Praeterea, Damascenus in sermone de dormientibus, docet, ceras et oleum et hujusmodi pro defunctis offerri. Ergo non solum oblatio sacrificii altaris, sed etiam aliae oblationes debent inter suffragia mortuorum computari. Obj. 6: Furthermore, in his sermon on those who sleep, Damascene teaches that beeswax and oil and the like should be offered for the dead. Therefore, not only the offering of the Sacrifice of the Altar but also other oblations should be counted among the intercessory acts for the dead. Quaestiuncula 2 Quaestiuncula 2 Ulterius. Videtur quod indulgentiae quas Ecclesia largitur, etiam mortuis prosint. Primo per consuetudinem Ecclesiae quae facit praedicari crucem, ut aliquis habeat indulgentiam pro se, et duobus vel tribus, et quandoque decem animabus tam vivorum quam mortuorum; quod esset deceptio, nisi mortuis prodessent. Ergo indulgentiae mortuis prosunt. Obj. 1: Moreover, it seems that the indulgences that the Church grants also benefit the dead. First, by the Church’s custom which causes a crusade to be preached, so that a person might have an indulgence for himself and two or three others, and sometimes for ten souls of both the living and the dead. But this would be a deception if it did not benefit the dead. Therefore, indulgences do benefit the dead. Praeterea, meritum totius Ecclesiae est efficacius quam meritum unius personae. Sed meritum personale suffragatur defunctis, ut patet in elargitione eleemosynarum. Ergo multo fortius meritum Ecclesiae, cui indulgentiae innituntur. Obj. 2: Furthermore, the merit of the whole Church is more efficacious than the merit of one person. But personal merit is offered as a suffrage for the dead, as is evident in the bestowing of alms. Therefore, the merit of the Church, which indulgences are derived from, would be even stronger. Praeterea, indulgentiae Ecclesiae prosunt illis qui sunt de foro Ecclesiae. Sed illi qui sunt in purgatorio, sunt de foro Ecclesiae; alias eis suffragia Ecclesiae non prodessent. Ergo videtur quod indulgentiae defunctis prosint. Obj. 3: Furthermore, the Church’s indulgences benefit those who are of the Church’s forum. But those who are in purgatory are of the Church’s forum, otherwise the intercession of the Church would not benefit them. Therefore, it seems that indulgences benefit the dead. Sed contra est, quia ad hoc quod indulgentiae alicui valeant, requiritur causa conveniens, pro qua indulgentiae dantur. Sed talis causa non potest esse ex parte defuncti, quia non potest aliquid facere quod sit in utilitatem Ecclesiae, pro qua causa praecipue indulgentiae dantur. Ergo videtur quod indulgentiae defunctis non prosint. On the contrary, for indulgences to avail someone, an appropriate reason is required for granting the indulgences. But no reason like this can exist on the part of someone who is dead, for he cannot do anything to the benefit of the Church, which is the chief reason that indulgences are granted. Therefore, it seems that indulgences do not benefit the dead. Praeterea, indulgentiae determinantur secundum arbitrium indulgentias concedentis. Si ergo indulgentiae defunctis prodesse possent, esset in potestate concedentis indulgentiam ut defunctum omnino liberaret a poena; quod videtur absurdum. Furthermore, indulgences are determined according to the will of the person granting the indulgences. Therefore, if indulgences could benefit the dead, it would be in the power of the one granting indulgences to free a dead person from all punishment; which seems absurd. Quaestiuncula 3 Quaestiuncula 3 Ulterius. Videtur quod cultus exequiarum defuncto prosint. Damascenus enim in sermone de dormientibus inducit verba Athanasii sic dicentis: licet in aere qui in pietate consummatus est, depositus fuerit, ne renue oleum et ceras Dominum invocans in sepulcro accendere; accepta enim ista sunt Deo, et multam ab eo recipientia retributionem. Sed hujusmodi pertinent ad cultum exequiarum. Ergo cultus exequiarum prodest defunctis. Obj. 1: Moreover, it seems that the observance of funeral rites benefits the dead. For in his sermon on those who sleep, Damascene quotes the words of Athanasius who says thus: although anyone who has ended in faithfulness has been taken up into the air, do not fail to light oil and beeswax in his tomb, calling upon the Lord; for these things are acceptable to God and receive much reward from him. But these things belong to the observance of funeral rites. Therefore, the observance of funeral rites does benefit the dead. Praeterea, sicut dicit Augustinus 1 Lib. de Civ. Dei: antiquorum justorum funera officiosa pietate curata sunt, et exequiae celebratae, et sepulcra provisa; ipsique cum viverent, de