Dear M.P:

Microchimerism is a phenomenon, when it concerns pregnancy, where some fetal cells remain in the mother's body. These are individual cells, not the baby himself. If you received a blood transfusion from me, some of my cells can be transferred to you and live in your body. I, that is my body and soul, however, would not be in your body.

Thus, this phenomenon of Microchimerism has nothing to do with our topic.

On the topic of the effect of a mother's actions upon an aborted baby, you are making presumptions that simple cannot be supported by any theology that I know.

No one has to struggle against evil after death unless they are damned. The mother's sin of abortion effects the physical body of the baby, not his soul other than the issue that applies to all unbaptized babies. This line of thinking is simply wrong. There is no threat to the baby's eternal welfare .

As for the idea of the baby going to heaven where he will be better off as a justification for abortion, that can and is a perverted notion of many people who murder. There are documented cases of people who murder their children or relatives or friends or even strangers because they think by murdering them they will be in a better place. People will delude themselves into all sorts of twisted justifications for their actions -- nevermore so than in the self-justifications for abortion.

But, none of this has any effect whatsoever to the baby's eternal welfare, except as it would apply to any innocent unbaptized baby. Thus, in speculation, the only eternal effect may be the deprivation of the beatific vision -- although this has not been established theologically by the Church. If indeed unbaptized babies are deprived of the beatific vision, then it would follow that so too are any unbaptized persons (such as Hindus) who are saved by virtue of their invincible ignorance and sincere desire to seek God (as taught by the Church).

Those in Paradise, then, who may be without the beatific vision are still in heaven -- the eternal bliss of Paradise -- and do not suffer, but are eternally happy.

For a theological discussion of this see the Vatican's International Theological Commission document: The Hope of Salvation for Infants Who Die without being Baptised.

In the issue of unbaptized babies, the Church just does not know for sure. But, we do know for sure that it is possible to be saved outside of baptism as the Church officially states this (CCC 846-847):

"Outside the Church there is no salvation"

846 How are we to understand this affirmation, often repeated by the Church Fathers? (Cf. Cyprian, Ep. 73.21:PL 3,1169; De unit.:PL 4,509-536) Re-formulated positively, it means that all salvation comes from Christ the Head through the Church which is his Body:

Basing itself on Scripture and Tradition, the Council teaches that the Church, a pilgrim now on earth, is necessary for salvation: the one Christ is the mediator and the way of salvation; he is present to us in his body which is the Church. He himself explicitly asserted the necessity of faith and Baptism, and thereby affirmed at the same time the necessity of the Church which men enter through Baptism as through a door. Hence they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it or to remain in it. (LG 14; cf. Mk 16:16; Jn 3:5)

847 This affirmation is not aimed at those who, through no fault of their own, do not know Christ and his Church:

Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience - those too may achieve eternal salvation. (LG 16; cf. DS 3866-3872)

Thus, the most we can say with certainty is:

1261 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," ( Mk 10 14; cf. 1 Tim 2:4) 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.

The issue here is a general one that applies to all unbaptized babies, not just those babies who are aborted. In my opinion the effects you are trying to make for aborted babies just simply does not follow theologically, philosophically, or ontologically.