Dist. 20, Part 2, Art. 1, Q. 5
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/4/d/20/q/bon-sent-IV-d20-p2-a1-q5
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### 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 Chrysostom says, on that text of Matthew, chapter sixteen: *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 below, 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 conferred through indulgences: therefore etc.

4. Likewise, the Father of mercies 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 sixteen, 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 text, 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 decretal; 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 precedes, 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 remissions: « 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 them; 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 them: 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.