sepeliendis, vel etiam ferendis suis corporibus filiis mandaverunt. Sed hoc non fecissent, nisi sepultura et hujusmodi aliquid mortuis conferrent. Ergo hujusmodi aliquid prosunt defunctis. Obj. 2: Furthermore, as Augustine says in Book 1 of the City of God: The funeral offices of ancient just men were undertaken in piety, and funeral rites were celebrated, and tombs were supplied; and when they lived they gave orders to their children about burials, and how their bodies should be borne. But they would not have done this unless burial and the like conferred something on the dead. Therefore, these things do benefit the dead. Praeterea, nullus facit eleemosynam circa aliquem, nisi ei proficiat. Sed sepelire mortuos computatur inter opera eleemosynarum: unde, ut Augustinus dicit 1 de Civ. Dei: Tobias sepeliendo mortuos Deum promeruisse teste angelo commendatur. Ergo hujusmodi sepulturae cultus mortuis prodest. Obj. 3: Furthermore, no one does almsgiving for another person unless it benefits him. But to bury the dead is counted among the works of almsgiving, which is why, as Augustine says in City of God 1: By an angel’s witness Tobias is commended to have deserved well of God for burying the dead. Therefore, burial rites like these do benefit the dead. Praeterea, inconveniens est dicere quod frustretur devotio fidelium. Sed aliqui ex devotione se in locis aliquibus religiosis sepeliri disponunt. Ergo sepulturae cultus prodest defunctis. Obj. 4: Furthermore, it is unfitting to say that the devotion of the faithful is in vain. But people arrange to have themselves buried in a religious place out of devotion. Therefore, burial rites do benefit the dead. Praeterea, Deus pronior est ad miserandum quam ad puniendum. Sed aliquibus nocet sepultura in locis sacris, si indigni sunt; unde dicit Gregorius: quos peccata gravia deprimunt, ad majorem damnationis cumulum potius quam ad solutionem eorum corpora in Ecclesiis ponuntur. Ergo multo amplius dicendum est, quod sepulturae cultus prosit bonis. Obj. 5: Furthermore, God is more inclined to have mercy than to punish. But being buried in a sacred place is harmful to people if they are unworthy. For example, Gregory says: The bodies of those whom grave sins weigh down are placed in churches to a greater heap of damnation rather than to their forgiveness. Therefore, much more should it be said that rites of burial benefit those who are good. Sed contra est quod Augustinus dicit in Lib. de Cura pro mortuis gerenda: corpori humano quidquid impenditur, non est praesidium salutis aeternae, sed humanitatis officium. On the contrary, Augustine says in his book On the Care to be Taken of the Dead: Acts devoted to the human body are no guard for eternal salvation, but offices of humanity. Praeterea, Gregorius dicit ad Bonifacium archiepiscopum scribens: curatio funeris, conditio sepulturae, pompa exequiarum, magis sunt vivorum solatia quam subsidia mortuorum. Furthermore, Gregory says, writing to archbishop Boniface: the office of funeral rites, the establishment of tombs, the pomps of funeral processions, are more for the solace of the living than the relief of the dead. Praeterea, Dominus dicit Matth. 10: nolite timere eos qui occidunt corpus, et post haec non habent amplius quid faciant. Sed post mortem sanctorum corpora possunt a sepultura prohiberi, sicut in ecclesiastica historia legitur factum de quibusdam martyribus Lugduni Galliae. Ergo non nocet defunctis, si eorum corpora inhumata remaneant; ergo nec cultus sepulturae prodest. Furthermore, the Lord says: Do not fear those who kill the body and after this have nothing more they can do (Matt 10:28). But after death the bodies of the saints can be forbidden a burial, as in church history we read was done to some of the martyrs of Lyons, France. Therefore, it does not harm the dead if their bodies remain unburied; therefore, neither do burial rites benefit them. Quaestiuncula 1 Response to Quaestiuncula 1 Respondeo dicendum ad primam quaestionem, quod suffragia vivorum prosunt defunctis secundum quod uniuntur viventibus caritate, et secundum quod intentio viventium refertur in mortuos; et ideo illa opera praecipue nata sunt mortuis suffragari quae maxime ad communicationem caritatis pertinent, vel ad directionem intentionis in alterum. Ad caritatem autem sacramentum Eucharistiae praecipue pertinet, cum sit sacramentum ecclesiasticae unionis, continens illum in quo tota Ecclesia unitur, et consolidatur, scilicet Christum; unde Eucharistia est quasi quaedam caritatis origo, sive vinculum; sed inter caritatis effectus praecipuum est eleemosynarum opus; et ita ista duo ex parte caritatis praecipue mortuis suffragantur, scilicet sacrificium