Thomas Aquinas, Summa Theologiae

Objection 1: It would seem that not every punishment is inflicted for a sin. For it is written (Jn. 9:3,2) about the man born blind: "Neither hath this man sinned, nor his parents . . . that he should be born blind." In like manner we see that many children, those also who have been baptized, suffer grievous punishments, fevers, for instance, diabolical possession, and so forth, and yet there is no sin in them after they have been baptized. Moreover before they are baptized, there is no more sin in them than in the other children who do not suffer such things. Therefore not every punishment is inflicted for a sin.

Objection 2: Further, that sinners should thrive and that the innocent should be punished seem to come under the same head. Now each of these is frequently observed in human affairs, for it is written about the wicked (Ps. 72:5): "They are not in the labor of men: neither shall they be scourged like other men"; and (Job 21:7): " the wicked live, are advanced, and strengthened with riches" (?); and (Hab. 1:13): "Why lookest Thou upon the contemptuous , and holdest Thy peace, when the wicked man oppresseth , the man that is more just than himself?" Therefore not every punishment is inflicted for a sin.

Objection 3: Further, it is written of Christ (1 Pt. 2:22) that "He did no sin, nor was guile found in His mouth." And yet it is said (1 Pt. 2:21) that "He suffered for us." Therefore punishment is not always inflicted by God for sin.

On the contrary, It is written (Job 4:7, seqq.): "Who ever perished innocent? Or when were the just destroyed? On the contrary, I have seen those who work iniquity . . . perishing by the blast of God"; and Augustine writes (Retract. i) that "all punishment is just, and is inflicted for a sin."

I answer that, As already stated (Article 6), punishment can be considered in two ways---simply, and as being satisfactory. A satisfactory punishment is, in a way, voluntary. And since those who differ as to the debt of punishment, may be one in will by the union of love, it happens that one who has not sinned, bears willingly the punishment for another: thus even in human affairs we see men take the debts of another upon themselves. If, however, we speak of punishment simply, in respect of its being something penal, it has always a relation to a sin in the one punished. Sometimes this is a relation to actual sin, as when a man is punished by God or man for a sin committed by him. Sometimes it is a relation to original sin: and this, either principally or consequently---principally, the punishment of original sin is that human nature is left to itself, and deprived of original justice: and consequently, all the penalties which result from this defect in human nature.

Nevertheless we must observe that sometimes a thing seems penal, and yet is not so simply. Because punishment is a species of evil, as stated in the 1, Question 48, Article 5. Now evil is privation of good. And since man's good is manifold, viz. good of the soul, good of the body, and external goods, it happens sometimes that man suffers the loss of a lesser good, that he may profit in a greater good, as when he suffers loss of money for the sake of bodily health, or loss of both of these, for the sake of his soul's health and the glory of God. In such cases the loss is an evil to man, not simply but relatively; wherefore it does not answer to the name of punishment simply, but of medicinal punishment, because a medical man prescribes bitter potions to his patients, that he may restore them to health. And since such like are not punishments properly speaking, they are not referred to sin as their cause, except in a restricted sense: because the very fact that human nature needs a treatment of penal medicines, is due to the corruption of nature which is itself the punishment of original sin. For there was no need, in the state of innocence, for penal exercises in order to make progress in virtue; so that whatever is penal in the exercise of virtue, is reduced to original sin as its cause.

Reply to Objection 1: Such like defects of those who are born with them, or which children suffer from, are the effects and the punishments of original sin, as stated above (Question 85, Article 5); and they remain even after baptism, for the cause stated above (Question 85, Article 5, ad 2): and that they are not equally in all, is due to the diversity of nature, which is left to itself, as stated above (Question 85, Article 5, ad 1). Nevertheless, they are directed by Divine providence, to the salvation of men, either of those who suffer, or of others who are admonished by their means---and also to the glory of God.

Reply to Objection 2: Temporal and bodily goods are indeed goods of man, but they are of small account: whereas spiritual goods are man's chief goods. Consequently it belongs to Divine justice to give spiritual goods to the virtuous, and to award them as much temporal goods or evils, as suffices for virtue: for, as Dionysius says (Div. Nom. viii), "Divine justice does not enfeeble the fortitude of the virtuous man, by material gifts." The very fact that others receive temporal goods, is detrimental to their spiritual good; wherefore the psalm quoted concludes (verse 6): "Therefore pride hath held them fast."

Reply to Objection 3: Christ bore a satisfactory punishment, not for His, but for our sins.

Articulus 7

Argumentum 1

Ad septimum sic proceditur. Videtur quod non omnis poena sit propter aliquam culpam.

Dicitur enim Ioan. IX, de caeco nato, neque hic peccavit, neque parentes eius, ut nasceretur caecus.

Et similiter videmus quod multi pueri, etiam baptizati, graves poenas patiuntur, ut puta febres, Daemonum oppressiones, et multa huiusmodi, cum tamen in eis non sit peccatum, postquam sunt baptizati. Et antequam sint baptizati, non est in eis plus de peccato quam in aliis pueris, qui haec non patiuntur.

