Question Eleven
Whether the souls of Purgatory are relieved by the works of the living
It is asked whether the souls of the dead in Purgatory are relieved and receive consolation from the works of the faithful living.
To this it first appears that a negative answer should be given.
The first argument is as follows. The law of Moses is not inferior to the law of Christ with respect to the charity of loving one’s neighbors. For love of neighbor was in a commandment for them just as it is for us, as is evident concerning them in Deuteronomy 6 and concerning us in Matthew 22. But the law of Moses did not strive by prayers, alms, and sacrifices to relieve the miseries of souls which were then in Purgatory. Therefore neither ought we to do so.
Second, the Philosopher says in Book I of the Ethics that there cannot be a sharing of civil works between the living and the dead.
Third, Dionysius says in the final chapter of The Celestial Hierarchy:
If each person receives from divine justice the recompenses of those good and evil things which he accomplished in the present life, and those who sleep possess after this life the operations proper to them, how shall the supreme priest transfer one to another rest by some operation, beyond that person’s dignity?
These are his words.
Likewise, the Waldensians say that neither can the dead be helped in anything by the works of the living, nor the living by the prayers of the blessed. For they say that the commandment concerning love of neighbor ends in the present life. This was also the opinion of Vigilantius, against whom Blessed Jerome writes concerning this, as is said.
But to the contrary stands the practice of the Church militant, which prays for the departed and receives the pious works of the faithful for the dead. Taught by the Holy Spirit, the Church cannot err or proceed mendaciously.
For as Augustine says to Jerome, and as is found in distinction 90, chapter Si ad scripturas: “If dutiful falsehoods are admitted into the Holy Scriptures, what authority will remain to them?”—as though he were to say, none.
I answer that it must be said that the souls of the dead in Purgatory can be relieved by the pious works of the living. The living can make satisfaction for the departed through works accepted by God and can discharge satisfactory punishment for them.
This conclusion is proved in two ways: first on the part of the living, and second on the part of the departed.
First, on the part of the living, it is proved through the union of charity. For the charity of the mystical body never fails, 1 Corinthians 13. But the living are united to the dead in charity, and conversely. Therefore the dead can be helped through the living.
Likewise, it is proved through the intention of the living directed toward them. For the dead live in the memories of human beings, and therefore the intention of the living can be directed toward them. Nevertheless, as Thomas says in Book IV, distinction 45, the suffrages of the living must not be believed to avail the dead in such a way that their state is changed from misery into felicity, or conversely; rather, they avail toward a diminution of punishment or something of this kind which does not transform the state of the dead.
Likewise, the Apostle says in Galatians 6: “Bear one another’s burdens.” But the burdens which are most of all to be borne are the spiritual burdens of the other life. Therefore it appears that the living can assume penances for the dead and make satisfaction.
The same is proved by a likeness in natural things. For we see in an animal body that one member exposes itself to sustain the injury of another, as is evident when the arm exposes itself on behalf of the head. Therefore, if in the mystical body there is a connection by assimilation to a natural body, it appears that one member can carry another’s burden and take it upon itself.
Likewise, we see in human affairs that it makes no difference to a creditor whether the principal debtor or another in his place repays the debt to the creditor. Since God is much more benign in receiving payment than an earthly human being, it appears that he is content and it suffices for him if another makes satisfaction on behalf of the debtor.
Likewise, charity has more power before God than among human beings. But among human beings one person can, from love of another, discharge that person’s debt. Therefore this can much more occur in divine judgment, provided that the person for whom the works are done and the one who does them are in charity, so that their works performed in charity may benefit.
Second, the preceding conclusion is proved on the part of the being of the departed. For after this life the dead remain as members joined to the Church militant of the living through the binding and connection of charity which remains after death in the souls of the departed. Therefore they can receive consolation from the works of the living.
Likewise, they can receive the suffrages of the living.
First, because there they discharge punishments only for sins contracted here.
Second, because they are still in the way, marked with the character of Christ.
Third, because they share with the faithful in faith, charity, and hope.
Fourth, because they leave among the living offspring, relatives, and friends to whom they left goods which they themselves acquired and which, when dying, they commanded to be distributed to the faithful for their salvation. On account of these benefits, the living remain obligated to the dead in such a way that, if after departure from this life the dead should fall anywhere into penal misery, the living would be bound to help them.
Reason dictates this, charity possesses it, and justice demands it.
Reason, I say, dictates that one who has received benefits from others ought not to be ungrateful to one’s benefactors, but ought to repay their services and never abandon them wherever or from whatever cause they should fall into a state of misery.
Justice demands it. For since the living have entered into the labors of the dead and possess their fruits, it is just that they should come to their aid in necessity and piously offer suffrages for them.
