Dist. 20, Part 2, Art. 1, Q. 5
Book IV: On the Sacraments · Distinction 20
Quaestio V. Utrum relaxationes possint fieri existenti in purgatorio, an solum viventi in hoc saeculo.
Quinto quaeritur, cui relaxationes possint fieri, et quaeritur, utrum existenti in purgatorio, an solum viventi in hoc saeculo. Et quod extendant se ad eos qui sunt in purgatorio, videtur:
1. Quia dicit Chrysostomus1 super illud Matthaei decimo sexto2: Tibi dabo claves regni caelorum: « Homini mortali caeli et terrae et omnium quae in eo sunt, potestatem commisit Dominus et Ecclesiam validiorem caelo demonstravit »: ergo videtur, quod Summus Pontifex habeat posse super eos qui sunt in purgatorio.
2. Item, suffragia Ecclesiae prosunt his qui sunt in purgatorio, sicut melius patebit infra3, alioquin frustra oraret Ecclesia pro mortuis; sed indulgentiae sunt de nobilissimis suffragiis Ecclesiae: ergo etc.
3. Item, Petro commissa est clavis regni caelorum; sed quamdiu quis est extra palatium, indiget auxilio ostiarii sive deferentis clavem et in eius manu et potestate est: ergo cum ille qui est in purgatorio, adhuc habeat obstaculum ut removeatur ab eo, indiget auxilio clavis. Sed illud auxilium confertur4 per indulgentias: ergo etc.
4. Item, Pater misericordiarum5 omnibus providit secundum ordinatissimam dispositionem et misericordissimam suam pietatem; sed recta ordinatio caritatis, quae exigit, ut unus possit ab alio adiuvari, hoc maxime exigit circa eum qui se iuvare non potest. Si ergo hominibus in hoc mundo, cum indigent auxilio, providit Deus auxilium per indulgentiam Ecclesiae conferendum; cum illi de purgatorio indigeant auxilio et se iuvare non possint, videtur, quod indulgentiae eis factae maxime prosint, et quod per hanc viam Deus eis maxime providere debuit.
Contra:
1. Matthaei decimo sexto6 dictum est Petro in potestatis collatione: Quodcumque ligaveris super terram, erit ligatum et in caelis etc.; et ibi collata est amplitudo potestatis; sed determinatio fit per hoc, quod dicit super terram: ergo non habet potestatem super illos qui sunt mortui, cum iam non supersint.
2. Item, Magister dicit in littera7 et accepit a Theodoro in suo Poenitentiario, quod « morientibus non est poenitentia imponenda, sed solum innotescenda »: ergo si ligatio et relaxatio pari passu ambulant, quia simul data est potestas ligandi et solvendi; cum non possit poenitentiam imponere in morte, multo minus post mortem potest relaxationem facere.
3. Item, nullus potest alicui relaxationem facere, nisi pariter possit eum iudicare, sicut dicitur de Poenitentiis et remissionibus in decretali8; nullus enim potest iudicare nisi eum qui est de foro suo; sed illi qui sunt in purgatorio, non sunt de foro ecclesiastico: ergo etc.
4. Item, si posset indulgentias facere eis qui sunt in purgatorio; cum talibus maxime compatiendum sit, deberet Summus Pontifex totam ibi experiri suam potestatem, et ita facere, quod statim evolarent; ut quid ergo pro mortuis amplius oratur et laboratur, si Summus Pontifex potest eos tam de facili liberare?
### Conclusio Indulgentiae existentibus in purgatorio prodesse possunt per modum suffragii, non vero per modum iudiciariae absolutionis.
Respondeo: Dicendum, quod sicut ex praecedentibus9 colligitur, relaxatio sive indulgentiae collatio duo dicit, scilicet thesauri Ecclesiae communicationem, et cum hoc quandam iudiciariam absolutionem, sicut expresse colligitur ex decretali illa de Poenitentiis et remissionibus10: « Quod autem consuluisti » etc. — Dico igitur, quod quia bona et thesaurus Ecclesiae est in Summi Pontificis potestate, et illi qui sunt in purgatorio, ratione caritatis idonei sunt spiritualia beneficia recipere; quod Papa potest eis bona Ecclesiae communicare.
