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Remissio Peccatorum in Thomas Aquinas’ Doctrine of Justification: Did Aquinas Hold a Forensic View of Justification?

Aquinas’ use of remissio peccatorum in his Aristotelian taxonomy of justification as the “remission of sins” has led some to conclude that ultimately he argues for a forensic understanding of justification.[1] This conclusion, however, is problematic on multiple grounds. Aquinas uses the term more like we use the term when referring to the remission of cancerous cells in the body through chemotherapy.

This is partly because justification prior to the Reformation was understood as the initial healing grace that converts the human soul to God rather than something that establishes a forensic status (much like the Reformation doctrines of regeneration and conversion).  Furthermore, for Aquinas, all language about God is analogical in nature because God’s true essence is so far beyond our comprehension that language is woefully inadequate.  The combination of these two facets in Aquinas lead him to interpret biblical and theological language of divine forgiveness in ways that transcend any one-to-one linguistic human analogy (where wrongs are simply forgotten or overlooked) and find their ultimate meaning in the ontological effects of God’s eternal love in time.  Correcting this common misunderstanding of Aquinas’ use of “forgiveness” will eventually lead us to a contextual analysis of an entire group of forensic terminology used in Aquinas.

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First, a forensic reading of Aquinas’ doctrine of justification does not reflect a familiarity with the historical context. Aquinas’ approach to the doctrine replicates the standard medieval subject matter, which focused on the processus iustificationis—the sequential ordering of all necessary components of the infusion of grace. The organizing principle is one of infusion. Virtually all medieval theologians took for granted that justifying grace was infused, whereas the controversies mostly surrounded the details of how best to logically divide and relate the various components of infused grace.[2] Remissio peccatorum was a standard component of justifying grace in the scholastic schema, but was not interpreted primarily or purely as forensic, as we will confirm from Aquinas’ own use of the language.[3]

Second, this view misses the sense given by Aquinas to iustitia. Although Aquinas lists legal justice as one use of iustitia, he forgoes this use entirely in favor of Aristotle’s metaphorical justice. None of the articles in this section on justification have as their focus or subject matter an extrinsic legal status that must be remedied or overlooked.[4]

Third, this reading dislodges the inward place or location given to remissio peccatorum in Aquinas’ processus iustificationis. Remissio peccatorum is the terminus of the human soul’s movement: the arrival of the soul to sin’s antipodal. This terminus of interior movement does not cause the remission of sins, but is the remission of sins by reason of interior justice being diametrical to interior sin. This interior exclusion of justice’s opposite is the negative aspect of the metaphysical state within the human soul caused by the iustitia infusa, not a forensic result within the mind or reckoning of God, which is neither the focus of the articles nor included as one of the requirements for justification.

Fourth, this interpretation conflicts with the dynamic understanding and interpretation of remissio peccatorum in Aquinas that can be seen in his varied expression when reasoning.[5] Aquinas varies his expression when discussing remission, pardon, the non-imputation of sin, and forgiveness as the taking away of sin, as the remission of guilt, and as the removal of offense within the human soul. The second article asks whether the infusion of grace is necessary for the remission of guilt, which is treated in the article as the remission of and taking away of, ontological sin. His respondeo and adversus in this question also illustrate how his reference point for the divine imputation, whereby God does not impute sin to the justified, is grounded ontologically. As Bruce D. Marshall has keenly argued, the reason divine imputation implies by its very meaning an inward reorientation of the soul is because divine imputation is never counterfactual, as in the reckoning of a guilty sinner as not guilty, but is a divine attribution of responsibility (praise or blame) to the guilty or praiseworthy agent, and thus implies a correlative merit of either reward or punishment. The interior effect implied by non-imputation is the infusion of justifying grace, which is in turn explained as the temporal effect of God’s atemporal love:

When God does not impute sin to a man, there is implied a certain effect in him to whom the sin is not imputed; for it proceeds from the Divine love, that sin is not imputed to a man by God.[6]

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Now the effect of the Divine love in us which is taken away by sin, is grace, whereby man is made worthy of eternal life, from which sin shuts him out. Hence we could not conceive the remission of guilt, without the infusion of grace.[7]

The influence of the Pauline discourse on sin in the opening of his epistle to the Romans (interpreted as the pretext for the apostle’s proposed solution in justification) and of St. Augustine’s theology of culpability can be seen in how Aquinas grounds guilt (culpa) in the ontology of sin (peccatum) rather than sin’s record.[8] The debt sin incurs, for example, is a mixed bag, some of which disappears at the moment of justification by the infusion of grace, but some of which remains because not all sin disappears for the justified.

