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Objection 1: It would seem that general suffrages avail those for
whom special suffrages are not offered, as much as special suffrages
avail those for whom they are offered in addition to general suffrages.
For in the life to come each one will be rewarded according to his
merits. Now a person for whom no suffrages are offered merited to be
assisted after death as much as one for whom special suffrages are
offered. Therefore the former will be assisted by general suffrages as
much as the latter by special and general suffrages.
Objection 3: Further, the Eucharist is the chief of the suffrages
of the Church. Now the Eucharist, since it contains Christ whole,
has infinite efficacy so to speak. Therefore one offering of the
Eucharist for all in general is of sufficient value to release all who
are in purgatory: and consequently general suffrages alone afford as
much assistance as special and general suffrages together.
On the contrary, Two goods are more eligible than one. Therefore
special suffrages, together with general suffrages, are more
profitable to the person for whom they are offered than general
suffrages alone.
I answer that, The reply to this question depends on that which is
given to the twelfth inquiry (Article 12): for if the suffrages
offered for one person in particular avail indifferently for all, then
all suffrages are common; and consequently one for whom the special
suffrages are not offered will be assisted as much as the one for whom
they are offered, if he be equally worthy. On the other hand, if the
suffrages offered for a person do not profit all indifferently, but
those chiefly for whom they are offered, then there is no doubt that
general and special suffrages together avail a person more than general
suffrages alone. Hence the Master, in the text (Sent. iv, D,
45), mentions two opinions: one, when he says that a rich man
derives from general, together with special suffrages, an equal profit
to that which a poor man derives from special suffrages alone; for
although the one receives assistance from more sources than the other,
he does not receive a greater assistance: the other opinion he mentions
when he says that a person for whom special suffrages are offered
obtains a more speedy but not a more complete release, because each
will be finally released from all punishment.
Reply to Objection 1: As stated above (Article 12, ad 2) the
assistance derived from suffrages is not directly and simply an object
of merit, but conditionally as it were: hence the argument does not
prove.
Reply to Objection 2: Although the power of Christ Who is
contained in the Sacrament of the Eucharist is infinite, yet there is
a definite effect to which that sacrament is directed. Hence it does
not follow that the whole punishment of those who are in purgatory is
expiated by one sacrifice of the altar: even so, by the one sacrifice
which a man offers, he is not released from the whole satisfaction due
for his sins, wherefore sometimes several Masses are enjoined in
satisfaction for one sin. Nevertheless, if any thing from special
suffrages be left over for those for whom they are offered (for
instance if they need them not) we may well believe that by God's
mercy this is granted to others for whom those suffrages are not
offered, if they need them: as affirmed by Damascene (Serm.: De
his qui in fide dormierunt) who says: "Truly God, forasmuch as He
is just will adapt ability to the disabled, and will arrange for an
exchange of deficiencies": and this exchange is effected when what is
lacking to one is supplied by another.
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