First and foremost: the Church has no official teaching on that matter. Any view here is a theologumenon, that is, a private theological opinion. Both “yes” and “no” are permissible.

In this article, I present and argue for my own position.

First, let us clarify terms. By “animals” we mean non-rational animals only. Humans are also animals in the biological sense, but they are not discussed here.

Now, what is “heaven”? If we mean that good but intermediate state in which the soul is already saved and abides with God, but remains separated from the body, then I think animals do not participate in it.

If, however, we are speaking of the renewed Earth, the transfigured universe, the life of the age to come, then I believe God will preserve for it and resurrect all animals without exception.

There they will enjoy the fullness of natural bliss, which in addition will be multiplied manyfold. However, they will not directly share in beata visio, blessed contemplation of God. Only humans are capable of this. Nevertheless, animals will perceive and praise God indirectly, through the blessings of his Creation.

My arguments:

– Eternal life will not be merely spiritual. We will receive resurrected bodies, far better than the current ones. We will still be able to eat and drink at will, though without necessity.

We also know that the entire Creation will be renewed and transfigured at the end of time. It would be illogical for the perfected Creation to be in any respect poorer than the present one.

Thus, it is only reasonable to expect that it would include flora and fauna. Surely, we wouldn’t like to spend eternity on a bare rock? Therefore, animals will be on the new Earth as well.

The laws of nature, even the laws of physics will change there: decay, sickness, death and the need to devour one another will cease.

– God is good, merciful and omnipotent. We have no right to deny him love for his Creation. For him, preserving and resurrecting billions upon billions of animals who lived throughout earthly history is an easy feat.

«For the creation was subjected to futility, not of its own will but by the will of him who subjected it in hope; because the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God».

– Animals cannot sin, but they can suffer. Many of them, especially in the wilderness, suffer greatly. By this, they provide the very maximum of “merits” that they are capable of. It is metaphysically impossible to “demand” more from them.

– Those who live and communicate with animals know that they are all different, each possessing a certain identity. I find it impossible that an all-good God would discard a unique, even if simple, being.

Moreover, I personally believe, that God will preserve for eternity not only animals, but everything down to the smallest blade of grass – to the extent that it was good and unique. We do not know this extent, but God does.

– If God “will wipe away every tear from eyes” of the saved, he will certainly not refuse to restore their beloved pets, for the perfection of joy.

Who thought similarly

St. Francis of Assisi consoled the friars by speaking about brotherhood with animals.

Pope Paul VI, talking to children: “One day we will see our animals in the eternity of Christ. Paradise is open to all of God’s creatures” (this was pastoral consolation, not the formal teaching).

Pope Francis, Laudato Si’: “Eternal life will be a shared experience of awe, in which each creature, resplendently transfigured, will take its rightful place”.

Benedit XVI, Eschatology: the question remains open, but the whole of creation will be involved in the new being.

Who thought differently

The scholastics, especially St. Thomas, denied animals immortality. Aquinas regarded animals as “complex mechanisms”, designated for human needs.

In the Summa theologiae he argues that only humans have a rational soul (anima rationalis). Animals, he says, possess a sensitive soul (anima sensibilis), which cannot subsist apart from the body and perishes with it. In his opinion, there will be no animals on the renewed Earth: “But this state will not remain in the elements: wherefore there is no need for animals or plants to remain.”

With all respect to the Angelic Doctor, in this rare case I do not agree with him. His vision of the age to come seems to me limited, if not to say, lacking.

Souls are immeasurable. We cannot determine how animal souls are «less immortal», nor can we know what is God’s design about them. To deny them resurrection is to usurp the rights of the Almighty. Animals are more than mere biomechanisms.

Still, a similar position can be encountered even today, among clergy as well.

Why was it popular?

There are historical reasons for this:

– Agricultural society treated animals in a highly utilitarian way. The very concept of pets was hardly developed. Theologians, too, remained children of their time.

Notice that arguments like St. Thomas’ are not so much: «animals will not resurrect, because it is wrong», but rather: «animals will not resurrect … what for?» This shows a general indifference toward animals.

Modern farmers also often seem to treat animals callously. This is because they must kill them regularly and would not endure it otherwise.

– Human culture sometimes leaned too far into cold, abstract rationalism. The subconscious, and even emotions, became unhealthily suppressed during such times. Animals embodied this “irrational” side of life and were neglected accordingly.

Today, we should strive for a more harmonious and balanced approach.

– In the Scripture, Jesus Christ does not say much about animals. He points out that God «feeds the birds of the air», but otherwise He left no specific teaching on how to treat animals.

What is the sound position?

The mission of the Church is primarily to save humans. It neither should nor can save animals. If animals go to paradise, it is God who brings them there directly.

So, we should not ask too much of the Church. It simply lacks the means to deal with animals.

This is why Christ spoke little about animals or plants and much about humans. He came to humanity, for out of all Creation it is us who need salvation most desperately. Animals, paradoxically, are in a better position than we are. To paraphrase the Scripture, “Who would not leave the ninety-nine sheep to go and save one lost shepherd?”

We are free to believe that animals go to heaven. This accords well with the mercy, goodness, and omnipotence of our Lord. For God it is easy, and it multiplies goodness.

We may alsobelieve that they do not. But such a position is best expressed gently, especially if it comes from the clergy.

Pastoral aspect

Many people love their pets dearly. More than once, I have witnessed parishioners coming to a priest after their pet died, sad and seeking consolation, only to hear a dry “animals don’t go to heaven”. Some priests even added remarks like “if only you loved people as much as your poodle”.

It hurt me deeply to hear such responses. They are pastorally wrong, because:

• they alienate people, making the Church seem callous and uncomprehending,
• an opinion is presented as if it were dogma,
• by scorning that small love a parishioner was able to feel, you do anything but foster some greater love.

In conclusion, it is better to express condolences and carefully explain that there are different points of view.

Finale

If you found this article because you have lost a cherished pet and are troubled about its fate, my personal answer is: yes, it is alive in heaven. You may rejoice in the hope of a new meeting.

But for this meeting to happen, you must reach there yourself. For you, strictly speaking, it is harder. Think about this, and make every effort.

May God help us reach the renewed Creation and joyfully live there forever, with Him and with everyone we love. Amen.