If man turns inordinately to a mutable good, without turning from God, as happens in venial sins, he incurs a debt, not of eternal but of temporal punishment. Consequently when guilt is pardoned through grace, the soul ceases to be turned away from God, through being untied to God by grace: so that at the same time, the debt of punishment is taken away, albeit a debt of some temporal punishment may yet remain.[9]

Mortal sin is said to be pardoned from the very fact that, by means of grace, the aversion of the mind from God is taken away together with the debt of punishment: and yet the material element remains, viz. the inordinate turning to a created good, for which a debt of temporal punishment is due.[10]

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Now it has been said above (A. 4) that the guilt of mortal sin is pardoned through grace removing the aversion of the mind from God. Nevertheless when that which is on the part of the aversion has been taken away by grace, that which is on the part of the inordinate turning to a mutable good can remain, since this may happen to be without the other, as stated above (A. 4). Consequently, there is no reason why, after the guilt has been forgiven, the dispositions caused by preceding acts should not remain, which are called the remnants of sin. Yet they remain weakened and diminished, so as not to domineer over man, and they are after the manner of dispositions rather than of habits, like the fomes which remain after Baptism.[11]

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Forgiveness is not comprehensive in justification because the infusion of grace pardons or takes away the will’s habit of aversion from God (mortal sin), but not all sin arises from aversion (i.e. venial sin). Sin and guilt are bound up together in the ontology of the disordered soul; their remission, forgiveness, or non-imputation is bound up with their coextensive removal, not merely a removal of a legal record of sinful acts extrinsic to the justified.

Similar varied expressions and reasoning appear when Aquinas elsewhere explains remissio peccatorum as the removal of offense by the infusion of grace, for the offense is understood to consist in a turned will. Aquinas’ discussion of penance’s ability to remit sin uses “taken away,” “blotted out,” “remission” and “pardon” interchangeably when arguing that sin can only be pardoned through the genuine repentance (i.e. the virtue of penance) caused by the power of infused grace which is effected through Christ’s Passion.[12] The divine pardon in Aquinas requires the soul of the offender be at peace with the offended in justification, but God’s peace with the offender is eternal and unchanging. When the latter is manifested in time as infused grace, sin and guilt are removed instantly and simultaneously. Aquinas’ respondeo in article two is worth quoting at length, as it captures well the orientation in his language of forgiveness, pardon, and remission:

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It is impossible for a mortal actual sin to be pardoned without penance, if we speak of penance as a virtue. For, as sin is an offense against God, He pardons sin in the same way he pardons an offense committed against Him. Now an offense is directly opposed to grace, since one man is said to be offended with another, because he excludes him from his grace. Now, as stated in the Second Part (I-II, Q. 110, A. 1), the difference between the grace of God and the grace of man, is that the latter does not cause but presupposes true or apparent goodness in him who is graced, whereas the grace of God causes goodness in the man who is graced, because the good-will of God, which is denoted by the word grace, is the cause of all created good. Hence it is possible for a man to pardon an offense, for which he is offended with someone, without any change in the latter’s will; but it is impossible that God pardon a man for an offense, without his will being changed. Now the offense of mortal sin is due to man’s will being turned away from God, through being turned to some mutable good. Consequently, for the pardon of this offense against God, it is necessary for man’s will to be so changed as to turn to God and to renounce having turned to something else in the aforesaid manner, together with a purpose of amendment; all of which belongs to the nature of penance.[13]

God is said to be offended by virtue of his excluding the offender from grace, thus the infusion of grace by definition removes the offense. In short, “sin is taken away by grace removing the offense against God.”[14]

But how does the discussion of pardon through penance relate to justification? Aquinas’ opening articles on Penance establish in different ways that “mortal sin cannot be forgiven without true Penance, to which it belongs to renounce sin, by reason of its being against God, which is common to all mortal sins.”[15] Now as we have already seen, this renouncing is the same movement of the will caused by the infused grace of justification.[16] If the meanings of offense and sin are not identical (and my argument does not require this) their meaning is so difficult to disentangle they appear as the same substantive act of justification viewed in different anthropomorphic imagery, all amounting to a vital ontological change within the sinner’s soul by the infusion of grace, which takes its power from Christ’s passion. The pregnant silences add weight to this interpretation while making a Protestant forensic interpretation problematic, such as the absence of any questions on: (1) God’s reckoning of punishment towards Christ as the basis of forgiveness, (2) why the guilt of all future sins are not removed by justification and (3) why one’s debt of future punishment must be forgiven more than once and (4) why Aquinas would allow the removal of any particular sin after justification to be classified under the rubric of a non-technical non-Pauline sense of justification used in a broader sense if justification is the forensic acquittal which has already taken place for all sin in justification, etc. [17]

