Summa Theologica Suppl, q. 5: Of the Effect of Contrition
Article 2. Whether contrition can take away the debt of punishment entirely?
Objection 1It 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 2Further, 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 3Further, 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 contraryThe 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, Q[2], AA[1],2; TP, Q[86], A[4]), where the same question was raised with regard to Penance.
I answer thatThe 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 1A 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 2Just 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 3Although 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.
Article 3. Whether slight contrition suffices to blot out great sins?
Objection 1It would seem that slight contrition does not suffice to blot out great sins. For contrition is the remedy for sin. Now a bodily remedy, that heals a lesser bodily infirmity, does not suffice to heal a greater. Therefore the least contrition does not suffice to blot out very great sins.
Objection 2Further, it was stated above (Q[3], A[3]) that for greater sins one ought to have greater contrition. Now contrition does not blot out sin, unless it fulfills the requisite conditions. Therefore the least contrition does not blot out all sins.
On the contraryEvery sanctifying grace blots out every mortal sin, because it is incompatible therewith. Now every contrition is quickened by sanctifying grace. Therefore, however slight it be, it blots out all sins.
I answer thatAs we have often said (Q[1], A[2], ad 1; Q[3], A[1]; Q[4] , A[1]), contrition includes a twofold sorrow. One is in the reason, and is displeasure at the sin committed. This can be so slight as not to suffice for real contrition, e.g. if a sin were less displeasing to a man, than separation from his last end ought to be; just as love can be so slack as not to suffice for real charity. The other sorrow is in the senses, and the slightness of this is no hindrance to real contrition, because it does not, of itself, belong essentially to contrition, but is connected with it accidentally: nor again is it under our control. Accordingly we must say that sorrow, however slight it be, provided it suffice for true contrition, blots out all sin.
Reply to Objection 1Spiritual remedies derive infinite efficacy from the infinite power which operates in them: wherefore the remedy which suffices for healing a slight sin, suffices also to heal a great sin. This is seen in Baptism which looses great and small: and the same applies to contrition provided it fulfill the necessary conditions.
Reply to Objection 2It follows of necessity that a man grieves more for a greater sin than for a lesser, according as it is more repugnant to the love which causes his sorrow. But if one has the same degree of sorrow for a greater sin, as another has for a lesser, this would suffice for the remission of the sin.