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Objection 1: It would seem that contrition cannot take away the debt
of punishment entirely. For satisfaction and confession are ordained
for man's deliverance from the debt of punishment. Now no man is so
perfectly contrite as not to be bound to confession and satisfaction.
Therefore contrition is never so great as to blot out the entire debt
of punishment.
Objection 2: Further, in Penance the punishment should in some way
compensate for the sin. Now some sins are accomplished by members of
the body. Therefore, since it is for the due compensation for sin
that "by what things a man sinneth, by the same also he is tormented"
(Wis. 11:17), it seems that the punishment for suchlike sins
can never be remitted by contrition.
Objection 3: Further, the sorrow of contrition is finite. Now an
infinite punishment is due for some, viz. mortal, sins. Therefore
contrition can never be so great as to remit the whole punishment.
On the contrary, The affections of the heart are more acceptable to
God than external acts. Now man is absolved from both punishment and
guilt by means of external actions; and therefore he is also by means
of the heart's affections, such as contrition is.
Further, we have an example of this in the thief, to whom it was said
(Lk. 23:43): "This day shalt thou be with Me in
paradise," on account of his one act of repentance.
As to whether the whole debt of punishment is always taken away by
contrition, this question has already been considered above (Sent.
iv, D, 14, Question 2, Articles 1,2; TP, Question
86, Article 4), where the same question was raised with regard to
Penance.
I answer that, The intensity of contrition may be regarded in two
ways. First, on the part of charity, which causes the displeasure,
and in this way it may happen that the act of charity is so intense that
the contrition resulting therefrom merits not only the removal of
guilt, but also the remission of all punishment. Secondly, on the
part of the sensible sorrow, which the will excites in contrition: and
since this sorrow is also a kind of punishment, it may be so intense as
to suffice for the remission of both guilt and punishment.
Reply to Objection 1: A man cannot be sure that his contrition
suffices for the remission of both punishment and guilt: wherefore he
is bound to confess and to make satisfaction, especially since his
contrition would not be true contrition, unless he had the purpose of
confessing united thereto: which purpose must also be carried into
effect, on account of the precept given concerning confession.
Reply to Objection 2: Just as inward joy redounds into the outward
parts of the body, so does interior sorrow show itself in the exterior
members: wherefore it is written (Prov. 17:22): "A
sorrowful spirit drieth up the bones."
Reply to Objection 3: Although the sorrow of contrition is finite
in its intensity, even as the punishment due for mortal sin is finite;
yet it derives infinite power from charity, whereby it is quickened,
and so it avails for the remission of both guilt and punishment.
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