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Objection 1: It would seem that the scourges whereby we are punished
by God in this life, cannot be satisfactory. For nothing but what is
meritorious can be satisfactory, as is clear from what has been said
(Question 14, Article 2). But we do not merit except by what
is in our own power. Since therefore the scourges with which God
punishes us are not in our power, it seems that they cannot be
satisfactory.
Objection 2: Further, only the good make satisfaction. But these
scourges are inflicted on the wicked also, and are deserved by them
most of all. Therefore they cannot be satisfactory.
Objection 3: Further, satisfaction regards past sins. But these
scourges are sometimes inflicted on those who have no sins, as in the
case of Job. Therefore it seems that they are not satisfactory.
On the contrary, It is written (Rm. 5:3,4): "Tribulation
worketh patience, and patience trial, i.e. deliverance from sin,"
as a gloss explains it.
Further, Ambrose says (Super Ps. 118): "Although faith,"
i.e. the consciousness of sin, "be lacking, the punishment
satisfies." Therefore the scourges of this life are satisfactory.
I answer that, Compensation for a past offense can be enforced either
by the offender or by another. When it is enforced by another, such
compensation is of a vindictive rather than of a satisfactory nature,
whereas when it is made by the offender, it is also satisfactory.
Consequently, if the scourges, which are inflicted by God on account
of sin, become in some way the act of the sufferer they acquire a
satisfactory character. Now they become the act of the sufferer in so
far as he accepts them for the cleansing of his sins, by taking
advantage of them patiently. If, however, he refuse to submit to
them patiently, then they do not become his personal act in any way,
and are not of a satisfactory, but merely of a vindictive character.
Reply to Objection 1: Although these scourges are not altogether in
our power, yet in some respect they are, in so far as we use them
patiently. In this way man makes a virtue of necessity, so that such
things can become both meritorious and satisfactory.
Reply to Objection 2: As Augustine observes (De Civ. Dei i,
8), even as "the same fire makes gold glisten and straw reek," so
by the same scourges are the good cleansed and the wicked worsened on
account of their impatience. Hence, though the scourges are common to
both, satisfaction is only on the side of the good.
Reply to Objection 3: These scourges always regard past guilt, not
always the guilt of the person, but sometimes the guilt of nature.
For had there not been guilt in human nature, there would have been no
punishment. But since guilt preceded in nature, punishment is
inflicted by God on a person without the person's fault, that his
virtue may be meritorious, and that he may avoid future sin.
Moreover, these two things are necessary in satisfaction. For the
work needs to be meritorious, that honor may be given to God, and it
must be a safeguard of virtue, that we may be preserved from future
sins.
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