Of the Quality of Satisfaction

Of the Quality of Satisfaction — St. Thomas Aquinas asks: Whether a man can satisfy for one sin without satisfying for another?; Whether, when deprived of charity, a man can make satisfaction for sins for which he was previously contrite?; Whether previous satisfaction begins to avail after man is restored to charity?; Whether works done without charity merit any, at least temporal, good?; Whether the aforesaid works avail for the mitigation of the pains of hell?.

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

Article 1: Whether a man can satisfy for one sin without satisfying for another?

The fast of those who fasted "for debates and strifes" (Is. 58:4,5) was not acceptable to God, though fasting be a work of satisfaction. Now satisfaction cannot be made save by works that are acceptable to God. Therefore he that has a sin on his conscience cannot make satisfaction to God.

Further, satisfaction is a remedy for the healing of past sins, and for preserving from future sins, as stated above (). But without grace it is impossible to avoid sins. Therefore, since each sin excludes grace, it is not possible to make satisfaction for one sin and not for another.

Some have held that it is possible to make satisfaction for one sin and not for another, as the Master states (Sent. iv, D, 15). But this cannot be. For since the previous offense has to be removed by satisfaction, the mode of satisfaction must needs be consistent with the removal of the offense. Now removal of offense is renewal of friendship: wherefore if there be anything to hinder the renewal of friendship there can be no satisfaction. Since, therefore, every sin is a hindrance to the friendship of charity, which is the friendship of man for God, it is impossible for man to make satisfaction for one sin while holding to another: even as neither would a man make satisfaction to another for a blow, if while throwing himself at his feet he were to give him another.

Article 2: Whether, when deprived of charity, a man can make satisfaction for sins for which he was previously contrite?

"Charity covereth all sins" (Prov. 10:12). But satisfaction has the power of blotting out sins. Therefore it is powerless without charity.

Further, the chief work of satisfaction is almsdeeds. But alms given by one who is devoid of charity avail nothing, as is clearly stated 1 Cor. 13:3, "If I should distribute all my goods to feed the poor . . . and have not charity, it profiteth me nothing." Therefore there can be no satisfaction with mortal sin.

Some have said that if, when all a man's sins have been pardoned through contrition, and before he has made satisfaction for them, he falls into sin, and then makes satisfaction, such satisfaction will be valid, so that if he die in that sin, he will not be punished in hell for the other sins.

But this cannot be, because satisfaction requires the reinstatement of friendship and the restoration of the equality of justice, the contrary of which destroys friendship, as the Philosopher states (Ethic. ix, 1,3). Now in satisfaction made to God, the equality is based, not on equivalence but rather on God's acceptation: so that, although the offense be already removed by previous contrition, the works of satisfaction must be acceptable to God, and for this they are dependent on charity. Consequently works done without charity are not satisfactory.

Article 3: Whether previous satisfaction begins to avail after man is restored to charity?

Works done without charity were not satisfactory, through being dead works. But they are not quickened by penance. Therefore they do not begin to be satisfactory.

Further, charity does not quicken a work, unless in some way that work proceeds therefrom. But works cannot be acceptable to God, and therefore cannot be satisfactory, unless they be quickened by charity. Since then the works done without charity, in no way proceeded from charity, nor ever can proceed therefrom, they can by no means count towards satisfaction.

Some have said that works done while in a state of charity, which are called living works, are meritorious in respect of eternal life, and satisfactory in respect of paying off the debt of punishment; and that by subsequent charity, works done without charity are quickened so as to be satisfactory, but not so as to be meritorious of eternal life. But this is impossible, because works done in charity produce both these effects for the same reason, viz. because they are pleasing to God: wherefore just as charity by its advent cannot make works done without charity to be pleasing in one respect, so neither can it make them pleasing in the other respect.

Article 4: Whether works done without charity merit any, at least temporal, good?

Augustine says that "the sinner is not worthy of the bread he eats." Therefore he cannot merit anything from God.

Further, he that is nothing, can merit nothing. But a sinner, through not having charity, is nothing in respect of spiritual being, according to 1 Cor. 13:2. Therefore he can merit nothing.

Properly speaking a merit is an action on account of which it is just that the agent should be given something. Now justice is twofold: first, there is justice properly so called, which regards something due on the part of the recipient. Secondly, there is metaphorical justice, so to speak, which regards something due on the part of the giver, for it may be right for the giver to give something to which the receiver has no claim. In this sense the "fitness of the Divine goodness" is justice; thus Anselm says (Proslog. x) that "God is just when He spares the sinner, because this is befitting." And in this way merit is also twofold. The first is an act in respect of which the agent himself has a claim to receive something, and this is called merit of "condignity." The second is an act the result of which is that there is a duty of giving in the giver by reason of fittingness, wherefore it is called merit of "congruity." Now since in all gratuitous givings, the primary reason of the giving is love, it is impossible for anyone, properly speaking, to lay claim to a gift, if he lack friendship. Wherefore, as all things, whether temporal or eternal, are bestowed on us by the bounty of God, no one can acquire a claim to any of them, save through charity towards God: so that works done without charity are not condignly meritorious of any good from God either eternal or temporal. But since it is befitting the goodness of God, that wherever He finds a disposition He should grant the perfection, a man is said to merit congruously some good by means of good works done without charity. Accordingly suchlike works avail for a threefold good, acquisition of temporal goods, disposition to grace, habituation to good works. Since, however, this is not merit properly so called, we should grant that such works are not meritorious of any good, rather than that they are.

Article 5: Whether the aforesaid works avail for the mitigation of the pains of hell?

Augustine also says (Enchiridion cx): "Whomsoever they profit, either receive a full pardon, or at least find damnation itself more tolerable."

Further, it is a greater thing to do a good deed than to omit an evil deed. But the omission of an evil deed always avoids a punishment, even in one who lacks charity. Much more, therefore, do good deeds void punishment.

Mitigation of the pains of hell can be understood in two ways: first, as though one were delivered from the punishment which he already deserved, and thus, since no one is delivered from punishment unless he be absolved from guilt, (for an effect is not diminished or taken away unless its cause be diminished or taken away), the pain of hell cannot be mitigated by works done without charity, since they are unable to remove or diminish guilt. Secondly, so that the demerit of punishment is hindered; and thus the aforesaid works diminish the pain of hell---first because he who does such works escapes being guilty of omitting them---secondly, because such works dispose one somewhat to good, so that a man sins from less contempt, and indeed is drawn away from many sins thereby.

These works do, however merit a diminution or postponement of temporal punishment, as in the case of Achab (3 Kings 21:27, seqq.), as also the acquisition of temporal goods.

Some, however, say that they mitigate the pains of hell, not by subtracting any of their substance, but by strengthening the subject, so that he is more able to bear them. But this is impossible, because there is no strengthening without a diminution of passibility. Now passibility is according to the measure of guilt, wherefore if guilt is not removed, neither can the subject be strengthened.

Some again say that the punishment is mitigated as to the remorse of conscience, though not as to the pain of fire. But neither will this stand, because as the pain of fire is equal to the guilt, so also is the pain of the remorse of conscience: so that what applies to one applies to the other.

This suffices for the Replies to the Objections.