|
Objection 1: It seems that the entire punishment due to sin is
forgiven through this sacrament. For through this sacrament man
receives the effect of Christ's Passion within himself as stated
above (Articles 1,2), just as he does through Baptism. But
through Baptism man receives forgiveness of all punishment, through
the virtue of Christ's Passion, which satisfied sufficiently for all
sins, as was explained above (Question 69, Article 2).
Therefore it seems the whole debt of punishment is forgiven through
this sacrament.
Objection 2: Further, Pope Alexander I says (Ep. ad omnes
orth.): "No sacrifice can be greater than the body and the blood of
Christ." But man satisfied for his sins by the sacrifices of the old
Law: for it is written (Lev. 4,5): "If a man shall sin, let
him offer" (so and so) "for his sin, and it shall be forgiven
him." Therefore this sacrament avails much more for the forgiveness
of all punishment.
Objection 3: Further, it is certain that some part of the debt of
punishment is forgiven by this sacrament; for which reason it is
sometimes enjoined upon a man, by way of satisfaction, to have masses
said for himself. But if one part of the punishment is forgiven, for
the same reason is the other forgiven: owing to Christ's infinite
power contained in this sacrament. Consequently, it seems that the
whole punishment can be taken away by this sacrament.
On the contrary, In that case no other punishment would have to be
enjoined; just as none is imposed upon the newly baptized.
I answer that, This sacrament is both a sacrifice and a sacrament.
it has the nature of a sacrifice inasmuch as it is offered up; and it
has the nature of a sacrament inasmuch as it is received. And
therefore it has the effect of a sacrament in the recipient, and the
effect of a sacrifice in the offerer, or in them for whom it is
offered.
If, then, it be considered as a sacrament, it produces its effect in
two ways: first of all directly through the power of the sacrament;
secondly as by a kind of concomitance, as was said above regarding what
is contained in the sacrament (Question 76, Articles 1,2).
Through the power of the sacrament it produces directly that effect for
which it was instituted. Now it was instituted not for satisfaction,
but for nourishing spiritually through union between Christ and His
members, as nourishment is united with the person nourished. But
because this union is the effect of charity, from the fervor of which
man obtains forgiveness, not only of guilt but also of punishment,
hence it is that as a consequence, and by concomitance with the chief
effect, man obtains forgiveness of the punishment, not indeed of the
entire punishment, but according to the measure of his devotion and
fervor.
But in so far as it is a sacrifice, it has a satisfactory power. Yet
in satisfaction, the affection of the offerer is weighed rather than
the quantity of the offering. Hence our Lord says (Mk.
12:43: cf. Lk. 21:4) of the widow who offered "two
mites" that she "cast in more than all." Therefore, although this
offering suffices of its own quantity to satisfy for all punishment,
yet it becomes satisfactory for them for whom it is offered, or even
for the offerers, according to the measure of their devotion, and not
for the whole punishment.
Reply to Objection 1: The sacrament of Baptism is directly
ordained for the remission of punishment and guilt: not so the
Eucharist, because Baptism is given to man as dying with Christ,
whereas the Eucharist is given as by way of nourishing and perfecting
him through Christ. Consequently there is no parallel.
Reply to Objection 2: Those other sacrifices and oblations did not
effect the forgiveness of the whole punishment, neither as to the
quantity of the thing offered, as this sacrament does, nor as to
personal devotion; from which it comes to pass that even here the whole
punishment is not taken away.
Reply to Objection 3: If part of the punishment and not the whole
be taken away by this sacrament, it is due to a defect not on the part
of Christ's power, but on the part of man's devotion.
|
|