From Aquinas’ discussion above concerning Penance, we can add a fifth reason why a forensic interpretation of Aquinas’ doctrine of justification is problematic: It fails to fully calculate Aquinas’ doctrine of God, which drives him to reinterpret all theological language as anthropological accommodations aiding the understanding (forgiveness, pardon, debt, etc.) in ontological terms. The divine disposition never changes, which means whatever takes place in time—including the sinner’s justification—does not cause any change in God, only in the human person. It is impossible for God to literally be of one disposition prior to a person’s faith, then of a contrary disposition instantaneously once that person becomes just by grace: all such language in Aquinas represents the change or effect of the relationship between the temporal finite and the eternal infinite.[18] One might think Christ’s humanity could potentially offer wiggle room here, an exception in the divine Godhead since the human act of forgiveness on the part of the one forgiving need not imply a change in the human will of the offender from sin to justice, but Aquinas explicitly rejects this possibility.[19]

Sixth, and perhaps most important in confirming the above interpretations, this view of Aquinas’ doctrine of justification fails to properly synthesize Aquinas’s other definition of justification. Although Aquinas formally borrows the Aristotelian strategy of definition, he more consistently defines justification in non-forensic terms as a movement from internal sin to internal justice with no intention to switch “senses” of the word iustitia, having already forgone legal justice as the apostolic sense given to justification by Paul. This makes viewing the latter definition as his interpretation of the former natural and fitting.[20] Both definitions offer a terminus: remissio peccatorum in the first and iustitia infusa in the second. Understanding these as different ends in justification would require a strained interpretation, but understanding them as different aspects of the same end of justifying grace is logically and contextually sensitive and unproblematic. The soul’s movement in justification, by virtue of being a movement to justice, is also a movement away from non-justice. The substance of this end remains the same in either description. Although this can be referred to as a dual movement, this should not obscure Aquinas’ understanding of the movement’s singularity: the movement bears a dual relation to its respective objects because they are opposites, resulting in a dual relation of the terminus of the same.[21] In other words, the remission of sins in Aquinas should be seen much like a spiritual parallel to the remission of cancerous cells—it refers to the expulsion or termination of ontological sin and the guilt inherent therein. The definition of justification as the expulsion of sins rather than the infusion of justice in Aquinas can be seen as the result of Aquinas’ overall tendency to inherit his loci communes from the Christian Tradition while avoiding the redundancy of defining justification self-referentially by its root word—justice.

Finally, as McGrath points out, the processus iustificationis discussed by Medieval scholastic theologians was understood to refer to a distinct and irreducible package of grace in which the presence of any one of the elements logically entails the other elements and “therefore expressly includes” those correlated elements.[22] The remissio peccatorum is only the final element in a logical schema used to parse an instantaneous movement within the human soul. Thus, even if we were to mistake remissio peccatorum as merely God’s erasure of a sin record (an unperceptive reading as I have argued), any purely or primarily forensic reading of justification in Aquinas would still be a gross distortion of the substance of his doctrine, confused by lack of familiarity with the scholastic theological tradition that inspires the language of his formulations. The substance of the act of justification even upon this misreading of remissio cannot be reduced to its terminus, as this would exclude the middle term that logically comes between the infusio gratiae and this terminus.[23]

There is a purely forensic notion that can be reasoned from Aquinas’ doctrine of justification, although Aquinas does not include it in any of his articles on justification for reasons we will note below. The gift of justifying grace logically presupposes an eternal and deliberate forbearance of the penalty of mortal sin in the providence of God. As Marshall so deftly captures this in his article on the role of reckoning in Aquinas, he is worth quoting at length here:

Why does God cause this justice in the first place, the justice that actually heals the wound of sin, repairing sin’s interior damage and leaving nothing in us that merits the punishment of final separation from God? This doesn’t just happen, but is a deliberate divine action, and so presupposes a specific intention and disposition on God’s part. Essential to that disposition, it seems, is the non-imputation or non-reckoning of sins or faults. God forbears to count our sins against us, by imposing the penalty their guilt deserves, and instead restores the harmony and beauty of the creature by the utterly undeserved gift of sanctifying grace. The gift requires forbearance. God holds in check his right to punish the outrages we have committed against him, and instead treats us with patience and mercy.[24]

Marshall explores this aspect of grace under Aquinas’ rubric of “covering.” Its application is limited to the “stain” of specific acts of sin, not the sin disorder itself which causes the acts. As he further notes, the historical occurrence of such acts can no more be changed or erased than history itself can be altered or undone. It is important to note, in light of Marshall’s insight, that if the divine act of justifying regards a permutation, this act cannot be applied to facts about what happened in the past. However, the deliberate forbearance of God is related to this permutation in Aquinas as cause to effect.

