Question — Merkelbach, Summa Theologiae Moralis
Question Four: On the Effect of Satisfaction
S. Th. III, q. 90, a. 1, ad 1; a. 2, ad 2.
- It is vindicative, insofar as it is for vindication and chastisement of past sins: thus the penitent punishes sins and satisfies vindicative justice and obtains redemption of temporal punishment.
- It is medicinal, insofar as it is for a remedy of infirmity: thus it heals the remnants of sins and removes vicious habits by acts of contrary virtues.
- It is preservative, insofar as it is for preservation from future sins and for the custody of new life: it effects this by removing penitents from occasions of sin and by fortifying them against relapse.
565. Sacramental satisfaction, insofar as it is in reality and in execution, moreover produces these three things more efficaciously ex opere operato. And indeed:
- Remission of temporal punishment, greater or lesser, both according to the grade of the work and according to the disposition of the one satisfying (Council of Trent, sess. 6, c. 14; sess. 14, c. 3 and 8), yet so that, as St. Thomas says, Quodl. III, q. 13, a. 28, "it avails more for expiating sin than if a man did the same work by his own choice."
- Habitual grace making one pleasing, and indeed directly if satisfaction precedes absolution; an increase of grace, if it follows.
"Satisfaction," says St. Thomas, III, q. 90, a. 2, ad 2, "confers grace insofar as it is in purpose, included in contrition, and increases it insofar as it is in execution, just as also Baptism does in adults." Death seized the holy Doctor before he could explain these words more clearly, before he put an end to the treatise on Penance. Hence it can be doubted whether satisfaction increases grace directly, which is the more obvious sense, or only indirectly, insofar as it confers actual grace which stirs us up to the exercise of charity, or contrition, or works by which grace is increased; - indeed perhaps it is not altogether impossible to understand it of only an extensive increase toward new effects. In which case there would be no opposition with the Commentary on the Sentences, l. IV, d. 16, q. 1, a. 1, qc. 2, ad 3, where the holy Doctor wrote: "It must be said that from the purpose of satisfying grace is conferred, although actual satisfaction presupposes grace; or it must be said that through satisfaction the penitent obtains the perfect effect of grace abolishing sin, because he is totally liberated from the debt of punishment."
- Consequently also supernatural helps, for medicine and correction, by which greater facility is given for guarding against future sins.
566. Sacramental satisfaction can also be validly fulfilled in the state of mortal sin, as was said in n. 560, B. In which case it immediately gives, from the merits of Christ, a right to the remission of temporal punishment; but when the obstacle of sin has been removed through contrition or also absolution, it seems to revive, and therefore it obtains its effect and now in second act remits punishment. For, if sacraments revive as to the essential or principal fruit, there is no reason why they would not revive as to the integral complement.
567. Observation. - Besides the effects of sacramental satisfaction, there are several advantages of it which the Council of Trent, sess. 14, c. 8, enumerates: 1) lest sins be reputed lighter, since they are to be expiated by such hard labors of penance; 2) that penitents may be deterred from future sins and rendered more vigilant in guarding against them; 3) through those satisfactions vicious habits are eradicated; 4) they avert the imminent wrath of God; 5) they make us conformable to Christ the head; 6) they are for the example and edification of others.