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Dist. 15, Part 2, Art. 1, Q. 2

Book IV: On the Sacraments · Distinction 15

Textus Latinus
p. 363

Quaestio II. Cui sit satisfaciendum.

Secundo quaeritur, cui sit facienda satisfactio. Et quod Deo, videtur:

1. Anselmus1 ita definit: «Satisfacere est honorem debitum Deo impendere»; sed ei satisfit impendendo honorem, cui honorem impendimus: cum ergo honorem impendamus Deo, satisfaciendum est Deo.

2. Item, illi fit satisfactio, qui exigit poenam et emendam; sed ille qui exigit poenam a peccatore, Deus est; Gregorius2: «Aut homo punit, aut Deus»; ergo satisfactio fit Deo.

3. Item, ei fit satisfactio, cui iniuriatum est per culpam; sed hic est Deus, quia «peccatum est, spreto incommutabili bono, rebus commutabilibus adhaerere»3: ergo satisfactio proprie fit ipsi Deo.

4. Item, Christi satisfactio fuit exemplar nostrae satisfactionis, et inde non tantum exemplum trahitur, sed etiam fundamentum nostrae satisfactionis; sed Christus satisfecit Patri, quia semetipsum obtulit oblationem et hostiam Deo4: ergo nostra satisfactio similiter est Deo facienda.

5. Item, si satisfactio non fieret nisi Ecclesiae, videtur, quod cum peccator exiret forum Ecclesiae, non teneretur ad poenam aliquam: ergo omnes evolarent: ergo frustra fiunt suffragia Ecclesiae, et errant qui ponunt poenam purgatoriam. Sed hoc est contra fidem5: ergo etc.

6. Item, si Deus peccatori, quotiescumque iustificatur, totum condonaret, malum remaneret inultum, et daretur unicuique libertas transgrediendi contra Deum suum; sed hoc est inconveniens, quia universum sic remaneret inordinatum6: ergo etc.

Contra: Augustinus dicit, et Magister ponit in littera7: «Infidelitatis impietas est ab eo qui iustus est, dimidiam sperare veniam»; sed si hoc est erroneum, dicere, quod dimidiam veniam donet; ergo si dimittit, totum condonat: ergo culpam et poenam: ergo ipse amplius non exigit, ergo nec ei oportet satisfacere, ergo soli Ecclesiae.

2. Item, Deus in contritione dimittit culpam et poenam aeternam, quae excedit omnem poenam temporalem improportionaliter8: ergo cum contritio non excedat confessionem improportionaliter, nec quantum ad poenam nec quantum ad meritum; multo fortius in confessione absolvitur peccator ab omni poena temporali quantum ad Deum: ergo Deus non exigit ampliorem satisfactionem.

3. Item, tanta potest esse contritio, quod delet omnem culpam et poenam, et tunc constat, quod Deus nihil exigeret satisfactionis; sed si talis veniat ad poenitentiam, poena satisfactoria est imponenda: ergo videtur, quod satisfactio non fiat Deo, sed Ecclesiae, quae est eius sponsa.

4. Item, confessio ultra contritionem est solum necessaria propter reconciliationem faciendam Ecclesiae, et ideo fit homini: ergo multo fortius de satisfactione, quae consequitur confessionem.

5. Item, videmus, quod Ecclesia absolvit a maiori parte poenae satisfactoriae in huiusmodi relaxationibus; sed nullus potest alicui relaxare nisi quod sibi debetur: ergo videtur, quod ista debeatur Ecclesiae: ergo videtur, quod satisfactio non fiat Deo, sed magis Ecclesiae.

Conclusio. Satisfactio de peccato proprie fit ipsi Deo, tamen per Ecclesiam et in Ecclesia.

Respondeo: Dicendum, quod cum peccator peccat, se ad poenam aeternam obligat. Cum autem

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divina misericordia iustificat, remittit omnem culpam et reatum poenae aeternae, qui inseparabiliter9 adhaeret culpae. Sed quia misericordia non potest praeiudicare iustitiae, cuius est mala punire; ideo sic solvit a culpa et poena, ut tamen remaneat obligatus ad aliquantulam poenam temporalem. Sed quoniam peccator ipsum offenderat et etiam damnificaverat eius Ecclesiam; commisit Dominus iudiciariam potestatem super peccatores rectoribus Ecclesiae et in eos compromisit tanquam in arbitros, ut sic innotescat voluntas Dei poenitentibus per sacerdotes, et per illos imponatur poena peccatoribus, et Domino satisfiat principaliter et Ecclesiae per consequens. Unde satisfactio proprie de peccato fit ipsi Deo, tamen per Ecclesiam et in Ecclesia10. — Et concedo rationes ad hoc inductas.

