Supplementum, Question 14 — Summa Theologiae
Article 1. Whether a man can satisfy for one sin without satisfying for another?
Objection 1. It would seem that a man can satisfy for one sin without satisfying for another. Because when several things are not connected together one can be taken away without another. Now sins are not connected together, else whoever had one would have them all. Therefore one sin can be expiated by satisfaction, without another.
Objection 2. Further, God is more merciful than man. But man accepts the payment of one debt without the payment of another. Therefore God accepts satisfaction for one sin without the other.
Objection 3. Further, as stated in the text (Sent. iv, D, 15), “satisfaction is to uproot the causes of sin, and give no opening to the suggestions thereof.” Now this can be done with regard to one sin and not another, as when a mall curbs his lust and perseveres in covetousness. Therefore we can make satisfaction for one sin without satisfying for another.
On the contrary, The fast of those who fasted “for debates and strifes” (Isaiah 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 (Supplement:12:3). 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.
I answer that, 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.
Reply to Objection 1. As sins are not connected together in some single one, a man can incur one without incurring another; whereas all sins are remitted by reason of one same thing, so that the remissions of various sins are connected together. Consequently satisfaction cannot be made for one and not for another.
Reply to Objection 2. When a man is under obligation to another by reason of a debt, the only inequality between them is that which is opposed to justice, so that for restitution nothing further is required than that the equality of justice should be reinstated, and this can be done in respect of one debt without another. But when the obligation is based on an offense, there is inequality not only of justice but also of friendship, so that for the offense to be removed by satisfaction, not only must the equality of justice be restored by the payment of a punishment equal to the offense, but also the equality of friendship must be reinstated, which is impossible so long as an obstacle to friendship remains.
Reply to Objection 3. By its weight, one sin drags us down to another, as Gregory says (Moral. xxv): so that when a man holds to one sin, he does not sufficiently cut himself off from the causes of further sin.
Article 2. Whether, when deprived of charity, a man can make satisfaction for sins for which he was previously contrite?
Objection 1. It would seem that if a man fall into sin after being contrite for all his sins, he can, now that he has lost charity, satisfy for his other sins which were already pardoned him through his contrition. For Daniel said to Nabuchodonosor (Daniel 4:24): “Redeem thou thy sins with alms.” Yet he was still a sinner, as is shown by his subsequent punishment. Therefore a man can make satisfaction while in a state of sin.
Objection 2. Further, “Man knoweth not whether he be worthy of love or hatred” (Ecclesiastes 9:1). If therefore one cannot make satisfaction unless one be in a state of charity, it would be impossible to know whether one had made satisfaction, which would be unseemly.
Objection 3. Further, a man’s entire action takes its form from the intention which he had at the beginning. But a penitent is in a state of charity when he begins to repent. Therefore his whole subsequent satisfaction will derive its efficacy from the charity which quickens his intention.
Objection 4. Further, satisfaction consists in a certain equalization of guilt to punishment. But these things can be equalized even in one who is devoid of charity. Therefore, etc.
On the contrary, “Charity covereth all sins” (Proverbs 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 Corinthians 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.
I answer that, 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.
Reply to Objection 1. Daniel’s advice meant that he should give up sin and repent, and so make satisfaction by giving alms.
Reply to Objection 2. Even as man knows not for certain whether he had charity when making satisfaction, or whether he has it now, so too he knows not for certain whether he made full satisfaction: wherefore it is written (Sirach 5:5): “Be not without fear about sin forgiven.” And yet man need not, on account of that fear, repeat the satisfaction made, if he is not conscious of a mortal sin. For although he may not have expiated his punishment by that satisfaction, he does not incur the guilt of omission through neglecting to make satisfaction; even as he who receives the Eucharist without being conscious of a mortal sin of which he is guilty, does not incur the guilt of receiving unworthily.
Reply to Objection 3. His intention was interrupted by his subsequent sin, so that it gives no virtue to the works done after that sin.
Reply to Objection 4. Sufficient equalization is impossible both as to the Divine acceptation and as to equivalence: so that the argument proves nothing.