Whether Works of Satisfaction Should Be Enjoined on Sinners That Have
Been Baptized?
Objection 1: It seems that works of satisfaction should be enjoined
on sinners that have been baptized. For God's justice seems to demand
that a man should be punished for every sin of his, according to
Eccles. 12:14: "All things that are done, God will bring into
judgment." But works of satisfaction are enjoined on sinners in
punishment of past sins. Therefore it seems that works of
satisfaction should be enjoined on sinners that have been baptized.
Obj. 2: Further, by means of works of satisfaction sinners recently
converted are drilled into righteousness, and are made to avoid the
occasions of sin: "for satisfaction consists in extirpating the
causes of vice, and closing the doors to sin" (De Eccl. Dogm. iv).
But this is most necessary in the case of those who have been
baptized recently. Therefore it seems that works of satisfaction
should be enjoined on sinners.
Obj. 3: Further, man owes satisfaction to God not less than to his
neighbor. But if those who were recently baptized have injured their
neighbor, they should be told to make reparation to God by works of
penance.
_On the contrary,_ Ambrose commenting on Rom. 11:29: "The gifts and
the calling of God are without repentance," says: "The grace of God
requires neither sighs nor groans in Baptism, nor indeed any work at
all, but faith alone; and remits all, gratis."
_I answer that,_ As the Apostle says (Rom. 6:3, 4), "all we who are
baptized in Christ Jesus, are baptized in His death: for we are
buried together with Him, by Baptism unto death"; which is to say
that by Baptism man is incorporated in the very death of Christ. Now
it is manifest from what has been said above (Q. 48, AA. 2, 4; Q. 49,
A. 3) that Christ's death satisfied sufficiently for sins, "not for
ours only, but also for those of the whole world," according to 1
John 2:2. Consequently no kind of satisfaction should be enjoined on
one who is being baptized, for any sins whatever: and this would be
to dishonor the Passion and death of Christ, as being insufficient
for the plenary satisfaction for the sins of those who were to be
baptized.
Reply Obj. 1: As Augustine says in his book on Infant Baptism (De
Pecc. Merit. et Remiss. i), "the effect of Baptism is to make those,
who are baptized, to be incorporated in Christ as His members."
Wherefore the very pains of Christ were satisfactory for the sins of
those who were to be baptized; just as the pain of one member can be
satisfactory for the sin of another member. Hence it is written (Isa.
53:4): "Surely He hath borne our infirmities and carried our sorrows."
Reply Obj. 2: Those who have been lately baptized should be drilled
into righteousness, not by penal, but by "easy works, so as to
advance to perfection by taking exercise, as infants by taking milk,"
as a gloss says on Ps. 130:2: "As a child that is weaned is towards
his mother." For this reason did our Lord excuse His disciples from
fasting when they were recently converted, as we read in Matt. 9:14,
15: and the same is written 1 Pet. 2:2: "As new-born babes
desire . . . milk . . . that thereby you may grow unto salvation."
Reply Obj. 3: To restore what has been ill taken from one's neighbor,
and to make satisfaction for wrong done to him, is to cease from sin:
for the very fact of retaining what belongs to another and of not
being reconciled to one's neighbor, is a sin. Wherefore those who are
baptized should be enjoined to make satisfaction to their neighbor,
as also to desist from sin. But they are not to be enjoined to suffer
any punishment for past sins.
_______________________