Quantum autem ad auctoritatem iudicandi, cum illi iam exierint forum Ecclesiae et ecclesiasticum iudicium, videtur, quod eis non possit fieri absolutio nisi per modum deprecationis; et ita, proprie loquendo, non fit eis relaxatio11; sed si large dicatur relaxatio cuiuscumque auxilii impensio et bonorum Ecclesiae communicatio, sic potest eis relaxatio fieri; sed hoc non tenet modum iudicii sed potius suffragii. — Amplius, relaxatio proprie dicta non tantum dicit iudiciariam absolutionem, verum etiam dicit aliquam commutationem in poenam aliquam voluntarie assumtam et cum devotione; et hoc videmus in omnibus indulgentiis; hoc autem non potest esse quantum ad eos qui sunt in purgatorio, quia sunt extra statum illum, in quo posset eis persuaderi alicuius poenae devota et voluntaria assumtio12: et ideo non competit eis relaxatio nisi forte per medium sive per accidens. Si quis enim vellet crucem pro mortuo patre assumere, non est aliquatenus negandum, quodsi voluntas sit Summi Pontificis, quin indulgentia illi prosit. — Ex his patent obiecta ad utramque partem.
Ad oppositum:
Ad illud enim quod obiicitur, quod potest; dicendum, quod verum est per modum adiutorii et suffragii.
Tamen ad illud quod obiicitur de potestate clavis, quod potest usque ad apertionem caeli; dicendum, quod si intelligatur per modum iudicii, non habet veritatem nisi quantum ad eos qui sunt de Ecclesia militante; si quantum ad adiutorium, sic quantum ad omnes bonos, qui sunt extra caelum. — Unde nota, quod quidam sunt de Ecclesia triumphante, et super tales non potest nec iudicando nec adiuvando; quidam de militante, et super tales potest tam adiuvando quam iudicando; quidam in statu medio, qui iam iudicati sunt, et tamen miseri sunt; et super tales non potest iudicando, sed potest adiuvando, quia, dum viverent, meruerunt adiuvari. — Et sic patent obiecta ad primam partem.
1. Ad illud quod obiicitur ad oppositum, quod non possit propter hoc, quod dicit super terram; dicendum, quod illud intelligitur de iudiciaria potestate. Nihilominus tamen posset dici, quod quodam modo super terram sunt, dum super terram hoc meruerunt.
2. Ad illud quod obiicitur de absolutione et ligatione, potest responderi, quod non est simile, quia pronior est Deus ad misericordiam, et ideo abundantiorem dedit potentiam ad miserendum. — Vel dicendum, quod alius se potest in hac vita ligare, pro eo quod ex vinculo caritatis alius absolvitur.
3. Ad illud quod obiicitur de relaxatione, quod includit iudicium; respondendum, quod ipse procedit, prout relaxatio proprie dicitur; et sic respicit solos vivos.
4. Ad illud quod obiicitur: quare non absolvit solo verbo omnes qui sunt in purgatorio? dicendum, quod si Deus per se ipsum sic miseretur ut semper velit timeri suam iustitiam, multo fortius Dei minister. Unde dispensatio bonorum Ecclesiae discrete et cum moderamine facienda est; alioquin, nisi discrete fiat, Deus non acceptat; et bona spiritualia non possunt dissipari nec contra divinam acceptationem distribui; quamvis possint bona temporalia non solum dispensari, verum etiam dissipari de facto, quamvis aliter dictet ius divinum esse faciendum. — Si quis autem contendat, vicarium Iesu Christi habere iudiciariam potestatem super eos qui sunt in purgatorio, non est ei multum improbe resistendum, dum tamen hoc dictet ratio, vel auctoritas manifesta. — Quidquid enim loquamur disputantes vel etiam praedicantes, hoc sana fide tenendum est, quod Dominus vicario suo plenitudinem potestatis contulit et tantam utique potestatem, quanta debebat homini puro dari; et hoc ad aedificationem corporis sui, quod est Ecclesia. Unde super hoc non iudicare, sed gratias plurimas Deo debemus agere.
Question V. Whether relaxations can be made for one existing in purgatory, or only for one living in this world.
Fifthly it is asked, for whom relaxations can be made; and it is asked whether for one existing in purgatory, or only for one living in this world. And that they extend themselves to those who are in purgatory seems [to be the case]:
1. Because Chrysostom1 says, on that text of Matthew, chapter sixteen2: To thee I will give the keys of the kingdom of heaven: « Upon mortal man the Lord has committed power over heaven and earth and all things that are in it, and he has shown the Church to be stronger than heaven »: therefore it seems that the Supreme Pontiff has power over those who are in purgatory.
