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Objection 1: It would seem that men were not freed from the
punishment of sin by Christ's Passion. For the chief punishment of
sin is eternal damnation. But those damned in hell for their sins were
not set free by Christ's Passion, because "in hell there is no
redemption" [Office of the Dead, Resp. vii]. It seems,
therefore, that Christ's Passion did not deliver men from the
punishment of sin.
Objection 2: Further, no punishment should be imposed upon them who
are delivered from the debt of punishment. But a satisfactory
punishment is imposed upon penitents. Consequently, men were not
freed from the debt of punishment by Christ's Passion.
Objection 3: Further, death is a punishment of sin, according to
Rm. 6:23: "The wages of sin is death." But men still die
after Christ's Passion. Therefore it seems that we have not been
delivered from the debt of punishment.
On the contrary, It is written (Is. 53:4): "Surely He
hath borne our iniquities and carried our sorrows."
I answer that, Through Christ's Passion we have been delivered
from the debt of punishment in two ways. First of all,
directly---namely, inasmuch as Christ's Passion was sufficient
and superabundant satisfaction for the sins of the whole human race:
but when sufficient satisfaction has been paid, then the debt of
punishment is abolished. In another way---indirectly, that is to
say---in so far as Christ's Passion is the cause of the
forgiveness of sin, upon which the debt of punishment rests.
Reply to Objection 1: Christ's Passion works its effect in them
to whom it is applied, through faith and charity and the sacraments of
faith. And, consequently, the lost in hell cannot avail themselves
of its effects, since they are not united to Christ in the aforesaid
manner.
Reply to Objection 2: As stated above (Article 1, ad 4,5),
in order to secure the effects of Christ's Passion, we must be
likened unto Him. Now we are likened unto Him sacramentally in
Baptism, according to Rm. 6:4: "For we are buried together
with Him by baptism into death." Hence no punishment of satisfaction
is imposed upon men at their baptism, since they are fully delivered by
Christ's satisfaction. But because, as it is written (1 Pt.
3:18), "Christ died" but "once for our sins," therefore a
man cannot a second time be likened unto Christ's death by the
sacrament of Baptism. Hence it is necessary that those who sin after
Baptism be likened unto Christ suffering by some form of punishment or
suffering which they endure in their own person; yet, by the
co-operation of Christ's satisfaction, much lighter penalty suffices
than one that is proportionate to the sin.
Reply to Objection 3: Christ's satisfaction works its effect in us
inasmuch as we are incorporated with Him, as the members with their
head, as stated above (Article 1). Now the members must be
conformed to their head. Consequently, as Christ first had grace in
His soul with bodily passibility, and through the Passion attained to
the glory of immortality, so we likewise, who are His members, are
freed by His Passion from all debt of punishment, yet so that we
first receive in our souls "the spirit of adoption of sons," whereby
our names are written down for the inheritance of immortal glory, while
we yet have a passible and mortal body: but afterwards, "being made
conformable" to the sufferings and death of Christ, we are brought
into immortal glory, according to the saying of the Apostle (Rm.
8:17): "And if sons, heirs also: heirs indeed of God, and
joint heirs with Christ; yet so if we suffer with Him, that we may
be also glorified with Him."
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