Whether the Entire Punishment Due to Sin Is Forgiven Through This
Sacrament?
Objection 1: It seems that the entire punishment due to sin is
forgiven through this sacrament. For through this sacrament man
receives the effect of Christ's Passion within himself as stated
above (AA. 1, 2), just as he does through Baptism. But through
Baptism man receives forgiveness of all punishment, through the
virtue of Christ's Passion, which satisfied sufficiently for all
sins, as was explained above (Q. 69, A. 2). Therefore it seems the
whole debt of punishment is forgiven through this sacrament.
Obj. 2: Further, Pope Alexander I says (Ep. ad omnes orth.): "No
sacrifice can be greater than the body and the blood of Christ." But
man satisfied for his sins by the sacrifices of the old Law: for it
is written (Lev. 4, 5): "If a man shall sin, let him offer" (so and
so) "for his sin, and it shall be forgiven him." Therefore this
sacrament avails much more for the forgiveness of all punishment.
Obj. 3: Further, it is certain that some part of the debt of
punishment is forgiven by this sacrament; for which reason it is
sometimes enjoined upon a man, by way of satisfaction, to have masses
said for himself. But if one part of the punishment is forgiven, for
the same reason is the other forgiven: owing to Christ's infinite
power contained in this sacrament. Consequently, it seems that the
whole punishment can be taken away by this sacrament.
_On the contrary,_ In that case no other punishment would have to be
enjoined; just as none is imposed upon the newly baptized.
_I answer that,_ This sacrament is both a sacrifice and a sacrament.
it has the nature of a sacrifice inasmuch as it is offered up; and it
has the nature of a sacrament inasmuch as it is received. And
therefore it has the effect of a sacrament in the recipient, and the
effect of a sacrifice in the offerer, or in them for whom it is
offered.
If, then, it be considered as a sacrament, it produces its effect in
two ways: first of all directly through the power of the sacrament;
secondly as by a kind of concomitance, as was said above regarding
what is contained in the sacrament (Q. 76, AA. 1, 2). Through the
power of the sacrament it produces directly that effect for which it
was instituted. Now it was instituted not for satisfaction, but for
nourishing spiritually through union between Christ and His members,
as nourishment is united with the person nourished. But because this
union is the effect of charity, from the fervor of which man obtains
forgiveness, not only of guilt but also of punishment, hence it is
that as a consequence, and by concomitance with the chief effect, man
obtains forgiveness of the punishment, not indeed of the entire
punishment, but according to the measure of his devotion and fervor.
But in so far as it is a sacrifice, it has a satisfactory power. Yet
in satisfaction, the affection of the offerer is weighed rather than
the quantity of the offering. Hence our Lord says (Mk. 12:43: cf.
Luke 21:4) of the widow who offered "two mites" that she "cast in
more than all." Therefore, although this offering suffices of its own
quantity to satisfy for all punishment, yet it becomes satisfactory
for them for whom it is offered, or even for the offerers, according
to the measure of their devotion, and not for the whole punishment.
Reply Obj. 1: The sacrament of Baptism is directly ordained for the
remission of punishment and guilt: not so the Eucharist, because
Baptism is given to man as dying with Christ, whereas the Eucharist
is given as by way of nourishing and perfecting him through Christ.
Consequently there is no parallel.
Reply Obj. 2: Those other sacrifices and oblations did not effect the
forgiveness of the whole punishment, neither as to the quantity of
the thing offered, as this sacrament does, nor as to personal
devotion; from which it comes to pass that even here the whole
punishment is not taken away.
Reply Obj. 3: If part of the punishment and not the whole be taken
away by this sacrament, it is due to a defect not on the part of
Christ's power, but on the part of man's devotion.
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