THE INFINITE VALUE OF CHRIST'S SATISFACTION

Were Christ's operations intrinsically of absolutely infinite value both for meriting and satisfaction?

State of the question. Certain theologians such as Durandus, Scotus, G. Biel, Lychetus, and others teach that Christ's satisfaction is only extrinsically condign, superabundant, and of infinite value, namely, because of God's gracious acceptance.[1886] Yet these theologians acknowledge that Christ's works had, because of the divine person of the Word, the greatest of value, that was not capable of being equaled by a mere creature, and for this reason it was fitting that they should be accepted by God for infinite value.

On the contrary, almost all other theologians hold that Christ's works were intrinsically, because of the divine suppositum, of absolutely infinite value for both meriting and satisfying. So say William of Paris, Alexander of Hales, St. Thomas, and all Thomists, St. Bonaventure, and many others.[1887]

It must be observed that these same principles apply equally to both merit and satisfaction, for it is the meritorious act that becomes satisfactory, when it is of an afflictive nature, and when this affliction is accepted by God and offered to Him in reparation for the offense.

However, before we prove this more common opinion, it must be noted that there is a difference between merit and satisfaction. Merit concerns the reward to be obtained by the rewarded and it therefore concerns either the good of the person meriting or of another, for whom the person merits. But satisfaction refers to the reparation that must be made for the injustice done to another's right. But merit and satisfaction both enter into Christ's works.

Moreover, it must be observed that there is a real and intrinsic relation of Christ's theandric operations both to the object by which they are specified and to the principle by which they are elicited. In Christ the principle that elicits these acts is the divine suppositum or the divine person of the Word, and the principle whereby these acts are elicited is the human nature, that operates by means of the faculties and habits or the virtues and gifts.

These operative principles, by which the suppositum operates, are physically finite, and so in Christ's works as man there is no such thing as physical infinity. But as regards their moral value, this can be estimated either from the more or less exalted nature of the object, and thus Christ's dolorous passion is objectively more meritorious than His other operations, or they can be estimated from the subject eliciting these acts, that is intrinsically and morally infinite, namely, because of the suppositum, although these operations of Christ come in contact with their object in a finite way. Thus there is a distinction between the personal value of all Christ's acts of charity, and their more or less exalted objective value.[1888]

First authoritative proof. Pope Clement VI in explaining the words of St. Paul[1889] and St. Peter[1890] regarding the oblation of Christ, says: "The innocent Christ, who was immolated on the altar of the cross, shed not a little drop of blood, though this would have sufficed for the redemption of the entire human race, because of the union with the Word, but streams of it, like unto a river, so that "from the sole of the foot unto the top of the head, there is no soundness in Him.,[1891] Thus it is an infinite treasure for men, whereby those who use it may share in God's friendship. There is not the least fear that this treasure will suffer any loss by its use, both on account of Christ's infinite merits, as already stated, and for this reason, that the more many are drawn by the application of these merits to holiness of life, all the more there is an increase in the accumulation of their individual merits."[1892]

Clement VI says that Christ's merits are of infinite value, not because of their extrinsic acceptation by God, but "on account of the union of Christ's human nature with the Word."[1893] The Supreme Pontiff speaks as St. Thomas does, whom we shall immediately quote. It is evident that the hypostatic union with the Word is not something of extrinsic denomination, as, for example, a bank note is, whose value is by some law decreed to represent a determinate sum of money. This constitutes the outstanding difference between paper money and gold or silver.

Second authoritative proof. St. Thomas says: "Sin committed against God has a kind of infinity from the infinity of the divine majesty, because the greater the person we offend, the more grievous the offense. Hence for condign satisfaction it was necessary that the act of the one satisfying should have an infinite efficiency, as being of God and man."[1894] Again, he says: "Christ willed to deliver the human race from sins not merely by His power, but also according to justice. And therefore He did not simply weigh what great virtue His suffering would have from union with the Godhead, but also how much, according to His human nature, His pain would avail for so great a satisfaction."[1895] Such is the reply given by St. Thomas to his corresponding objection, which is as follows: "The slightest pain would have sufficed to secure man's salvation, because from His divine person it would have had infinite virtue. Therefore it would have been superfluous to choose the greatest of all pains."[1896] In this article he says: "The dignity of Christ's flesh (and likewise of His human nature) is not to be estimated solely from the nature of flesh, inasmuch as it was God's flesh, the result of which was that it was of infinite worth."[1897] If this is said of Christ's flesh, a fortiori this applies to charity. St. Thomas speaks in like manner in several other passages.

