Whether Sin Can Be the Punishment of Sin?
Objection 1: It would seem that sin cannot be the punishment of sin.
For the purpose of punishment is to bring man back to the good of
virtue, as the Philosopher declares (Ethic. x, 9). Now sin does not
bring man back to the good of virtue, but leads him in the opposite
direction. Therefore sin is not the punishment of sin.
Obj. 2: Further, just punishments are from God, as Augustine says
(Qq. lxxxiii, qu. 82). But sin is not from God, and is an injustice.
Therefore sin cannot be the punishment of sin.
Obj. 3: Further, the nature of punishment is to be something against
the will. But sin is something from the will, as shown above (Q. 74,
AA. 1, 2). Therefore sin cannot be the punishment of sin.
_On the contrary,_ Gregory speaks (Hom. xi in Ezech.) that some sins
are punishments of others.
_I answer that,_ We may speak of sin in two ways: first, in its
essence, as such; secondly, as to that which is accidental thereto.
Sin as such can nowise be the punishment of another. Because sin
considered in its essence is something proceeding from the will, for
it is from this that it derives the character of guilt. Whereas
punishment is essentially something against the will, as stated in
the First Part (Q. 48, A. 5). Consequently it is evident that sin
regarded in its essence can nowise be the punishment of sin.
On the other hand, sin can be the punishment of sin accidentally in
three ways. First, when one sin is the cause of another, by removing
an impediment thereto. For passions, temptations of the devil, and
the like are causes of sin, but are impeded by the help of Divine
grace which is withdrawn on account of sin. Wherefore since the
withdrawal of grace is a punishment, and is from God, as stated above
(Q. 79, A. 3), the result is that the sin which ensues from this is
also a punishment accidentally. It is in this sense that the Apostle
speaks (Rom. 1:24) when he says: "Wherefore God gave them up to the
desires of their heart," i.e. to their passions; because, to wit,
when men are deprived of the help of Divine grace, they are overcome
by their passions. In this way sin is always said to be the
punishment of a preceding sin. Secondly, by reason of the substance
of the act, which is such as to cause pain, whether it be an interior
act, as is clearly the case with anger or envy, or an exterior act,
as is the case with one who endures considerable trouble and loss in
order to achieve a sinful act, according to Wis. 5:7: "We wearied
ourselves in the way of iniquity." Thirdly, on the part of the
effect, so that one sin is said to be a punishment by reason of its
effect. In the last two ways, a sin is a punishment not only in
respect of a preceding sin, but also with regard to itself.
Reply Obj. 1: Even when God punishes men by permitting them to fall
into sin, this is directed to the good of virtue. Sometimes indeed it
is for the good of those who are punished, when, to wit, men arise
from sin, more humble and more cautious. But it is always for the
amendment of others, who seeing some men fall from sin to sin, are
the more fearful of sinning. With regard to the other two ways, it is
evident that the punishment is intended for the sinner's amendment,
since the very fact that man endures toil and loss in sinning, is of
a nature to withdraw man from sin.
Reply Obj. 2: This objection considers sin essentially as such: and
the same answer applies to the Third Objection.
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