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Objection 1: It would seem that the souls of the departed are not
assisted only by the prayers of the Church, the sacrifice of the altar
and alms, or that they are not assisted by them chiefly. For
punishment should compensate for punishment. Now fasting is more penal
than almsgiving or prayer. Therefore fasting profits more as suffrage
than any of the above.
Objection 2: Further, Gregory reckons fasting together with these
three, as stated in the Decretals (xiii, Q. ii, Cap. 22):
"The souls of the departed are released in four ways, either by the
offerings of priests, or the alms of their friends, or the prayers of
the saints, or the fasting of their kinsfolk." Therefore the three
mentioned above are insufficiently reckoned by Augustine (De Cura
pro Mort. xviii).
Objection 3: Further, Baptism is the greatest of the sacraments,
especially as regards its effect. Therefore Baptism and other
sacraments ought to be offered for the departed equally with or more
than the Sacrament of the altar.
Objection 4: Further, this would seem to follow from the words of
1 Cor. 15:29, "If the dead rise not again at all, why are
they then baptized for them?" Therefore Baptism avails as suffrage
for the dead.
Objection 5: Further, in different Masses there is the same
Sacrifice of the altar. If, therefore, sacrifice, and not the
Mass, be reckoned among the suffrages, it would seem that the effect
would be the same whatever Mass be said for a deceased person, whether
in honor of the Blessed Virgin or of the Holy Ghost, or any other.
Yet this seems contrary to the ordinance of the Church which has
appointed a special Mass for the dead.
Objection 6: Further, the Damascene (Serm.: De his qui in
fide dormierunt) teaches that candles and oil should be offered for the
dead. Therefore not only the offering of the sacrifice of the altar,
but also other offerings should be reckoned among suffrages for the
dead.
I answer that, The suffrages of the living profit the dead in so far
as the latter are united to the living in charity, and in so far as the
intention of the living is directed to the dead. Consequently those
whose works are by nature best adapted to assist the dead, which
pertain chiefly to the communication of charity, or to the directing of
one's intention to another person. Now the sacrament of the
Eucharist belongs chiefly to charity, since it is the sacrament of
ecclesiastical unity, inasmuch as it contains Him in Whom the whole
Church is united and incorporated, namely Christ: wherefore the
Eucharist is as it were the origin and bond of charity. Again, chief
among the effects of charity is the work of almsgiving: wherefore on
the part of charity these two, namely the sacrifice of the Church and
almsgiving are the chief suffrages for the dead. But on the part of
the intention directed to the dead the chief suffrage is prayer,
because prayer by its very nature implies relation not only to the
person who prays, even as other works do, but more directly still to
that which we pray for. Hence these three are reckoned the principal
means of succoring the dead, although we must allow that any other
goods whatsoever that are done out of charity for the dead are
profitable to them.
Reply to Objection 1: When one person satisfies for another, the
point to consider, in order that the effect of his satisfaction reach
the other, is the thing whereby the satisfaction of one passes to
another, rather than even the punishment undergone by way of
satisfaction; although the punishment expiates more the guilt of the
one who satisfies, in so far as it is a kind of medicine. And
consequently the three aforesaid are more profitable to the departed
than fasting.
Reply to Objection 2: It is true that fasting can profit the
departed by reason of charity, and on account of the intention being
directed to the departed. Nevertheless, fasting does not by its
nature contain anything pertaining to charity or to the directing of the
intention, and these things are extrinsic thereto as it were, and for
this reason Augustine did not reckon, while Gregory did reckon,
fasting among the suffrages for the dead.
Reply to Objection 3: Baptism is a spiritual regeneration,
wherefore just as by generation being does not accrue save to the object
generated, so Baptism produces its effect only in the person
baptized, as regards the deed done: and yet as regards the deed of the
doer whether of the baptizer or of the baptized, it may profit others
even as other meritorious works. On the other hand, the Eucharist is
the sign of ecclesiastical unity, wherefore by reason of the deed done
its effect can pass to another, which is not the case with the other
sacraments.
Reply to Objection 4: According to a gloss this passage may be
expounded in two ways. First, thus: "If the dead rise not again,
nor did Christ rise again, why are they baptized for them? i.e. for
sins, since they are not pardoned if Christ rose not again, because
in Baptism not only Christ's passion but also His resurrection
operates, for the latter is in a sense the cause of our spiritual
resurrection." Secondly, thus: There have been some misguided
persons who were baptized for those who had departed this life without
baptism, thinking that this would profit them: and according to this
explanation the Apostle is speaking, in the above words, merely
according to the opinion of certain persons.
Reply to Objection 5: In the office of the Mass there is not only
a sacrifice but also prayers. Hence the suffrage of the Mass contains
two of the things mentioned by Augustine (De Cura pro Mort.
xviii), namely "prayer" and "sacrifice." As regards the
sacrifice offered the Mass profits equally the departed, no matter in
whose honor it be said: and this is the principal thing done in the
Mass. But as regards the prayers, that Mass is most profitable in
which the prayers are appointed for this purpose. Nevertheless, this
defect may be supplied by the greater devotion, either of the one who
says Mass, or of the one who orders the Mass to be said, or again,
by the intercession of the saint whose suffrage is besought in the
Mass.
Reply to Objection 6: This offering of candles or oil may profit
the departed in so far as they are a kind of alms: for they are given
for the worship of the Church or for the use of the faithful.
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