Theological proof. Both the meritorious and the satisfactory value of actions is derived not only from the object or from the principle whereby they are elicited, but also, and especially, from the dignity of the person who operates, and the greater the dignity of the person who operates, the more this increases the value of the operation. But Christ's person is infinitely worthy.

Therefore although Christ's operations, from the principle and the finite mode whereby they attain their object, are of infinite value, yet because the infinite dignity of the person from whom they proceed, they have both meritorious and satisfactory values that are infinite; or the possibility of estimating their value is morally infinite.

The minor is certain, since Christ's person is the person of the Word.

First proof of major. Actions generally belong to the supposita, and moral immanent actions come from the person, as from the principle that formally and freely elicits them.

Second proof. In a special manner satisfactory and meritorious actions formally include the offerer, who by these actions submits and offers himself to the one to whom he avows his obedience. Thus in the notion of meriting and satisfying, the relation is not between merit and the person meriting, between satisfaction and the person satisfying; but the person is related to these actions by way of a moral form; for these actions are intrinsically related to the person who elicits them and who freely offers himself, the more what is offered to God belongs more intimately to the person, the more precious it is, for example, the immolation of the body or personal pain.

Wherefore we generally estimate of greater value a gift offered to us by a person of great merit than an equally valuable gift offered to us by a person of lower dignity. Thus it is said of God: "The Lord had respect to Abel and to his offerings,"[1898] in that He considered more the person offering than the gift offered. Therefore, a fortiori, God looks upon the person of His Son offering Himself on the cross. More briefly, Christ's operations are intrinsically and morally of infinite value because they are theandric.

Confirmation. The common saying is: the greater the dignity of the person offended, the greater the offense, in that the greater the dignity of the person who honors and satisfies, the greater the dignity of the conferring honor and satisfactory work.

Another proof. There is a moral value in Christ's works of meriting always greater graces and of satisfying for an ever greater number of sinners. From this we clearly see that they are of infinite value.

Solution Of The Objections

First objection. Every created work is intrinsically finite. But every meritorious work of Christ is human and hence created. Therefore every meritorious work of Christ is intrinsically finite.

Reply. I distinguish the major: that every created work is intrinsically and physically finite, this I concede; that it is so morally, this I deny; if the principle that elicits the act is of infinite dignity. I concede the minor. I distinguish the conclusion in the same way as I do the major. Christ's meritorious acts bear an intrinsic relation to the divine person of the Word.

But I insist. Even the oblation that the Blessed Virgin Mary made of Christ in the temple was intrinsically related to the person of the Word incarnate who was offered. And yet this action of the Blessed Virgin Mary was neither intrinsically of infinite value, nor sufficient for the redemption of the human race.

Reply. I distinguish the antecedent; that this oblation indicated an intrinsic order to the infinite person of Christ merely objectively considered, this I concede; that it indicates relation to Christ as to the principle, and subject which attributes a personal and infinite value to the action, this I deny. More briefly, this oblation of the Blessed Virgin Mary was objectively of infinite value, because she offered an infinitely worthy object, namely, the Word incarnate; but the oblation was not personally of infinite value.

Thus, in some manner, the act of charity whereby the Blessed Virgin Mary loved God was indeed infinite objectively considered, but subjectively or personally, it was of finite value, just as the act of charity is of any pure creature whatever; although the merits of the Blessed Virgin Mary were in their order of inestimable value because of the fullness of her charity.

Another objection. There is nothing greater than infinity. But the act of Christ's divine will is greater than the act of His human will. Therefore this second act is not of infinite value.

Reply. I distinguish the major: that there is nothing greater than absolute infinity in the order of being, namely, than God who is infinite, this I concede; nothing greater than infinity of a certain kind, for example, the moral value of acts, this I deny. I concede the minor because the act of Christ's divine will is infinite, not only morally, but also physically. I distinguish the conclusion: that Christ's meritorious act is not absolutely infinite even physically, this I concede; that it is not morally of infinite value, this I deny.

Still I insist. But in this order of moral value it is false to say that all Christ's merits are of infinite value, for His act of charity in offering Himself on the cross was of greater value than any other of His meritorious acts, for example, those of preaching to the people or conversing with His disciples.

Reply. I distinguish the proof: that this act of Christ in offering Himself on the cross was of greater value than the others, objectively, this I concede; personally, I deny. This personal value was of equal worth in all His meritorious acts, but their objective value depends on the dignity of the object.[1899]

Again I insist. Two acts of charity of equal intensity are equal in value although one of them is elicited by a holier person. Therefore acts do not derive their greater validity from the dignity of the person.

