Of Satisfaction, as to Its Nature

Of Satisfaction, as to Its Nature — St. Thomas Aquinas asks: Whether satisfaction is a virtue or an act of virtue?; Whether satisfaction is an act of justice?; Whether the definition of satisfaction given in the text is suitable?.

We must now consider satisfaction; about which four things have to be considered: (1) Its nature; (2) Its possibility; (3) Its quality; (4) The means whereby man offers satisfaction to God.

Under the first head there are three points of inquiry:

Article 1: Whether satisfaction is a virtue or an act of virtue?

Satisfaction belongs to penance. Now penance is a virtue. Therefore satisfaction is also an act of virtue.

Further, none but an act of virtue has the effect of blotting out sin, for one contrary is destroyed by the other. Now satisfaction destroys sin altogether. Therefore it is an act of virtue.

An act is said to be the act of a virtue in two ways. First, materially; and thus any act which implies no malice, or defect of a due circumstance, may be called an act of virtue, because virtue can make use of any such act for its end, e.g. to walk, to speak, and so forth. Secondly, an act is said to belong to a virtue formally, because its very name implies the form and nature of virtue; thus to suffer courageously is an act of courage. Now the formal element in every moral virtue is the observance of a mean. wherefore every act that implies the observance of a mean is formally an act of virtue. And since equality is the mean implied in the name of satisfaction (for a thing is said to be satisfied by reason of an equal proportion to something), it is evident that satisfaction also is formally an act of virtue.

Article 2: Whether satisfaction is an act of justice?

No virtue but justice considers the notion of that which is due. But satisfaction gives due honor to God, as Anselm states (Cur Deus Homo i). Therefore satisfaction is an act of justice.

Further, no virtue save justice establishes equality between external things. But this is done by satisfaction which establishes equality between amendment and the previous offense. Therefore satisfaction is an act of justice.

According to the Philosopher (Ethic. v, 3,4), the mean of justice is considered with regard to an equation between thing and thing according to a certain proportion. Wherefore, since the very name of satisfaction implies an equation of the kind, because the adverb "satis" [enough] denotes an equality of proportion, it is evident that satisfaction is formally an act of justice. Now the act of justice, according to the Philosopher (Ethic. v, 2,4), is either an act done by one man to another, as when a man pays another what he owes him, or an act done by one man between two others, as when a judge does justice between two men. When it is an act of justice of one man to another, the equality is set up in the agent, while when it is something done between two others, the equality is set up in the subject that has suffered an injustice. And since satisfaction expresses equality in the agent, it denotes, properly speaking, an act of justice of one man to another. Now a man may do justice to another either in actions and passions or in external things; even as one may do an injustice to another, either by taking something away, or by a hurtful action. And since to give is to use an external thing, the act of justice, in so far as it establishes equality between external things, signifies, properly speaking, a giving back: but to make satisfaction clearly points to equality between actions, although sometimes one is put for the other. Now equalization concerns only such things as are unequal, wherefore satisfaction presupposes inequality among actions, which inequality constitutes an offense; so that satisfaction regards a previous offense. But no part of justice regards a previous offense, except vindictive justice, which establishes equality indifferently, whether the patient be the same subject as the agent, as when anyone punishes himself, or whether they be distinct, as when a judge punishes another man, since vindictive justice deals with both cases. The same applies to penance, which implies equality in the agent only, since it is the penitent who holds to the penance [poenam tenet], so that penance is in a way a species of vindictive justice. This proves that satisfaction, which implies equality in the agent with respect to a previous offense, is a work of justice, as to that part which is called penance.

Article 3: Whether the definition of satisfaction given in the text is suitable?

Justice aims not only at removing inequality already existing, by punishing the past fault, but also at safeguarding equality for the future, because according to the Philosopher (Ethic. ii, 3) "punishments are medicinal." Wherefore satisfaction which is the act of justice inflicting punishment, is a medicine healing past sins and preserving from future sins: so that when one man makes satisfaction to another, he offers compensation for the past, and takes heed for the future. Accordingly satisfaction may be defined in two ways, first with regard to past sin, which it heals by making compensation, and thus it is defined as "compensation for an inflicted injury according to the equality of justice." The definition of Anselm amounts to the same, for he says that "satisfaction consists in giving God due honor"; where duty is considered in respect of the sin committed. Secondly, satisfaction may be defined, considered as preserving us from future sins; and as Augustine (Cf. ) defines it. Now preservation from bodily sickness is assured by removing the causes from which the sickness may ensue, for if they be taken away the sickness cannot follow. But it is not thus in spiritual diseases, for the free-will cannot be forced, so that even in the presence of their causes, they can, though with difficulty, be avoided, while they can be incurred even when their causes are removed. Hence he puts two things in the definition of satisfaction, viz. removal of the causes, as to the first, and the free-will's refusal to sin.