Non ergo omnis poena est pro peccato.

Argumentum 2

Praeterea, eiusdem rationis esse videtur quod peccatores prosperentur, et quod aliqui innocentes puniantur. Utrumque autem in rebus humanis frequenter invenimus, dicitur enim de iniquis in Psalmo LXXII, in labore hominum non sunt, et cum hominibus non flagellabuntur; et iob XXI, impii vivunt, sublevati sunt, confortatique divitiis; et Habacuc I, dicitur, quare respicis contemptores et taces, conculcante impio iustiorem se? non ergo omnis poena infligitur pro culpa.

Argumentum 3

Praeterea, de christo dicitur I Pet. II, quod peccatum non fecit, nec inventus est dolus in ore eius.

Et tamen ibidem dicitur quod passus est pro nobis.

Ergo non semper poena a deo dispensatur pro culpa.

Sed Contra

Sed contra est quod dicitur iob IV, quis unquam innocens periit? aut quando recti deleti sunt? quin potius vidi eos qui operantur iniquitatem, flante deo, periisse.

Et Augustinus dicit, in I retract., quod omnis poena iusta est, et pro peccato aliquo impenditur.

Corpus

Respondeo dicendum quod, sicut iam dictum est, poena potest dupliciter considerari, simpliciter, et inquantum est satisfactoria. Poena quidem satisfactoria est quodammodo voluntaria. Et quia contingit eos qui differunt in reatu poenae, esse unum secundum voluntatem unione amoris, inde est quod interdum aliquis qui non peccavit, poenam voluntarius pro alio portat, sicut etiam in rebus humanis videmus quod aliquis in se transfert alterius debitum. Si vero loquamur de poena simpliciter, secundum quod habet rationem poenae, sic semper habet ordinem ad culpam propriam, sed quandoque quidem ad culpam actualem, puta quando aliquis vel a deo vel ab homine pro peccato commisso punitur; quandoque vero ad culpam originalem. Et hoc quidem vel principaliter, vel consequenter. Principaliter quidem poena originalis peccati est quod natura humana sibi relinquitur, destituta auxilio originalis iustitiae, sed ad hoc consequuntur omnes poenalitates quae ex defectu naturae in hominibus contingunt.

Sciendum tamen est quod quandoque aliquid videtur esse poenale, quod tamen non habet simpliciter rationem poenae. Poena enim est species mali, ut in primo dictum est.

Malum autem est privatio boni. Cum autem sint plura hominis bona, scilicet animae, corporis, et exteriorum rerum; contingit interdum quod homo patiatur detrimentum in minori bono, ut augeatur in maiori, sicut cum patitur detrimentum pecuniae propter sanitatem corporis, vel in utroque horum propter salutem animae et propter gloriam dei. Et tunc tale detrimentum non est simpliciter malum hominis, sed secundum quid. Unde non dicit simpliciter rationem poenae, sed medicinae, nam et medici austeras potiones propinant infirmis, ut conferant sanitatem. Et quia huiusmodi non proprie habent rationem poenae, non reducuntur ad culpam sicut ad causam, nisi pro tanto, quia hoc ipsum quod oportet humanae naturae medicinas poenales exhibere, est ex corruptione naturae, quae est poena originalis peccati. In statu enim innocentiae non oportuisset aliquem ad profectum virtutis inducere per poenalia exercitia. Unde hoc ipsum quod est poenale in talibus reducitur ad originalem culpam sicut ad causam.

Ad 1

Ad primum ergo dicendum quod huiusmodi defectus eorum qui nascuntur, vel etiam puerorum, sunt effectus et poenae originalis peccati, ut dictum est.

Et manent etiam post baptismum, propter causam superius dictam.

Et quod non sint aequaliter in omnibus, contingit propter naturae diversitatem, quae sibi relinquitur, ut supra dictum est.

Ordinantur tamen huiusmodi defectus, secundum divinam providentiam, ad salutem hominum, vel eorum qui patiuntur, vel aliorum, qui poenis admonentur; et etiam ad gloriam dei.

Ad 2

Ad secundum dicendum quod bona temporalia et corporalia sunt quidem aliqua bona hominis, sed parva, bona vero spiritualia sunt magna hominis bona. Pertinet igitur ad divinam iustitiam ut virtuosis det spiritualia bona; et de temporalibus bonis vel malis tantum det eis, quantum sufficit ad virtutem, ut enim dionysius dicit, VIII cap. De div. Nom., divinae iustitiae est non emollire optimorum fortitudinem materialium donationibus.

Aliis vero hoc ipsum quod temporalia dantur, in malum spiritualium cedit.

Unde in Psalmo LXXII concluditur, ideo tenuit eos superbia.

Ad 3

Ad tertium dicendum quod christus poenam sustinuit satisfactoriam non pro suis, sed pro nostris peccatis.