Christian, Muslim, and Jewish faith traditions, focused on the relation between faith and reason.
One of the most influential philosophers of the early Middle Ages was Augustine, whose philosophy centred on the interplay between faith and reason. Augustine advocated for a position he called "faith seeking understanding," inspired by a passage from the Old Testament book of Isaiah: "Unless you believe, you will not understand." According to Augustine, reason alone is insufficient to attain proper religious knowledge. Instead, he proposed that faith sets us in the right direction, and once we believe in God through faith, we can then seek to understand our beliefs through reason.
Another notable philosopher of the period was Pseudo-Dionysius, a 5th-century Christian mystical philosopher. Pseudo-Dionysius, influenced by Plotinus, held the view that God should be described through negative attributes. Writing under the name of Dionysius the Areopagite, a Christian convert mentioned in the New Testament book of Acts, his true identity remained unknown to medieval writers, who assumed he was the same person. Modern scholars now know this to be a pseudonym, and refer to him as Pseudo-Dionysius.
William of Ockham (1285-1347), a Franciscan monk, is remembered for formulating Ockham's Razor, a principle of simplicity. He held controversial views, including that Jesus and his apostles owned no property, which attracted the attention of the Pope and led to investigations for heresy. Like Augustine, Ockham also addressed the issue of faith and reason, asserting that belief in God is a matter of faith rather than knowledge.
While the beliefs of these philosophers shaped the intellectual landscape of the Middle Ages, their ideas also had a lasting impact, influencing later philosophical, theological, and spiritual traditions.
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Visions of heaven
Heaven, as per Catholic doctrine, is "God's own 'place'", where saints and angels surround God. It is described as the ultimate fulfilment of human desires, where one enjoys the beatific vision, the source of happiness, glory, honour, and peace.
While the Bible does not directly describe what people will look like in heaven, some Catholic saints have claimed to have received visions of heaven. Saint John Bosco, for instance, had a vision of St. Dominic Savio, who died at 15. In the vision, Savio appeared to be the same age, surrounded by people of the same age group. This suggests that in heaven, one may appear to be in their youth.
Some Catholic theologians have also speculated that in heaven, one will be the "perfect age", although the exact age is not known. Medieval philosophers believed that people would be 33, the age of Christ's earthly maturity. Others have interpreted passages from the Bible, such as Luke 6, to mean that those who have mourned will be comforted in heaven, and those who have been deprived of raising a child will be able to do so in the new world.
In addition to visions of youth, heaven is also described as a place of eternal youth and old age, reflecting the nature of God as the Alpha and Omega. People may appear as they did at the time of their death, or they may be returned to the prime of their lives. Ultimately, the specific details of what one will look like in heaven remain a mystery, and the Catholic Church encourages speculation on this matter.
While the exact nature of heaven is unknown, it is believed to be a place of great beauty and perfection, where the redeemed will enjoy eternal life, freedom, and immunity from all evil.
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Frequently asked questions
There is no clear answer to this question, but there are several speculations. Some believe that in heaven, people will be the age they were when they died, while others argue that they will be returned to the strong and healthy bodies of their youth. Some Catholic theologians, such as Thomas Aquinas and medieval philosophers, claim that everyone in heaven will be 33 years old, the age of Christ's earthly maturity. Others suggest that people will be of varying ages, with infants who died prematurely given the opportunity to mature in heaven. Ultimately, the specific age a person will be in heaven remains a mystery.
According to some beliefs, you will look old and young simultaneously in heaven. This reflects the idea that God is both the Alpha and the Omega, embodying the oldest and youngest aspects of existence.
Yes, heaven is believed to encompass all ages. It is not a segregated place where certain ages are excluded from God's presence. This includes infants and those who die prematurely, who are welcomed into heaven without the requirement of baptism.
Some theologians, such as William Lane Craig, argue that there will be a physical resurrection of our bodies, and we will be united with them in heaven. However, it is important to note that our heavenly bodies will be perfect and free from sin, suffering, and death.