Ecclesiae, et eleemosynae. Sed ex parte intentionis directae in mortuos praecipue valet oratio; quia oratio secundum suam rationem non solum dicit respectum ad orantem, sicut et cetera opera, sed directius ad id pro quo oratur. Et ideo ista tria ponuntur quasi praecipua mortuorum subsidia; quamvis quaecumque alia bona ex caritate fiant pro defunctis, eis valere credenda sint. I answer that, the intercessory prayers of the living benefit the dead according as they are united to the living in charity, and according as the intention of the living is directed toward the dead. And therefore the works that are especially of a nature to assist the dead are those that pertain the most to the sharing of charity, or to the directing of one’s intention to another. Now, the sacrament of the Eucharist pertains to charity preeminently, since it is the sacrament of ecclesiastical unity, containing that in which the whole Church is united and solidified, namely, Christ. This is why the Eucharist is like a kind of origin or bond of charity. But among the effects of charity is especially the work of almsgiving; and so these two things are especially offered for the dead on the part of charity, namely, the Church’s sacrifice and almsgiving. But on the side of the intention being directed toward the dead, prayer is especially effective, for prayer by its very nature does not only regard the one doing it, like the other works do, but more directly what is being prayed for. And therefore these three are listed as being particular helps to the dead, although whatever other good works are done out of charity for the dead should be believed to benefit them. Ad primum ergo dicendum, quod in eo qui satisfacit pro altero, magis est considerandum, ad hoc quod effectus satisfactionis ad alterum perveniat, id quo satisfactio unius transit in alterum, quam etiam satisfactionis poena; quamvis ipsa poena magis expiet reatum satisfacientis, inquantum est medicina quaedam; et ideo tria praedicta magis valent defunctis quam jejunium. Reply Obj. 1: In someone who makes satisfaction for another, for the effect of the satisfaction to reach another person, the way that the satisfaction of one person passes to another should be considered even more than the suffering in that satisfaction; although the suffering does more to expiate the guilt of the one making satisfaction, inasmuch as it is like a remedy. And this is why the three things mentioned benefit the dead more than fasting would. Ad secundum dicendum, quod etiam jejunium potest prodesse defunctis ratione caritatis et intentionis in defunctos directae; sed tamen jejunium in sui ratione non continet aliquid quod ad caritatem vel ad directionem intentionis pertineat; sed haec sunt ei quasi extrinseca; et ideo Augustinus non posuit, sed Gregorius posuit jejunium inter suffragia mortuorum. Reply Obj. 2: Fasting can also benefit the dead by reason of the charity and the intention directed toward the dead, but nevertheless fasting of its own account does not contain anything that pertains to charity or to the directing of an intention, but these things are somewhat extrinsic to it. And this is why Augustine did not include it, but Gregory includes fasting among suffrages for the dead. Ad tertium dicendum, quod Baptismus est quaedam spiritualis regeneratio; unde sicut per generationem non acquiritur esse nisi generato, ita Baptismus non habet efficaciam nisi in eo qui baptizatur, quantum est ex opere operato; quamvis ex opere operante vel baptizantis vel baptizati possunt aliis prodesse, sicut et cetera opera meritoria. Sed Eucharistia est signum ecclesiasticae unionis; et ideo ex ipso opere operato ejus efficacia in alterum transire potest; quod non contingit de aliis sacramentis. Reply Obj. 3: Baptism is a certain spiritual regeneration. This is why, just as in generation no one acquires being except the one generated, in the same way baptism has no efficacy except for the one baptized, with regard to the work performed; however, by the work being done by the one baptizing or the one baptized it can benefit others, just as can the rest of the meritorious works. But the Eucharist is a sign of the union of the Church, and for this reason its efficacy can be transferred to another by the very performance of the work itself, which does not happen with the other sacraments. Ad quartum dicendum, quod Glossa auctoritatem istam dupliciter exponit. Uno modo sic: si mortui non resurgunt, nec etiam Christus resurrexit, ut quid etiam baptizantur pro illis? Idest, pro peccatis, cum ipsa non dimittantur, si Christus non resurrexit: quia in Baptismo non solum passio Christi, sed etiam resurrectio operatur, quae