Whether Every Punishment Is Inflicted for a Sin?
Objection 1: It would seem that not every punishment is inflicted for
a sin. For it is written (John 9:3, 2) about the man born blind:
"Neither hath this man sinned, nor his parents . . . that he should
be born blind." In like manner we see that many children, those also
who have been baptized, suffer grievous punishments, fevers, for
instance, diabolical possession, and so forth, and yet there is no
sin in them after they have been baptized. Moreover before they are
baptized, there is no more sin in them than in the other children who
do not suffer such things. Therefore not every punishment is
inflicted for a sin.
Obj. 2: Further, that sinners should thrive and that the innocent
should be punished seem to come under the same head. Now each of
these is frequently observed in human affairs, for it is written
about the wicked (Ps. 72:5): "They are not in the labor of men:
neither shall they be scourged like other men"; and (Job 21:7): "[Why
then do] the wicked live, are [they] advanced, and strengthened with
riches" (?)[*The words in brackets show the readings of the Vulgate];
and (Hab. 1:13): "Why lookest Thou upon the contemptuous [Vulg.:
'them that do unjust things'], and holdest Thy peace, when the wicked
man oppresseth [Vulg.: 'devoureth'], the man that is more just than
himself?" Therefore not every punishment is inflicted for a sin.
Obj. 3: Further, it is written of Christ (1 Pet. 2:22) that "He did
no sin, nor was guile found in His mouth." And yet it is said (1 Pet.
2:21) that "He suffered for us." Therefore punishment is not always
inflicted by God for sin.
_On the contrary,_ It is written (Job 4:7, seqq.): "Who ever perished
innocent? Or when were the just destroyed? _On the contrary,_ I have
seen those who work iniquity . . . perishing by the blast of God";
and Augustine writes (Retract. i) that "all punishment is just, and
is inflicted for a sin."
_I answer that,_ As already stated (A. 6), punishment can be
considered in two ways--simply, and as being satisfactory. A
satisfactory punishment is, in a way, voluntary. And since those who
differ as to the debt of punishment, may be one in will by the union
of love, it happens that one who has not sinned, bears willingly the
punishment for another: thus even in human affairs we see men take
the debts of another upon themselves. If, however, we speak of
punishment simply, in respect of its being something penal, it has
always a relation to a sin in the one punished. Sometimes this is a
relation to actual sin, as when a man is punished by God or man for a
sin committed by him. Sometimes it is a relation to original sin: and
this, either principally or consequently--principally, the punishment
of original sin is that human nature is left to itself, and deprived
of original justice: and consequently, all the penalties which result
from this defect in human nature.
Nevertheless we must observe that sometimes a thing seems penal, and
yet is not so simply. Because punishment is a species of evil, as
stated in the First Part (Q. 48, A. 5). Now evil is privation of
good. And since man's good is manifold, viz. good of the soul, good
of the body, and external goods, it happens sometimes that man
suffers the loss of a lesser good, that he may profit in a greater
good, as when he suffers loss of money for the sake of bodily health,
or loss of both of these, for the sake of his soul's health and the
glory of God. In such cases the loss is an evil to man, not simply
but relatively; wherefore it does not answer to the name of
punishment simply, but of medicinal punishment, because a medical man
prescribes bitter potions to his patients, that he may restore them
to health. And since such like are not punishments properly speaking,
they are not referred to sin as their cause, except in a restricted
sense: because the very fact that human nature needs a treatment of
penal medicines, is due to the corruption of nature which is itself
the punishment of original sin. For there was no need, in the state
of innocence, for penal exercises in order to make progress in
virtue; so that whatever is penal in the exercise of virtue, is
reduced to original sin as its cause.
Reply Obj. 1: Such like defects of those who are born with them, or
which children suffer from, are the effects and the punishments of
original sin, as stated above (Q. 85, A. 5); and they remain even
after baptism, for the cause stated above (Q. 85, A. 5, ad 2): and
that they are not equally in all, is due to the diversity of nature,
which is left to itself, as stated above (Q. 85, A. 5, ad 1).
Nevertheless, they are directed by Divine providence, to the
salvation of men, either of those who suffer, or of others who are
admonished by their means--and also to the glory of God.
Reply Obj. 2: Temporal and bodily goods are indeed goods of man, but
they are of small account: whereas spiritual goods are man's chief
goods. Consequently it belongs to Divine justice to give spiritual
goods to the virtuous, and to award them as much temporal goods or
evils, as suffices for virtue: for, as Dionysius says (Div. Nom.
viii), "Divine justice does not enfeeble the fortitude of the
virtuous man, by material gifts." The very fact that others receive
temporal goods, is detrimental to their spiritual good; wherefore the
psalm quoted concludes (verse 6): "Therefore pride hath held them
fast."
Reply Obj. 3: Christ bore a satisfactory punishment, not for His, but
for our sins.
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