Thomas Aquinas, Summa Theologiae

Objection 1: It would seem that no debt of punishment remains after the guilt has been forgiven through Penance. For when the cause is removed, the effect is removed. But the guilt is the cause of the debt of punishment: since a man deserves to be punished because he has been guilty of a sin. Therefore when the sin has been forgiven, no debt of punishment can remain.

Objection 2: Further, according to the Apostle (Rm. 5) the gift of Christ is more effective than the sin of Adam. Now, by sinning, man incurs at the same time guilt and the debt of punishment. Much more therefore, by the gift of grace, is the guilt forgiven and at the same time the debt of punishment remitted.

Objection 3: Further, the forgiveness of sins is effected in Penance through the power of Christ's Passion, according to Rm. 3:25: "Whom God hath proposed to be a propitiation, through faith in His Blood . . . for the remission of former sins." Now Christ's Passion made satisfaction sufficient for all sins, as stated above (Questions 48,49,79, Article 5). Therefore after the guilt has been pardoned, no debt of punishment remains.

On the contrary, It is related (2 Kgs. 12:13) that when David penitent had said to Nathan: "I have sinned against the Lord," Nathan said to him: "The Lord also hath taken away thy sin, thou shalt not die. Nevertheless . . . the child that is born to thee shall surely die," which was to punish him for the sin he had committed, as stated in the same place. Therefore a debt of some punishment remains after the guilt has been forgiven.

I answer that, As stated in the 1.2, Question 87, Article 4, in mortal sin there are two things, namely, a turning from the immutable Good, and an inordinate turning to mutable good. Accordingly, in so far as mortal sin turns away from the immutable Good, it induces a debt of eternal punishment, so that whosoever sins against the eternal Good should be punished eternally. Again, in so far as mortal sin turns inordinately to a mutable good, it gives rise to a debt of some punishment, because the disorder of guilt is not brought back to the order of justice, except by punishment: since it is just that he who has been too indulgent to his will, should suffer something against his will, for thus will equality be restored. Hence it is written (Apoc. 18:7): "As much as she hath glorified herself, and lived in delicacies, so much torment and sorrow give ye to her."

Since, however, the turning to mutable good is finite, sin does not, in this respect, induce a debt of eternal punishment. Wherefore, if man turns inordinately to a mutable good, without turning from God, as happens in venial sins, he incurs a debt, not of eternal but of temporal punishment. Consequently when guilt is pardoned through grace, the soul ceases to be turned away from God, through being united to God by grace: so that at the same time, the debt of punishment is taken away, albeit a debt of some temporal punishment may yet remain.

Reply to Objection 1: Mortal sin both turns away from God and turns to a created good. But, as stated in the 1.2, Question 71, Article 6, the turning away from God is as its form while the turning to created good is as its matter. Now if the formal element of anything be removed, the species is taken away: thus, if you take away rational, you take away the human species. Consequently mortal sin is said to be pardoned from the very fact that, by means of grace, the aversion of the mind from God is taken away together with the debt of eternal punishment: and yet the material element remains, viz. the inordinate turning to a created good, for which a debt of temporal punishment is due.

Reply to Objection 2: As stated in the 1.2, Question 109, Articles 7,8; 1.2, Question 111, Article 2, it belongs to grace to operate in man by justifying him from sin, and to co-operate with man that his work may be rightly done. Consequently the forgiveness of guilt and of the debt of eternal punishment belongs to operating grace, while the remission of the debt of temporal punishment belongs to co-operating grace, in so far as man, by bearing punishment patiently with the help of Divine grace, is released also from the debt of temporal punishment. Consequently just as the effect of operating grace precedes the effect of co-operating grace, so too, the remission of guilt and of eternal punishment precedes the complete release from temporal punishment, since both are from grace, but the former, from grace alone, the latter, from grace and free-will.

Reply to Objection 3: Christ's Passion is of itself sufficient to remove all debt of punishment, not only eternal, but also temporal; and man is released from the debt of punishment according to the measure of his share in the power of Christ's Passion. Now in Baptism man shares the Power of Christ's Passion fully, since by water and the Spirit of Christ, he dies with Him to sin, and is born again in Him to a new life, so that, in Baptism, man receives the remission of all debt of punishment. In Penance, on the other hand, man shares in the power of Christ's Passion according to the measure of his own acts, which are the matter of Penance, as water is of Baptism, as stated above (Question 84, Articles 1,3). Wherefore the entire debt of punishment is not remitted at once after the first act of Penance, by which act the guilt is remitted, but only when all the acts of Penance have been completed.

Articulus 4

Argumentum 1

Ad quartum sic proceditur. Videtur quod, remissa culpa per poenitentiam, non remaneat reatus poenae. Remota enim causa, removetur effectus. Sed culpa est causa reatus poenae, ideo enim est aliquis dignus poena quia culpam commisit.