est nostrae spiritualis resurrectionis quodammodo causa. Alio modo sic: fuerunt quidam imperiti qui baptizabantur pro his qui de hac vita sine Baptismo discesserant, putantes illis prodesse; et secundum hoc apostolus non loquitur nisi secundum errorem aliquorum in verbis illis. Reply Obj. 4: The Gloss explains this authoritative text in two ways. In one way, like this: if the dead do not rise, nor has Christ risen, why are they baptized for them? That is, for sins, since they are not forgiven if Christ did not rise: for in baptism not only is the Passion of Christ at work, but also his resurrection, which is somehow the cause of our spiritual resurrection. In another way, like this: there were some ignorant people who were baptized for those who departed this life without baptism, believing it would benefit them; and according to this the Apostle is only speaking according to the error of certain people in those words. Ad quintum dicendum, quod in officio Missae non solum est sacrificium, sed etiam sunt ibi orationes; et ideo Missae suffragium continet duo horum quae hic Augustinus numerat, scilicet orationem et sacrificium. Ex parte igitur sacrificii oblati Missa aequaliter prodest defuncto, de quocumque dicatur; et hoc est praecipuum quod fit in Missa. Sed ex parte orationum magis prodest illa in qua sunt orationes ad hoc determinatae. Sed tamen iste defectus recompensari potest per majorem devotionem vel ejus qui dicit Missam, vel ejus qui facit dici, vel iterum per intercessionem sancti cujus suffragium in Missa imploratur. Reply Obj. 5: In the office of the Mass there is not only a sacrifice, but there are also prayers. And therefore the Mass as a suffrage contains two things that Augustine lists here, namely, prayer and sacrifice. Therefore, on the part of the sacrifice offered, the Mass benefits the dead equally, no matter who says it; and this is the main thing that happens in the Mass. But on the part of the prayers, it benefits most whatever the prayers were determined to. But nevertheless this defect can be compensated by greater devotion either of the person who says the Mass, or of the one who causes it to be said, or even by the intercession of the saint whose suffrage is implored in the Mass. Ad sextum dicendum, quod hujusmodi oblatio candelarum vel olei possunt prodesse defuncto, inquantum sunt eleemosynae quaedam: dantur enim ad cultum Ecclesiae, vel etiam in usum fidelium. Reply Obj. 6: An offering of candles or oil like this can benefit the dead, inasmuch as they are a kind of almsgiving, for they are given for the Church’s worship, or for the use of the faithful. Quaestiuncula 2 Response to Quaestiuncula 2 Ad secundam quaestionem dicendum, quod indulgentia dupliciter alicui prodesse potest: uno modo principaliter; alio modo secundario. Principaliter quidem prodest ei qui indulgentiam accipit, scilicet qui facit hoc pro quo indulgentia datur, ut qui visitat limina alicujus sancti; unde cum mortui non possint aliquid facere eorum pro quibus indulgentiae dantur, eis indulgentiae directe valere non possunt. Secundario autem et indirecte prosunt ei pro quo aliquis facit illud quod est indulgentiae causa, quod, sicut dist. 10, quaest. 1, art. 5, quaestiunc. 3, ad 2, dictum est, quandoque contingere potest, quandoque autem non potest, secundum diversam indulgentiae formam. To the second question, it should be said that indulgences can benefit someone in two ways: in one way, principally; in the other way, secondarily. Principally, it benefits someone who receives an indulgence, namely, the one who does what the indulgence is given for, like whoever visits the entrance of a certain holy place. For this reason, since the dead cannot do any of those things for which indulgences are given, indulgences cannot benefit them directly. However, secondarily and indirectly, they benefit the person for whom someone does whatever is the reason for the indulgence, which, as was said in Distinction 10, Question 1, Article 5, Quaestiuncula 3, response to the second objection, sometimes can happen, although sometimes it cannot, according to the different forms of indulgences. Si enim sit talis indulgentiae forma: quicumque facit hoc vel illud, habebit tantum de indulgentia: ille qui hoc facit, non potest fructum indulgentiae in alium transferre: quia ejus non est applicare ad aliquid intentionem Ecclesiae, per quam communicantur communia suffragia, ex quibus indulgentiae valent. Si autem indulgentia sub hac forma fiat: quicumque fecerit hoc vel illud, ipse et pater ejus, vel quicumque ei adjunctus in purgatorio detentus tantum de indulgentia habebit: talis indulgentia non solum vivo, sed etiam mortuo proderit. Non