1. Ad illud ergo quod obiicitur, quod non est speranda dimidia venia; dicendum, quod tunc venia dimidiatur, quando unum mortale dimittitur, et reliquum tenetur; et hoc est inconveniens, ponere, quod Deus, qui iustus est, posset confoederari et reconciliari homini in sua iniustitia permanenti; alioquin simul esset amicus et inimicus! Non sic autem est de aliquantula poena temporali, quia obligatio ad poenam non facit iniustitiam in eo qui vult solvere.

2. Ad illud quod obiicitur, quod in contritione dimittit poenam aeternam; dicendum, quod hoc est, quia ibi principaliter operatur misericordia relaxans, sed in satisfactione iustitia, in confessione vero utraque, unde quasi medium tenet; in cuius signum fit ibi ligatio et solutio. Et ideo non est simile.

3. Ad illud quod obiicitur, quod tanta potest esse contritio, quod totum remittitur; dicendum, quod verum est; sed quia Ecclesiae non constat, ideo debet a sacerdote imponi. Si autem sacerdoti constaret, reputaret omnino sibi satisfactum, et tunc poenam non imponeret, sed absolutum absolveret. Nunc autem in aliquibus decipitur, sed deceptio est fructuosa — quia semper merita cumulantur — et Ecclesiae imponenti et ulterius satisfacienti; quia enim Dominus non vult ultra sortem, reliquum in thesauris Ecclesiae habetur repositum.

4. Ad illud quod obiicitur, quod confessio est propter reconciliationem; dicendum, quod non est solum propter hoc, sed ad arbitrandum poenam inter hominem et Deum; qua soluta, tunc fit reconciliatio perfecta.

5. Ad illud quod obiicitur, quod Ecclesia absolvit a maiori parte; dicendum, quod hoc non est remittendo, sed pro eo solvendo de thesauris suis; vel quia Deus plenarie compromisit in eos quibus plenitudinem tradidit potestatis. Quod autem horum verum magis sit, infra videbitur, cum de relaxationibus agetur.

Scholion

Scholion in articulum I (q. 1–3) cum Quaestione I huius articuli editur. — The scholion on this article (covering questions 1–3) is rendered with Question I of this article.

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English Translation

Question II. To whom satisfaction is to be made.

Secondly it is asked to whom satisfaction is to be made. And that it is to God, seems to be the case:

1. Anselm1 defines it thus: «To make satisfaction is to render to God the honor owed»; but satisfaction is made to him to whom we render the honor we render: since therefore we render honor to God, satisfaction is to be made to God.

2. Likewise, satisfaction is made to him who exacts the penalty and the amends; but he who exacts the penalty from the sinner is God; Gregory2: «Either man punishes, or God [does]»; therefore satisfaction is made to God.

3. Likewise, satisfaction is made to him to whom injury has been done through fault; but this is God, because «to sin is, with the unchangeable good spurned, to cling to changeable things»3: therefore satisfaction is properly made to God himself.

4. Likewise, Christ's satisfaction was the exemplar of our satisfaction, and from it not only an example is drawn, but also the foundation of our satisfaction; but Christ made satisfaction to the Father, because he offered himself as an offering and victim to God4: therefore our satisfaction likewise is to be made to God.

5. Likewise, if satisfaction were made only to the Church, it would seem that when the sinner left the forum of the Church, he would not be bound to any penalty: therefore all would fly away: therefore the suffrages of the Church are made in vain, and those err who posit a penalty of purgatory. But this is against the faith5: therefore etc.

6. Likewise, if God should forgive the sinner the whole, as often as he is justified, evil would remain unavenged, and to each one would be given the liberty of transgressing against his God; but this is unfitting, because the universe would thus remain disordered6: therefore etc.

On the contrary: Augustine says, and the Master sets down in the text7: «It is the impiety of unbelief, for one who is just, to hope for half a pardon»; but if this is erroneous, to say that he grants half a pardon; therefore if he remits, he forgives the whole: therefore both the fault and the penalty: therefore he himself exacts nothing further, therefore neither is it needful to make satisfaction to him, therefore [satisfaction is made] to the Church alone.