Reply. Let the antecedent pass without comment; but the argument does not equally apply to Christ, for the greater holiness of some individual, such as Paul, does not impart a greater value to all his acts, even those that are less fervent. On the contrary, the divine person of the Word always exerted a moral influence on all His meritorious and satisfactory acts, and there never was any diminution of fervor in Christ's acts of charity.

Other Objections

First difficulty. If this thesis were true, then Christ would have acquired just as much merit by shedding one tear as by His crucifixion.

Reply. I distinguish: that Christ would have gained just as much merit personally, this I concede; objectively, this I deny. There was equality of personal value in all Christ's works, but there was inequality as regards their objective value, because this depends on the more or less sublime nature of the object, the greater or less difficulty involved in attaining to it, and the accompanying circumstances. But Christ directed not only the personal value but also the objective value of His works, so that they might be meritorious and satisfactory.

Second difficulty. If Christ's first act on coming into this world would have been of infinite value, then His other works would have been useless.

Reply. It has already been said that Christ did not offer this first act separately, but in conjunction with all future acts until His death, as constituting the whole price of our redemption; and His oblation was a continuous act, which was not elicited just once and then not continued. So it ought to be with Christians, and especially religious.

Third difficulty. Then our satisfaction would be superfluous.

Reply. As was said in replying to the second difficulty: they are superfluous in reconciling the human race with God, this I concede; that they are so in the application of this reconciliation, this I deny. In fact, it pertains to the abundance of Christ's satisfaction not only that He Himself satisfy, but that also He cause others to satisfy, just as it belongs to the perfection of the first cause to give the dignity of causality to others.

Fourth difficulty. Christ, however, in this way would have been entitled to a greater reward of merit than God could have given Him, for an infinite reward is a contradiction in terms.

Reply. Merit of infinite value does not demand an actually infinite reward, just as divine omnipotence is made manifest not because it produces something that is actually infinite, for this is an impossibility; but because of all things made by God, He can always make a better thing than He has made. Thus Christ merited the salvation of human beings without any limit to their number and although this would prolong the end of the world beyond the truly appointed time, human beings would always find in Christ's merits a sufficient source of salvation. Moreover, Christ merited something infinite in this sense, that He merited the Eucharist which is a sacrifice of infinite value, whereby the sacrifice of the cross is perpetuated until the end of time and whereby the merits of the Passion are continually applied to our souls. Likewise He merited the beatific vision for the elect and their love of God, which they cannot lose, and these are infinite on the part of the object seen and loved.

Finally, the infinite value of Christ's satisfaction is made manifested in the adequate reparation made for the offense against God, for this reparation demands an act that is morally infinite in value, not only potentially but actually.

Hence this thesis is certain chiefly on account of the proof given above.

First doubt. Was Christ's satisfaction not only intrinsically condign, but also intrinsically superabundant?

Reply. It is of faith that Christ satisfied for us condignly, for St. Paul says: "Christ Jesus who gave Himself a redemption for all";[1900] and the Council of Trent declares: "Our Lord... made satisfaction to God the Father for us."[1901] It concerns condign satisfaction, or the voluntary and equal payment of the debt, namely, of the sins that offended God.

But from what has been said, it also follows that Christ's satisfaction was intrinsically superabundant. And this is the more common opinion.

Scriptural proof. St. Paul says: "Where sin abounded, grace did more abound,"[1902] and this was especially so in the Savior.

The Fathers, too, in the explanation of this text affirm the superabundance of Christ's merits. Thus St. John Chrysostom says: "For Christ paid for more than we owed."[1903]

Theological proof. The principal one is that given by St. Thomas, which is as follows: "He properly atones for an offense, who offers something which the offended one loves equally, or even more than he detested the offense. But by suffering out of love and obedience, Christ gave more to God than was required to compensate for the offense of the whole human race. First of all, because of the exceeding charity (theandric) from which He suffered; secondly, on account of the dignity of His life which He laid down in atonement, for it was the life of one who was God and man; thirdly, on account of the extent of the Passion, and on account of the greatness of the grief endured."[1904]

Several theologians give an additional reason, namely, that the satisfaction was superabundant because by sin God, who is offended, is made morally subject indeed to a creature; but by His passion and crucifixion the Word incarnate because of His exceeding love subjects Himself even physically and really to penalties and sufferings. This reason is cogent if we consider that Christ's acts of charity and humility in suffering on the cross were theandric acts of intrinsically infinite value. Hence the reply to the present doubt is a corollary to the preceding thesis.

As regards the extent of this satisfaction, it is universal, inasmuch as it is sufficient for the salvation of all men without exception.

Sacred Scripture declares it to be so in the following text: "He [Christ] is the propitiation for our sins, and not for ours only, but also for those of the whole world."[1905]

Second doubt. Was Christ's satisfaction for men according to strict justice and as absolute right demands.

