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Summa Theologiae · Suppl., q. 5, a. 2

Whether contrition can take away the debt of punishment entirely?

Thomas Aquinas, Summa Theologiae, Supplement, question 5, Of the Effect of Contrition, article 2. About 3 min.

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From the Supplement, compiled after Aquinas’s death from his Commentary on the Sentences and transcribed here from the 1917 to 1922 printings. About the Supplement.

Text: Summa Theologiae, Supplement to the Third Part (Supplementum Tertiae Partis), transcribed from Internet Archive scans, translated by the Fathers of the English Dominican Province. The Supplement, compiled after Aquinas’s death from his earlier Commentary on the Sentences, in the same English Dominican translation as the Gutenberg Parts. Transcribed by Bibliotheca Catholica from the OCR of four Internet Archive scans of the pre-1931 printings (Questions 1 to 33 from the 1917 Washbourne and Benziger volume, 34 to 68 from the 1922 volume, 69 to 86 from the 1921 volume, and 87 to 99 from the 1922 Benziger volume), with OCR errors corrected and doubtful passages marked, not rewritten. 99 questions and 446 articles. The two appendices printed after Question 99 are not included. Sources, SHA-256 of each OCR file, and the method are in the source record. Rights: Public domain (US)

The Supplement is not a Project Gutenberg text. It is Bibliotheca Catholica’s transcription of public-domain scans at the Internet Archive; obvious OCR errors were corrected, and passages marked “OCR uncertain” could not be confidently corrected, so check them against the linked scan page.

Objection 1: It seems that contrition cannot take away the debt of punishment entirely. For satisfaction and confession are ordained for man's deliverance from the debt of punishment. Now no man is so perfectly contrite as not to be bound to confession and satisfaction. Therefore contrition is never so great as to blot out the entire debt of punishment.

Obj. 2: Further, in Penance the punishment should in some way compensate for the sin. Now some sins are accomplished by members of the body. Therefore, since it is for the due compensation for sin that by what things a man sinneth, by the same also he is tormented (Wis. xi. 17), it seems that the punishment for suchlike sins can never be remitted by contrition.

Obj. 3: Further, the sorrow of contrition is finite. Now an infinite punishment is due for some, viz. mortal, sins. Therefore contrition can never be so great as to remit the whole punishment.

On the contrary, The affections of the heart are more acceptable to God than external acts. Now man is absolved from both punishment and guilt by means of external actions; and therefore he is also by means of the heart's affections, such as contrition is.

Further, we have an example of this in the thief, to whom it was said (Luke xxiii. 43): This day shall thou be with Me in paradise, on account of his one act of repentance.

As to whether the whole debt of punishment is always taken away by contrition, this question has already been moved above (Sent, iv., D. 14, Q. Il., AA. i, 2; P. IIl., Q LXXXVL, A. 4), where the same question was raised with regard to Penance.

I answer that, The intensity of contrition may be regarded in two ways. First, on the part of charity, which causes the displeasure, and in this way it may happen that the act of charity is so intense that the contrition resulting therefrom merits not only the removal of guilt, but also the remission of all punishment. Secondly, on the part of the sensible sorrow, which the will excites in contrition: and since this sorrow is also a kind of punishment, it may be so intense as to suffice for the remission of both guilt and punishment.

Reply Obj. 1: A man cannot be sure that his contrition suffices for the remission of both punishment and guilt: wherefore he is bound to confess and to make satisfaction, especially since his contrition would not be true contrition, unless he had the purpose of confessing united thereto: which purpose must also be carried into effect, on account of the precept given concerning confession.

Reply Obj. 2: Just as inward joy redounds into the outward parts of the body, so does interior sorrow show itself in the exterior members: wherefore it is written (Prov. xvii. 22): A sorrowful spirit drieth up the bones.

Reply Obj. 3: Although the sorrow of contrition is finite in its intensity, even as the punishment due for mortal sin is finite; yet it derives infinite power from charity, whereby it is quickened, and so it avails for the remission of both guilt and punishment.

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Also online, linked only: the same translation at New Advent and the Latin text at Corpus Thomisticum. Neither is copied here.

Source: Thomas Aquinas. Summa Theologica, Supplement to the Third Part. Internet Archive scans: Third Part, Fourth Number (QQ. LXXXIV to Suppl. XXXIII), 1917, Third Part (Supplement), QQ. XXXIV to LXVIII, 1922, Third Part (Supplement), QQ. LXIX to LXXXVI, 1921, and Third Part (Supplement), QQ. LXXXVII to XCIX and Appendices, 1922; two curled pages of the 1921 volume are read from another scan of the same printing. Public domain in the USA. Printed in 1917, 1921, and 1922, before 1931. Outside the U.S., check local copyright rules. Transcription, OCR file checksums, and method: source record.