Of the Possibility of Satisfaction

Of the Possibility of Satisfaction — St. Thomas Aquinas asks: Whether man can make satisfaction to God?; Whether one man can fulfill satisfactory punishment for another?.

We must now consider the possibility of satisfaction, under which head there are two points of inquiry:

Article 1: Whether man can make satisfaction to God?

Jerome [*Pelagius, Expos. Fidei ad Damasum] says: "Whoever maintains that God has commanded anything impossible to man, let him be anathema." But satisfaction is commanded (Lk. 3:8): "Bring forth . . . fruits worthy of penance." Therefore it is possible to make satisfaction to God.

Further, God is more merciful than any man. But it is possible to make satisfaction to a man. Therefore it is possible to make satisfaction to God.

Further, there is due satisfaction when the punishment balances the fault, since "justice is the same as counterpassion," as the Pythagoreans said [*Aristotle, Ethic. v, 5; Cf. ]. Now punishment may equal the pleasure contained in a sin committed. Therefore satisfaction can be made to God.

Man becomes God's debtor in two ways; first, by reason of favors received, secondly, by reason of sin committed: and just as thanksgiving or worship or the like regard the debt for favors received, so satisfaction regards the debt for sin committed. Now in giving honor to one's parents or to the gods, as indeed the Philosopher says (Ethic. viii, 14), it is impossible to repay them measure for measure, but it suffices that man repay as much as he can, for friendship does not demand measure for measure, but what is possible. Yet even this is equal somewhat, viz. according to proportion, for as the debt due to God is, in comparison with God, so is what man can do, in comparison with himself, so that in another way the form of justice is preserved. It is the same as regards satisfaction. Consequently man cannot make satisfaction to God if "satis" [enough] denotes quantitative equality; but he can, if it denote proportionate equality, as explained above, and as this suffices for justice, so does it suffice for satisfaction.

Article 2: Whether one man can fulfill satisfactory punishment for another?

It is written (Gal. 6:2): "Bear ye one another's burdens." Therefore it seems that one can bear the burden of punishment laid upon another.

Further, charity avails more before God than before man. Now before man, one can pay another's debt for love of him. Much more, therefore, can this be done before the judgment seat of God.

Satisfactory punishment has a twofold purpose, viz. to pay the debt, and to serve as a remedy for the avoidance of sin. Accordingly, as a remedy against future sin, the satisfaction of one does not profit another, for the flesh of one man is not tamed by another's fast; nor does one man acquire the habit of well-doing, through the actions of another, except accidentally, in so far as a man, by his good actions, may merit an increase of grace for another, since grace is the most efficacious remedy for the avoidance of sin. But this is by way of merit rather than of satisfaction. on the other hand, as regards the payment of the debt, one man can satisfy for another, provided he be in a state of charity, so that his works may avail for satisfaction. Nor is it necessary that he who satisfies for another should undergo a greater punishment than the principal would have to undergo (as some maintain, who argue that a man profits more by his own punishment than by another's), because punishment derives its power of satisfaction chiefly from charity whereby man bears it. And since greater charity is evidenced by a man satisfying for another than for himself, less punishment is required of him who satisfies for another, than of the principal: wherefore we read in the Lives of the Fathers (v, 5) of one who for love of his brother did penance for a sin which his brother had not committed, and that on account of his charity his brother was released from a sin which he had committed. Nor is it necessary that the one for whom satisfaction is made should be unable to make satisfaction himself, for even if he were able, he would be released from his debt when the other satisfied in his stead. But this is necessary in so far as the satisfactory punishment is medicinal: so that a man is not to be allowed to do penance for another, unless there be evidence of some defect in the penitent, either bodily, so that he is unable to bear it, or spiritual, so that he is not ready to undergo it.