State of the question. Satisfaction is said to be according to strict justice when it is perfect according to the nature of justice,[1906] that is, it must be made: (1) to another; (2) from the debtor's own means to which the creditor is not entitled on some other grounds; (3) the creditor must be under obligation to accept the satisfaction. The difficulty is that Christ Himself as God was offended, and that He could not, so it seems, satisfy to Himself; for justice concerns another.

The question so presented is disputed. Vasquez, Molina, Lugo, Billot and others deny that Christ's satisfaction was according to strict justice.[1907]

It is generally admitted by the Thomists, especially by Capreolus, Cajetan, Salmanticenses, Billuart, and others, who quote various texts of St. Thomas. St. Bonaventure also forms the affirmative opinion.[1908] Suarez[1909] and, among more recent theologians, Franzelin, Pesch, Paquet, Janssens, and others take the affirmative view.

Proof of thesis. Strict satisfaction must be that which is made: (1) to another; (2) from the debtor's own means to which the creditor is not entitled on some other grounds; (3) the creditor must be under obligation to accept the satisfaction. But such was the nature of Christ's satisfaction. Therefore it was according to strict justice.

Proof of minor.

Confirmation. Strict satisfaction is that which is equal to the offense; but Christ's satisfaction was superabundant, for as St. Thomas says: "He properly atones for an offense who offers something which the offended one loves equally, or even more than he detested the offense. But by suffering out of theandric love and obedience, Christ gave more to God than was required to compensate for the offense of the whole human race."[1912] Therefore this satisfaction was more than equivalent, more than according to strict justice, but truly and properly superabundant. We must always have recourse to this celebrated text of St. Thomas, which more clearly solves these doubts than anything that has been written on this subject after his time.

Third doubt. Was Christ's satisfaction an act of commutative justice?

State of the question. Justice is a virtue that attributes to each one his own. It is divided into general and particular. General justice, which is also called legal, immediately concerns the common good, just as equity or epikeia does. Particular justice is divided into distributive, whereby the superior gives to the subjects what is due to them in proportion to their merits or their needs, and commutative, whereby one person gives to another not in proportion to the needs of the other, but pays according to equity the debt and the price owing to the other. To the question as thus presented, the more common answer is in the affirmative.

Scriptural proof. St. Paul says: "You are bought with a great price."[1913] Therefore it was the payment of the price that is strictly required for redemption, as above stated.

Theological proof. Two things are required and suffice for an act of commutative justice, namely, a strict obligation to pay the debt and absolute equality between the price and the debt. But it was so with Christ's satisfaction, which was not only equal, but superabundant, and Christ was bound to make this satisfaction because He was constituted as surety and Redeemer of men. Therefore this satisfaction perfectly complies with all that is required for commutative justice.

It must be noted, however, that, although Christ's satisfaction is especially and formally an act of commutative justice, it was commanded by charity toward God and men, and by the virtue of religion, so that it was a latreutic act. In fact, it reflects many other virtues, such as magnanimity and magnificence inasmuch as it was superabundant, mercy toward sinners, humility, meekness, and other virtues.

It must also be observed that Christ's commutative justice differs specifically from ours, because of its formal object. For its formal object is not a debt to man adjustable by a human method of reasoning in accordance with equality, but it is a debt owing to God adjustable in accordance with equality that transcends every human rule and measure. Wherefore we say that this satisfaction perfectly complies with all that is required for commutative justice.

The question here would be the universality of Christ's satisfaction, inasmuch as Christ died for all men without exception. But this subject is now frequently discussed in the treatise on the One God, in connection with the question of God's universal will to save, and we therefore refer the student to that treatise. However, we shall take up the principal points farther on.[1914]

Reply. The answer is evidently in the affirmative, inasmuch as the value of redemption as to its sufficiency is infinite and thus it includes all men without exception, inasmuch as it is God's will to save all.

An example of the sublime genius of St. Thomas in comparison with all his commentators is apparent from the fact that he solves all these doubts about satisfaction in accordance with strict and even commutative justice, and this most briefly and clearly by means of this exalted principle, when he says: "He properly atones for an offense who offers something which the offended one loves equally [namely, satisfaction according to strict commutative justice] or even more [namely, superabundant satisfaction] than he detested the offense. But by suffering out of theandric love and obedience, Christ gave more to God than was required to compensate for the offense of the whole human race."[1915] In fact, what Christ offered was more pleasing to God than He detested the offense of the devils, although Christ did not redeem them, because they are incapable of redemption. The mystery of redemption consists essentially in this statement of St. Thomas.