2. Likewise, in contrition God remits the fault and the eternal penalty, which exceeds every temporal penalty disproportionately8: therefore since contrition does not exceed confession disproportionately, neither as to penalty nor as to merit; much more strongly is the sinner absolved in confession from all temporal penalty as regards God: therefore God does not exact further satisfaction.

3. Likewise, contrition can be so great that it blots out the whole fault and penalty, and then it is established that God would exact no satisfaction; but if such a one come to penance, a satisfactory penalty is to be imposed: therefore it seems that satisfaction is made not to God, but to the Church, which is his spouse.

4. Likewise, confession beyond contrition is necessary only for the reconciliation to be made to the Church, and therefore is made to man: therefore much more strongly [is this so] concerning satisfaction, which follows upon confession.

5. Likewise, we see that the Church absolves from the greater part of the satisfactory penalty in relaxations of this kind; but no one can relax for anyone except what is owed to himself: therefore it seems that this is owed to the Church: therefore it seems that satisfaction is made not to God, but rather to the Church.

Conclusion. Satisfaction for sin is properly made to God himself, yet through the Church and in the Church.

I respond: It must be said that when a sinner sins, he binds himself to eternal penalty. But when

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divine mercy justifies [him], it remits all the fault and the guilt of the eternal penalty, which inseparably9 adheres to the fault. But because mercy cannot prejudice justice, whose office is to punish evils; therefore it so absolves from fault and penalty that he nevertheless remains bound to some small temporal penalty. But since the sinner had offended Him and had also done damage to His Church; the Lord committed the judiciary power over sinners to the rectors of the Church and entrusted [matters] to them as to arbiters, so that thus the will of God might be made known to the penitent through priests, and through them a penalty might be imposed upon sinners, and satisfaction be made to the Lord principally and to the Church consequently. Hence satisfaction for sin is properly made to God himself, yet through the Church and in the Church10. — And I concede the reasons adduced for this.

1. To the objection therefore that half a pardon is not to be hoped for; it must be said that a pardon is then halved when one mortal [sin] is remitted and the rest is retained; and this is unfitting, to posit that God, who is just, could be in covenant and reconciled with a man remaining in his injustice; otherwise He would be at once friend and enemy! But it is not so concerning some small temporal penalty, because the obligation to a penalty does not constitute injustice in one who wills to discharge it.

2. To the objection that in contrition He remits the eternal penalty; it must be said that this is because there relaxing mercy operates principally, but in satisfaction justice, while in confession both, whence it holds, as it were, a middle [place]; in sign of which there occurs there a binding and a loosing. And therefore it is not similar.

3. To the objection that contrition can be so great that the whole is remitted; it must be said that this is true; but because it is not established to the Church, therefore [a penalty] must be imposed by the priest. But if it were established to the priest, he would reckon entire satisfaction to have been made him, and then he would impose no penalty, but would absolve the [already] absolved one. But now in some cases he is deceived, yet the deception is fruitful — because merits are always accumulated — both for the Church imposing [the penalty] and for the one further making satisfaction; for since the Lord does not wish [to exact] beyond the principal, the remainder is held stored up in the treasuries of the Church.

4. To the objection that confession is for the sake of reconciliation; it must be said that it is not only for this, but for arbitrating the penalty between man and God; which being discharged, then a perfect reconciliation occurs.

5. To the objection that the Church absolves from the greater part; it must be said that this is not by remitting, but by paying for it from its treasuries; or because God has fully entrusted [the matter] to those to whom He handed over the fullness of power. But which of these is the more true will be seen below, when relaxations are treated of.

Scholion

The scholion on this article (covering questions 1–3) is rendered with Question I of this article. — Scholion in articulum I (q. 1–3) cum Quaestione I huius articuli editur.

