Part II (Pars Prima Secundae) Part 136 (1/2)

Reply Obj. 2: Even the punishment that is inflicted according to human laws, is not always intended as a medicine for the one who is punished, but sometimes only for others: thus when a thief is hanged, this is not for his own amendment, but for the sake of others, that at least they may be deterred from crime through fear of the punishment, according to Prov. 19:25: ”The wicked man being scourged, the fool shall be wiser.” Accordingly the eternal punishments inflicted by G.o.d on the reprobate, are medicinal punishments for those who refrain from sin through the thought of those punishments, according to Ps. 59:6: ”Thou hast given a warning to them that fear Thee, that they may flee from before the bow, that Thy beloved may be delivered.”

Reply Obj. 3: G.o.d does not delight in punishments for their own sake; but He does delight in the order of His justice, which requires them.

Reply Obj. 4: Although punishment is related indirectly to nature, nevertheless it is essentially related to the disturbance of the order, and to G.o.d's justice. Wherefore, so long as the disturbance lasts, the punishment endures.

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FOURTH ARTICLE [I-II, Q. 87, Art. 4]

Whether Sin Incurs a Debt of Punishment Infinite in Quant.i.ty?

Objection 1: It would seem that sin incurs a debt of punishment infinite in quant.i.ty. For it is written (Jer. 10:24): ”Correct me, O Lord, but yet with judgment: and not in Thy fury, lest Thou bring me to nothing.” Now G.o.d's anger or fury signifies metaphorically the vengeance of Divine justice: and to be brought to nothing is an infinite punishment, even as to make a thing out of nothing denotes infinite power. Therefore according to G.o.d's vengeance, sin is awarded a punishment infinite in quant.i.ty.

Obj. 2: Further, quant.i.ty of punishment corresponds to quant.i.ty of fault, according to Deut. 25:2: ”According to the measure of the sin shall the measure also of the stripes be.” Now a sin which is committed against G.o.d, is infinite: because the gravity of a sin increases according to the greatness of the person sinned against (thus it is a more grievous sin to strike the sovereign than a private individual), and G.o.d's greatness is infinite. Therefore an infinite punishment is due for a sin committed against G.o.d.

Obj. 3: Further, a thing may be infinite in two ways, in duration, and in quant.i.ty. Now the punishment is infinite in duration.

Therefore it is infinite in quant.i.ty also.

_On the contrary,_ If this were the case, the punishments of all mortal sins would be equal; because one infinite is not greater than another.

_I answer that,_ Punishment is proportionate to sin. Now sin comprises two things. First, there is the turning away from the immutable good, which is infinite, wherefore, in this respect, sin is infinite. Secondly, there is the inordinate turning to mutable good.

In this respect sin is finite, both because the mutable good itself is finite, and because the movement of turning towards it is finite, since the acts of a creature cannot be infinite. Accordingly, in so far as sin consists in turning away from something, its corresponding punishment is the _pain of loss,_ which also is infinite, because it is the loss of the infinite good, i.e. G.o.d. But in so far as sin turns inordinately to something, its corresponding punishment is the _pain of sense,_ which is also finite.

Reply Obj. 1: It would be inconsistent with Divine justice for the sinner to be brought to nothing absolutely, because this would be incompatible with the perpetuity of punishment that Divine justice requires, as stated above (A. 3). The expression ”to be brought to nothing” is applied to one who is deprived of spiritual goods, according to 1 Cor. 13:2: ”If I ... have not charity, I am nothing.”

Reply Obj. 2: This argument considers sin as turning away from something, for it is thus that man sins against G.o.d.

Reply Obj. 3: Duration of punishment corresponds to duration of fault, not indeed as regards the act, but on the part of the stain, for as long as this remains, the debt of punishment remains. But punishment corresponds to fault in the point of severity. And a fault which is irreparable, is such that, of itself, it lasts for ever; wherefore it incurs an everlasting punishment. But it is not infinite as regards the thing it turns to; wherefore, in this respect, it does not incur punishment of infinite quant.i.ty.

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FIFTH ARTICLE [I-II, Q. 87, Art. 5]

Whether Every Sin Incurs a Debt of Eternal Punishment?

Objection 1: It would seem that every sin incurs a debt of eternal punishment. Because punishment, as stated above (A. 4), is proportionate to the fault. Now eternal punishment differs infinitely from temporal punishment: whereas no sin, apparently, differs infinitely from another, since every sin is a human act, which cannot be infinite. Since therefore some sins incur a debt of everlasting punishment, as stated above (A. 4), it seems that no sin incurs a debt of mere temporal punishment.

Obj. 2: Further, original sin is the least of all sins, wherefore Augustine says (Enchiridion xciii) that ”the lightest punishment is incurred by those who are punished for original sin alone.” But original sin incurs everlasting punishment, since children who have died in original sin through not being baptized, will never see the kingdom of G.o.d, as shown by our Lord's words (John 3:3): ”Unless a man be born again, he cannot see the kingdom of G.o.d.” Much more, therefore, will the punishments of all other sins be everlasting.

Obj. 3: Further, a sin does not deserve greater punishment through being united to another sin; for Divine justice has allotted its punishment to each sin. Now a venial sin deserves eternal punishment if it be united to a mortal sin in a lost soul, because in h.e.l.l there is no remission of sins. Therefore venial sin by itself deserves eternal punishment. Therefore temporal punishment is not due for any sin.

_On the contrary,_ Gregory says (Dial. iv, 39), that certain slighter sins are remitted after this life. Therefore all sins are not punished eternally.

_I answer that,_ As stated above (A. 3), a sin incurs a debt of eternal punishment, in so far as it causes an irreparable disorder in the order of Divine justice, through being contrary to the very principle of that order, viz. the last end. Now it is evident that in some sins there is disorder indeed, but such as not to involve contrariety in respect of the last end, but only in respect of things referable to the end, in so far as one is too much or too little intent on them without prejudicing the order to the last end: as, for instance, when a man is too fond of some temporal thing, yet would not offend G.o.d for its sake, by breaking one of His commandments.

Consequently such sins do not incur everlasting, but only temporal punishment.

Reply Obj. 1: Sins do not differ infinitely from one another in respect of their turning towards mutable good, which const.i.tutes the substance of the sinful act; but they do differ infinitely in respect of their turning away from something. Because some sins consist in turning away from the last end, and some in a disorder affecting things referable to the end: and the last end differs infinitely from the things that are referred to it.

Reply Obj. 2: Original sin incurs everlasting punishment, not on account of its gravity, but by reason of the condition of the subject, viz. a human being deprived of grace, without which there is no remission of sin.

The same answer applies to the Third Objection about venial sin.

Because eternity of punishment does not correspond to the quant.i.ty of the sin, but to its irremissibility, as stated above (A. 3).