enim est aliqua ratio quare Ecclesia possit transferre merita communia, quibus indulgentiae innituntur, in vivos et non in mortuos. Nec tamen sequitur quod praelatus Ecclesiae possit pro suo arbitrio animas a purgatorio liberare: quia ad hoc quod indulgentiae valeant, requiritur causa conveniens indulgentias concedendi, ut supra, dist. 20, dictum est. For if the form of the indulgence is thus: whoever does this or that will have an indulgence of so much, then the one who does it cannot transfer the fruit of the indulgence to another person, for it does not belong to him to apply to something else the Church’s intention, by which shared suffrages are communicated, which is how indulgences gain their force. However, if the indulgence is done under this form: whoever does this or that, he and his father or anyone related to him who is detained in purgatory will have an indulgence of so much, then this kind of indulgence would benefit not only the living person but also the deceased. For there is no reason that the Church could transfer its common merits, which indulgences depend on, to the living but not to the dead. However, it does not follow that the one in charge of the Church can free souls from purgatory at his own will, for in order for an indulgence to have value, a fitting reason for granting indulgences is required, as was said above in Distinction 20. Quaestiuncula 3 Response to Quaestiuncula 3 Ad tertiam quaestionem dicendum, quod sepultura adinventa est et propter vivos et propter mortuos. Propter vivos quidem, ne eorum oculi ex turpitudine cadaverum offendantur, et corpora foetoribus inficiantur; et hoc quantum ad corpus: sed spiritualiter etiam prodest vivis, inquantum per hoc astruitur resurrectionis fides. Sed mortuis prosunt ad hoc quod inspicientes sepulcra memoriam retineant defunctorum, ut pro defunctis orent; unde et monumentum a memoria nomen accepit. Dicitur enim monumentum, quia monet mentem, ut dicit Augustinus in Lib. de Cura pro mortuis gerenda. Paganorum tamen error fuit, quod ad hoc sepultura mortuo prosit, ut ejus anima quietem accipiat: non enim credebant prius animam quietem posse accipere quam corpus sepulturae daretur; quod omnino ridiculum et absurdum est. Sed quod ulterius sepultura in loco sacrato mortuo prodest, non quidem est ex ipso opere operato, sed magis ex ipso opere operante, dum scilicet vel ipse defunctus, vel alius, corpus ejus tumulari in loco sacro disponens, patrocinio alicujus sancti eum committit, cujus precibus per hoc credendus est adjuvari, et etiam patrocinio eorum qui loco sacro deserviunt, qui pro apud se tumulatis frequentius et specialius orant. To the third question, it should be said that burial was devised for the sake of both the living and the dead. For the sake of the living, lest their eyes be offended by the disgrace of corpses, and their bodies be infected by the stink. And this has to do with the body, but it benefits the living spiritually as well, inasmuch as faith in the resurrection is bolstered by it. But it benefits the dead in that those who see their tombs keep the deceased in memory, so that they may pray for them. This is why tombstones take their name from memory. For a tombstone is called a ‘monument,’ because it reminds the mind, as Augustine says in his book On the Care to be Taken for the Dead. However, it was an error of the pagans that burial benefitted the dead such that their souls would receive rest, for they did not believe the soul could receive rest before the body was given a burial, which is in every way ridiculous and absurd. But that burial in a consecrated place benefits the deceased is not at all by the work itself performed, but rather from the work of the person doing it, namely, when either the deceased person himself or someone else arranges for his body to be entombed in a sacred place, he commits him to the protection of a certain saint, by whose prayers he is believed to be helped, and also to the protection of those who serve in the sacred place, who pray often and particularly for those buried near them. Sed illa quae ad ornatum sepulturae exhibentur, prosunt quidem vivis inquantum sunt vivorum solatia; sed possunt et defunctis prodesse, non quidem per se, sed per accidens; inquantum scilicet, per hujusmodi, homines excitantur ad compatiendum, et per consequens ad orandum; vel inquantum ex sumptibus sepulturae vel pauperes fructum capiunt, vel Ecclesia decoratur: sic enim Sap. 4, sepultura inter ceteras eleemosynas computatur. But those things that are displayed for the decoration of tombs do benefit the living as a source of comfort for the living. But they can benefit the dead too; not indeed in