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Apparatus Criticus
  1. 1
    Vide supra pag. 350, nota 1. — Post definit edd. cum non paucis codd. addunt satisfacere.
    See above, p. 350, note 1. — After definit the editions, together with not a few codices, add satisfacere.
  2. 2
    Libr. IX. Moral. c. 34. n. 34: Aut enim ipse hoc [delictum] homo in se poenitens punit, aut hoc Deus cum homine vindicans percutit. Cfr. August., Serm. 19. n. 2. et Serm. 20. n. 2. (alias 4. et 3. ex Sirmond.), nec non Serm. 29. (alias 3. de Diversis) c. 6. n. 6. Vide tom. II. pag. 813, nota 8. — In maiori pro illi fit cod. P illi est facienda.
    Morals book IX, c. 34, n. 34: For either man, penitent, punishes this [offense] in himself, or God, taking vengeance with man, smites it. Cf. Augustine, Sermon 19, n. 2 and Sermon 20, n. 2 (otherwise 4 and 3, from Sirmond), as also Sermon 29 (otherwise 3, On Various Matters) c. 6, n. 6. See vol. II, p. 813, note 8. — In the larger [text], for illi fit codex P [reads] illi est facienda.
  3. 3
    Secundum Augustinum; cfr. tom. II. pag. 839, nota 4. Ps. 50, 6: Tibi soli peccavi etc. — Pro rebus codd. FG bonis.
    According to Augustine; cf. vol. II, p. 839, note 4. Ps. 50:6: Against thee only have I sinned etc. — For rebus codices FG [read] bonis.
  4. 4
    Ephes. 5, 2: Tradidit semetipsum pro nobis oblationem etc. Edd. cum pluribus codd. pro semetipsum substituunt semel se ipsum, respicientes Hebr. 7, 27. et 9, 12.
    Eph. 5:2: He delivered himself for us, an offering etc. The editions, together with several codices, for semetipsum substitute semel se ipsum, looking to Heb. 7:27 and 9:12.
  5. 5
    Vide supra pag. 350, nota 1.
    See above, p. 350, note 1.
  6. 6
    Sicut insinuat August., III. de Lib. Arb. c. 15. n. 44. Cfr. tom. II. pag. 770, nota 1. — Edd. transgredi contra Deum simpliciter; et hoc est inconveniens, quia si hoc, universum fieret inordinatum.
    As Augustine insinuates, On Free Choice III, c. 15, n. 44. Cf. vol. II, p. 770, note 1. — The editions [read] transgredi contra Deum simply; and this is unfitting, because if this, the universe would become disordered.
  7. 7
    Hic c. 7. Edd. cum textu originali post iustus est addunt et iustitia.
    Here c. 7. The editions, together with the original text, after iustus est add et iustitia.
  8. 8
    De maiori cfr. III. Sent. d. 11. a. 1. q. 2, et d. 20. q. 5. Vide etiam infra d. 43. a. 1. q. 1, ubi similis quaestio de resurrectione instituitur.
    On the larger [point] cf. Sentences III, d. 11, a. 1, q. 2, and d. 20, q. 5. See also below, d. 43, a. 1, q. 1, where a similar question concerning the resurrection is set up.
  9. 9
    In cod. X additur aeterna. Superius pro qui inseparabiliter cod. bb quae inseparabiliter. Inferius post ipsum Vat. supplet Deum.
    In codex X there is added aeterna. Above, for qui inseparabiliter codex bb [reads] quae inseparabiliter. Below, after ipsum the Vatican [edition] supplies Deum.
  10. 10
    Cfr. infra d. 17. p. II. a. 1. q. 2. et d. 18. p. I. a. 2. q. 2, ubi etiam soluti. ad 2. et 5. insinuatur. — Vide hic lit. Magistri, c. 7, et Comment. p. 1. q. 2. — Mox pro peccator edd. peccatum, quae etiam in fine arg. addunt scilicet per satisfactionem.
    Cf. below, d. 17, p. II, a. 1, q. 2, and d. 18, p. I, a. 2, q. 2, where the solutions to [objections] 2 and 5 are also intimated. — See here the text of the Master, c. 7, and the Commentary, p. 1, q. 2. — Presently, for peccator the editions [read] peccatum, which also at the end of the argument add scilicet per satisfactionem. ---
Cited by

2 places in the Opera Omnia citethis question. Derived from Quaracchi’s own apparatus, never tagged by hand.

Whether baptism deletes original [sin] as to guilt
Book II: On the Creation of Things · Distinction 32
IV. Sent. d. 15. p. II. a. 1. q. 2.
Whether the priest can do anything with respect to the penalty
Book IV: On the Sacraments · Distinction 18
supra d. 15. p. II. a. 1. q. 2.

5 further references address the article or printed page this question belongs to, rather than the question itself.

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