2. Likewise, the suffrages of the Church benefit those who are in purgatory, as will better appear below3, otherwise the Church would pray in vain for the dead; but indulgences are among the most noble suffrages of the Church: therefore etc.
3. Likewise, to Peter has been committed the key of the kingdom of heaven; but so long as someone is outside the palace, he needs the help of the doorkeeper, or of the one bearing the key, and he is in his hand and power: therefore since the one who is in purgatory still has an obstacle to be removed from him, he needs the help of the key. But that help is conferred4 through indulgences: therefore etc.
4. Likewise, the Father of mercies5 has provided for all according to a most ordered disposition and his most merciful loving-kindness; but the right ordering of charity, which requires that one be able to be helped by another, requires this most of all concerning him who cannot help himself. If therefore for men in this world, when they need help, God has provided help to be conferred through the indulgence of the Church; since those of purgatory need help and cannot help themselves, it seems that indulgences made for them benefit them most, and that by this way God ought most to have provided for them.
On the contrary:
1. In Matthew, chapter sixteen6, it was said to Peter in the conferral of power: Whatsoever thou shalt bind upon earth, it shall be bound also in heaven etc.; and there the fullness of power was conferred; but a determination is made by the fact that he says upon earth: therefore he does not have power over those who are dead, since they are no longer upon [the earth].
2. Likewise, the Master says in the text7, and he took it from Theodore in his Penitential, that « to the dying penance is not to be imposed, but only made known »: therefore if binding and relaxing proceed at an equal pace, since the power of binding and of loosing was given at the same time; since he cannot impose penance at death, much less after death can he make relaxation.
3. Likewise, no one can make a relaxation for anyone, unless he can equally judge him, as is said concerning penances and remissions in the decretal8; for no one can judge except him who is of his own forum; but those who are in purgatory are not of the ecclesiastical forum: therefore etc.
4. Likewise, if he could make indulgences for those who are in purgatory; since such ones are most to be pitied, the Supreme Pontiff ought to exercise his whole power there, and to act so that they would fly out at once; why then is there yet more prayer and labor for the dead, if the Supreme Pontiff can so easily free them?
### Conclusion Indulgences can benefit those existing in purgatory by way of suffrage, but not by way of judiciary absolution.
I respond: It must be said that, as is gathered from what precedes9, relaxation or the conferral of indulgences says two things, namely the communication of the treasury of the Church, and together with this a certain judiciary absolution, as is expressly gathered from that decretal on penances and remissions10: « As for what you have consulted [me about] » etc. — I say therefore that, since the goods and treasury of the Church are in the power of the Supreme Pontiff, and those who are in purgatory are, by reason of charity, fit to receive spiritual benefits; the Pope can communicate to them the goods of the Church.
But as to the authority of judging, since they have already gone out of the forum of the Church and ecclesiastical judgment, it seems that absolution cannot be made for them except by way of entreaty; and so, properly speaking, no relaxation is made for them11; but if relaxation is said broadly as the bestowal of any help and the communication of the goods of the Church, in this way relaxation can be made for them; but this does not hold the mode of judgment but rather of suffrage. — Further, relaxation properly so called says not only judiciary absolution, but also says a certain commutation into some penalty voluntarily assumed and with devotion; and this we see in all indulgences; but this cannot exist with respect to those who are in purgatory, because they are outside that state in which the devout and voluntary assumption of some penalty could be urged upon them12: and therefore relaxation does not befit them except perhaps by means of [another] or by accident. For if someone wished to assume the cross for a dead father, it is in no way to be denied that, if it be the will of the Supreme Pontiff, the indulgence would benefit him. — From these things the objections on both sides are clear.
To the opposite:
To that which is objected, that he can; it must be said that this is true by way of aid and suffrage.
Yet to that which is objected concerning the power of the key, that it extends even to the opening of heaven; it must be said that if it be understood by way of judgment, it has no truth except with respect to those who are of the Church militant; if with respect to aid, then with respect to all the good who are outside heaven. — Whence note that some are of the Church triumphant, and over such ones he can [act] neither by judging nor by aiding; some are of the militant, and over such ones he can [act] both by aiding and by judging; some are in a middle state, who have already been judged, and yet are wretched; and over such ones he cannot [act] by judging, but he can by aiding, because, while they were living, they merited to be aided. — And thus the objections to the first part are clear.