themselves, but incidentally; namely, inasmuch as by things like this men are inspired to compassion and consequently to prayer; or inasmuch as from the costs of the burial either the poor gain the proceeds or the church is adorned; for this is how burial is counted among other modes of almsgiving in Wisdom 4. Ad primum ergo dicendum, quod oleum et cera ad sepulcra defunctorum perlata, per accidens defuncto prosunt: vel inquantum Ecclesiae offeruntur, sive pauperibus dantur, vel inquantum hujusmodi in reverentiam Dei fiunt; unde verbis praemissis subjungitur: oleum enim et cera holocaustum sunt. Reply Obj. 1: Oil and beeswax brought to the tomb of someone deceased benefit that person incidentally, either inasmuch as they are offered to the Church or given to the poor, or inasmuch as such things are done in reverence for God. This is why it is added to the words quoted: for oil and beeswax are a holocaust. Ad secundum dicendum, quod ideo sancti patres de suis corporibus tumulandis curaverunt, ut ostenderent corpora mortuorum ad Dei providentiam pertinere; non quod corporibus mortuis aliquis sensus insit, sed propter fidem resurrectionis astruendam, ut patet per Augustinum in 1 de Civ. Dei; unde etiam voluerunt in terra promissionis sepeliri, ubi credebant Christum nasciturum et moriturum; cujus resurrectio nostrae resurrectionis est causa. Reply Obj. 2: The reason the holy patriarchs took care that their bodies were buried was so that they might show that the bodies of the dead belong to the providence of God; not that any feeling remained in dead bodies, but for the sake of bolstering faith in the resurrection, as is clear from Augustine in the City of God 1. This was also why they wished to be buried in the promised land, where they believed the Christ would be born and die, whose resurrection is the cause of our resurrection. Ad tertium dicendum, quod quia caro est pars naturae hominis, naturaliter homo ad carnem suam afficitur, secundum illud Ephes. 5, 29: nemo carnem suam unquam odio habuit. Unde secundum istum naturalem affectum inest viventi quaedam sollicitudo quid etiam post mortem de ejus corpore sit futurum; doleretque, si aliquid indignum corpori suo evenire praesentiret; et ideo illi qui hominem diligunt, ex hoc quod affectui ejus quem diligunt, conformantur, circa ejus carnem curam humanitatis impendunt. Ut enim dicit Augustinus in 1 de Civ. Dei: si paterna vestis, si annulus, ac si quid hujusmodi tanto carius sunt posteris, quanto erga parentes major affectus; nullo modo ipsa spernenda sunt corpora, quae utique multo familiarius atque conjunctius quam quaelibet indumenta, gestamus. Unde et inquantum affectui hominis satisfacit sepeliens ejus corpus, cum ipse in hoc sibi satisfacere non potest, eleemosynam ei facere dicitur. Reply Obj. 3: Since flesh is part of the nature of man, a man has a natural affection toward his own flesh, according to Ephesians 5:29: no man ever hates his own flesh. Therefore, according to this natural affection there is a certain solicitude in anyone living forwhat will happen concerning his body even after death, and he would be pained if he foresaw that anything shameful would happen to his body. And therefore those who love a person, from the fact that they are conformed to the affection of the one they love, devote humane care to his flesh. As Augustine says in City of God 1: If a father’s garments, or a ring of his, or anything like this is so much dearer to his descendents the greater their love for their parents, then in no way are their bodies to be despised, which we wear more closely and more intimately than any clothing. Therefore, inasmuch as it satisfies someone’s affections when he buries a man’s body, since the man himself cannot satisfy himself in this regard, it is said to be an act of almsgiving to him. Ad quartum dicendum, quod fidelium devotio, ut Augustinus dicit in Lib. de Cura pro mortuis gerenda, suis caris in locis sacris providens sepulturam, in hoc non frustratur quod defunctum suum suffragio sanctorum committit, ut dictum est. Reply Obj. 4: The devotion of the faithful who provide tombs for their loved ones in sacred places, as Augustine says in the book On the Care to be Taken for the Dead, is not in vain inasmuch as they commit their dead to the suffrage of the saints, as has been said. Ad quintum dicendum, quod sepultura in loco sacro impio defuncto non nocet, nisi quatenus hanc sepulturam sibi indignam propter humanam gloriam procuravit. Reply Obj. 5: Burial in a sacred place does not harm someone wicked who has died, except to the extent that he procured this tomb for himself unworthily for the sake of human glory. Articulus 4 Article 4