Ergo, remissa culpa, non potest remanere reatus poenae.

Argumentum 2

Praeterea, sicut apostolus dicit, Rom. V, donum christi est efficacius quam peccatum. Sed peccando homo simul incurrit culpam et poenae reatum. Ergo multo magis per donum gratiae simul remittitur culpa et tollitur poenae reatus.

Argumentum 3

Praeterea, remissio peccatorum fit in poenitentia per virtutem passionis christi, secundum illud Rom. III, quem proposuit deus propitiatorem per fidem in sanguine ipsius, propter remissionem praecedentium delictorum.

Sed passio christi sufficienter est satisfactoria pro omnibus peccatis, ut supra habitum est.

Non ergo post remissionem culpae remanet aliquis reatus poenae.

Sed Contra

Sed contra est quod, II Reg. XII, dicitur quod, cum David poenitens dixisset ad Nathan, peccavi domino, dixit Nathan ad illum, dominus quoque transtulit peccatum tuum, non morieris.

Veruntamen filius qui natus est tibi, morte morietur, quod fuit in poenam praecedentis peccati, ut ibidem dicitur.

Ergo, remissa culpa, remanet reatus alicuius poenae.

Corpus

Respondeo dicendum quod, sicut in secunda parte habitum est, in peccato mortali sunt duo, scilicet aversio ab incommutabili bono, et conversio ad commutabile bonum inordinata. Ex parte igitur aversionis ab incommutabili bono, consequitur peccatum mortale reatus poenae aeternae, ut qui contra aeternum bonum peccavit, in aeternum puniatur. Ex parte etiam conversionis ad bonum commutabile, inquantum est inordinata, consequitur peccatum mortale reatus alicuius poenae, quia inordinatio culpae non reducitur ad ordinem iustitiae nisi per poenam; iustum est enim ut qui voluntati suae plus indulsit quam debuit, contra voluntatem suam aliquid patiatur, sic enim erit aequalitas; unde et Apoc. XVIII dicitur, quantum glorificavit se et in deliciis fuit, tantum date illi tormentum et luctum.

Quia tamen conversio ad bonum commutabile finita est, non habet ex hac parte peccatum mortale quod debeatur ei poena aeterna.

Unde, si sit inordinata conversio ad bonum commutabile sine aversione a deo, sicut est in peccatis venialibus, non debetur peccato poena aeterna, sed temporalis. Quando igitur per gratiam remittitur culpa, tollitur aversio animae a deo, inquantum per gratiam anima deo coniungitur. Unde et per consequens simul tollitur reatus poenae aeternae.

Potest tamen remanere reatus alicuius poenae temporalis.

Ad 1

Ad primum ergo dicendum quod culpa mortalis utrumque habet, et aversionem a deo et conversionem ad bonum creatum, sed, sicut in secunda parte habitum est, aversio a deo est ibi sicut formale, conversio autem ad bonum creatum est ibi sicut materiale.

Remoto autem formali cuiuscumque rei, tollitur species, sicut, remoto rationali, tollitur species humana. Et ideo ex hoc ipso dicitur culpa mortalis remitti, quod per gratiam tollitur aversio mentis a deo, simul cum reatu poenae aeternae. Remanet tamen id quod est materiale, scilicet inordinata conversio ad bonum creatum. Pro qua debetur reatus poenae temporalis.

Ad 2

Ad secundum dicendum quod, sicut in secunda parte habitum est, ad gratiam pertinet operari in homine iustificando a peccato, et cooperari homini ad recte operandum. Remissio igitur culpae et reatus poenae aeternae pertinet ad gratiam operantem, sed remissio reatus poenae temporalis pertinet ad gratiam cooperantem, inquantum scilicet homo, cum auxilio divinae gratiae, patienter poenas tolerando, absolvitur etiam a reatu poenae temporalis. Sicut igitur prius est effectus gratiae operantis quam cooperantis, ita etiam prius est remissio culpae et poenae aeternae quam plena absolutio a poena temporali, utrumque enim est a gratia, sed primum a gratia sola, secundum ex gratia et ex libero arbitrio.

Ad 3

Ad tertium dicendum est quod passio christi de se sufficiens est ad tollendum omnem reatum poenae non solum aeternae, sed etiam temporalis, et secundum modum quo homo participat virtutem passionis christi, percipit etiam absolutionem a reatu poenae.

In baptismo autem homo participat totaliter virtutem passionis christi, utpote per aquam et spiritum christo commortuus peccato et in eo regeneratus ad novam vitam. Et ideo in baptismo homo consequitur remissionem reatus totius poenae. In poenitentia vero consequitur virtutem passionis christi secundum modum propriorum actuum, qui sunt materia poenitentiae, sicut aqua baptismi, ut supra dictum est.

Et ideo non statim per primum actum poenitentiae, quo remittitur culpa, solvitur reatus totius poenae, sed completis omnibus poenitentiae actibus.