Likewise, the breadth of charity commands the same thing. For the dominion of charity is so broad that no distance of places, nor variety or disparity of states, can prevent it from extending itself to all. Hence, if the charity of the blessed, who are most distant from us both by disparity of state and by remoteness of their situation, extends itself to compassion for the miseries of the living, why would the charity of the living not extend itself to the miseries of the dead, who are far nearer and more similar to the states of the living?
Certain authorities must now be set down by which it is also shown that the souls of the departed in Purgatory can be relieved by the prayers and suffrages of the faithful living.
First, Damascene says in a certain sermon concerning suffrages for the dead:
The disciples of the Savior and the sacred Apostles, conscious of the mystery, decreed that in the dread and life-giving mysteries a remembrance should be made of those who had fallen asleep faithfully.
And Augustine says in the book On the Care to Be Taken for the Dead:
The authority of the universal Church which is manifest in this custom is not small: that the commendation of the dead should also have its place among the prayers of the priest which are poured out to the Lord God at his altar.
And Gregory says—as is placed in cause 13, question 2, chapter Animae defunctorum:
The souls of the departed are loosed in four ways: either by the offerings of priests, by the prayers of holy persons, by the alms of dear ones, or by the fasting of relatives.
These are his words.
Finally, the arguments to the contrary must be answered.
To the first, the premise is denied. For even under the law of Moses the ancients strove by prayers, alms, and sacrifices to relieve the miseries of souls existing in Purgatory. For Judas Maccabaeus, in 2 Maccabees 12, sent twelve thousand silver drachmas to Jerusalem to be offered there for the sins of the dead.
It is nevertheless true that those of the old law did not pray for the dead as intensely as we do. The reason is that the law of the fullness of charity had not yet come, such as is the law of Christ. Just as it extends itself among the living even to enemies, so it must also extend itself to the dead detained in the punishments of Purgatory for sins committed here. Thus the justice of Christians abounds more than that of the scribes and Pharisees, Matthew 5.
To the second, it is said that although there cannot be between the living and the dead a sharing of civil and corporeal works nevertheless there can be between them a sharing of spiritual works through charity toward God, to whom the spirits of the dead are alive.
To the third argument from Dionysius, it is answered that he sets down those words as though argumentatively. Thomas answers that argument as follows.
The operation of one person can benefit another in two ways: either by way of merit or by way of suffrage.
In the first way, no person’s operation can benefit another toward attaining the state of glory. For the lot of glory is rendered according to the measure of the recipient, and consequently eternal life is given to no one for the merits of another.
Those who are in Purgatory have already been disposed toward eternal life and have merited it through their own merits, although in a certain manner they are delayed from ascending to it because satisfaction for their sins remains. Therefore, by way of suffrage, with respect to this delay and through the way of intercession and prayer, the dead can be helped by the living.
The reason is that the obtaining effected by prayer belongs to God’s supreme liberality and freedom. Therefore it can extend itself to all those things which are subject to God’s ordained power. These things are from Thomas in Book IV, distinction 45.
To the fourth, it is answered that the error of the Waldensians is condemned because it is altogether contrary to charity and to the perfection of the Christian religion.
First, it is condemned by the authority of the Christian people, which is more observant of law and more excellent than every people of the world, standing in relation to other peoples as light to darkness, gold to dross, and wine to dregs.
For its clergy, illustrious in every knowledge and teaching, has shone and shines in the world like the morning star. Its holy doctors, who have been praised for truth and holiness from age to age, urge prayer for the dead. While they themselves were among mortals, they sacrificed for the dead.
When the Waldensians say that the commandment concerning love of neighbor ends here, they lie. For Augustine says in the book On Christian Doctrine that the commandment concerning love of God and neighbor begins on the way and is perfected in the homeland, where all the powers and movements of the soul are always directed in act and habit toward the love of God and neighbor.
Jerome answers the point of Vigilantius in a letter against him, saying:
You say in your little book: “While we live, we can pray for one another; but after we have died, no prayer of one person is to be heard for another, especially since the martyrs, begging for vengeance for their own blood, have not been able to obtain it.” If the Apostles and martyrs, while still constituted in their bodies, can pray for others when they still ought to be solicitous for themselves, how much more can they do so after their crowns and triumphs? One man, Moses, obtains pardon from God for six hundred thousand armed men; and Stephen, the imitator of the Lord and the first martyr in Christ, begs pardon for his persecutors. And after they have begun to be with Christ, will they possess less power?—and so forth.
These things are from Henry of Hesse upon Genesis and Lord John of Torquemada upon On Penance, distinction 1, chapter His auctoritatibus.