1. To that which is objected to the opposite, that he cannot, because he says upon earth; it must be said that this is understood of judiciary power. Nevertheless it could still be said that in a certain way they are upon earth, since upon earth they merited this.
2. To that which is objected concerning absolution and binding, it can be answered that there is no parallel, because God is more prone to mercy, and therefore he gave more abundant power for showing mercy. — Or it must be said that one can bind himself in this life, in that, by the bond of charity, another is absolved.
3. To that which is objected concerning relaxation, that it includes judgment; it must be answered that he proceeds insofar as relaxation is properly so called; and thus it regards the living only.
4. To that which is objected: why does he not absolve by word alone all who are in purgatory? it must be said that, if God by his very self has mercy in such a way that he always wills his justice to be feared, much more so the minister of God. Whence the dispensation of the goods of the Church is to be done discreetly and with moderation; otherwise, unless it be done discreetly, God does not accept [it]; and spiritual goods cannot be squandered nor distributed against the divine acceptance; although temporal goods can not only be dispensed, but even squandered in fact, although the divine law dictates that it ought to be done otherwise. — But if anyone should contend that the vicar of Jesus Christ has judiciary power over those who are in purgatory, he is not to be resisted too unfittingly, provided however that reason, or manifest authority, dictate this. — For whatever we may say as disputants or even as preachers, this is to be held by sound faith, that the Lord has conferred upon his vicar the fullness of power and indeed as much power as ought to be given to a mere man; and this for the building up of his body, which is the Church. Whence over this we ought not to judge, but to give very many thanks to God.
- 1Vers. — Verba Chrysost. habentur Homil. 54. (alias 55.) in Matth. n. 2: Filius [Dei]... homini mortali omnium [...] quae in caelo sunt potestatem commisit, dum claves illi tradidit, qui Ecclesiam per totum orbem terrarum extendit et caelo validiorem demonstravit. — Pro in eo cod. E in ea, edd. in eis.Verse. — The words of Chrysostom are found in Homily 54 (alias 55) on Matthew, n. 2: "The Son [of God]... committed to mortal man power over all things which are in heaven, when he handed over to him the keys, who extended the Church through the whole circuit of the lands and showed [it] stronger than heaven." — For in eo codex E reads in ea, the editions in eis.
- 2Vers. 19. — In fine arg. pro supersint cod. K super terram sint.Verse 19. — At the end of the argument, for supersint codex K reads super terram sint.
- 3Dist. 45. a. 2. q. 1. seqq.Distinction 45, article 2, question 1 and following.
- 4Cod. Z non confertur nisi.Codex Z reads is not conferred except.
- 5Epist. II. Cor. 1, 3. — Mox pro providit edd. providet; cod. K (I a secunda manu), post sed addito si, subinde omittit quae. Aliquanto inferius post in hoc supplevimus mundo, quod etiam secunda manus in codd. P Q addidit.Second Epistle to the Corinthians 1:3. — Shortly after, for providit the editions read providet; codex K (corrected by a second hand), after sed adding si, then omits quae. Somewhat lower, after in hoc we have supplied mundo, which a second hand also added in codices P Q.
- 6Vers. 19.Verse 19.
- 7Hic c. 1. — Inferius voci passu cod. P praemittit ratione et, ac subinde pro cum non possit (scil. sacerdos) Vat. cum aliquot codd. cum non possint, plures codd. cum vero non possit.Here chapter 1. — Lower down, before the word passu codex P prefixes ratione et, and then for cum non possit (namely, the priest) the Vatican edition with some codices reads cum non possint, several codices cum vero non possit.
- 8Extra lib. V. tit. 38. C. Quod autem consuluisti (4). Vide supra q. 3. in fine.Decretals, Book V, title 38, chapter Quod autem consuluisti (4). See above, question 3, at the end.
- 9Quaest. 3, in cuius fine allegata est etiam decretalis Quod autem consuluisti paulo inferius citata.Question 3, at the end of which the decretal Quod autem consuluisti, cited a little lower, is also alleged.
- 10Cod. P et ita statuere, ut.Codex P reads and so to establish, that.
- 11Vide supra pag. 533, nota 2. — Inferius pro sed hoc edd. cum pluribus codd. sed haec.See above, page 533, note 2. — Lower down, for sed hoc the editions with several codices read sed haec.
- 12Cfr. supra p. I. q. 3.Compare above, Part I, question 3.