Inasmuch as by the divine act whereby the guilty sinner is healed of her mortal sin wound and given the greatest good, Marshall argues that by this act God is effectively treating the unworthy sinner “as though [past acts of sin] had not been done.”[25] The divine covering as presented by Marshall is certainly the closest Aquinas’ theology of grace ever comes to affirming anything comparable to the Reformation views of justification. Marshall even argues that Aquinas’ view of grace in the divine covering approximates the view of Martin Luther because Aquinas views God as treating what is the case, as though it were not the case, but Marshall’s reason for the comparison may be misleading.[26] Technically this would be true only if we exclude the divine mercy from God’s ordering of providence, for the act of healing the cause of sinful acts presupposes them as a reason for the act: God is treating the acts of sin as though their cause needed to be expunged. Whether God punishes acts of sin in the executing of divine justice or heals their cause in the ordering of his mercy: in either case, God is not ignoring sinful acts committed as though they had never happened. Rather, God is treating them under different aspects of the divine providence. Although history cannot be changed, the divine act of justification changes what can, and at least part of the reason for the divine act lays in the very acts of sin committed. The divine act of justification stands in relation to what can be changed as the mover to the moved. This same act relates to what cannot be changed (the acts of sin committed) as a reason of movement.[27]

Thus even when we scrutinize Aquinas’ notion of covering and come to the brink of our quest to find a purely forensic notion comparable to strictly forensic Reformation renderings of sola fide, counterfactual interpretations are, in the end, only illusory. The anthropological language of God hiding his face, forgetting our sins, or covering them, all refer anthropologically to God’s will to order the acts of sin under one aspect of providence rather than another.[28] And what is more: the language of covering is wholly absent from Aquinas’ doctrine of justification proper in the Summa. It is neither one of the required elements nor a side discussion, as it belongs more properly to his doctrine of providence wherein he explores the eternal and unchanging divine wisdom in the mind of God. As I have already shown, grace is the effect of divine charity in time for Aquinas.[29] Justification therefore cannot be located in the divine providence, but only in the execution of divine providence, which Aquinas calls the divine government.

Two things pertain to providence—namely, the reason of order, which is called providence and disposition; and the execution of order, which is termed government. Of these, the first is eternal, and the second is temporal.[30]

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Every aspect of history fits under God’s order of providence by which he directs all things to an end.[31] Now predestination regards the ordering of some free agents to a particular end—namely, that of eternal life. Whereas humans are said to destine something by firmly planning it in the mind, so predestination “by reason of the antecedent nature it implies, can be attributed to a thing which does not actually exist” yet, and so has not only a future orientation but is firmly in the mind of God prior to the existence of anything outside of God.[32] This is why justification places something in the justified, but predestination does not place anything in the predestined, as infusion belongs rather to the execution of divine providence ex tempore [in time], whereas the predestination of such infusion is in the mind of God ab aeterno [before time].[33]

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[1] McGrath rightly points out that a forensic interpretation of justification in Aquinas is “a serious misunderstanding.” McGrath, Iustitia Dei: A History of the Doctrine of Justification, 3rd Edition (Cambridge, New York: Cambridge University Press, 2005), 64. On the influence of Aristotelian physics within the Dominican school of theological speculation inherited by Aquinas in his doctrine of justification, see Ibid., 63-64. On this and other misguided reasons for taking Aquinas as a “proto-Protestant” see Francis Beckwith, “Doting Thomists: Evangelicals, Thomas Aquinas, and Justification,” Evangelical Quarterly 85 no. 3 (2013): 211-227.

[2] For an informed summary of the medieval theological context, see McGrath, Iustitia Dei, 55-207. It might be added, given McGrath’ summary, that if Aquinas held a forensic doctrine, so did most Medieval theologians, as Aquinas’ understanding of justification in terms of the remission of sins was apparently ubiquitous. Aquinas cannot be singled out in this regard as unique.

[3] Bruce Marshall, “Beatus Vir: Aquinas, Romans 4, and the Role of ‘Reckoning’ in Justification” in Reading Romans With St. Thomas Aquinas, ed. Mathew Levering and Michael Dauphinais (Washington, D.C.: The Catholic University of America Press, 2012), 219-231. As Marshall points out, language that has come to be seen by post-Reformation eyes as forensic Thomas (and others) had never understood as purely forensic, but actually interpreted these notions in transformational terms. For example, “for God to forgive our sins or not to impute them is for him to keep the damage they have caused from standing,” which damage is repaired by the infusion of grace. This way of reading biblical forensic language was well established by the medieval period. Ibid., 227.

[4] We will consider later whether a purely forensic element can be found in Aquinas’s thought, however peripheral it is to his choice articles on justification in the Summa.

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[5] For terminological clarity, see Marshall, “Beatus vir,” Reading Romans, 219 ff. I will be borrowing here from Marshall’s apt language which is the only source I know that captures Aquinas’ forgiveness and imputation language within a careful taxonomy of a nexus of kindred concepts such as guilt (culpa), stain (macula), sin (peccatum), evil (malum), reckoning (imputare or repatare), penalty (poena), etc. Marshall discusses, for example, how the kindred concepts such as “sin” and “guilt” by virtue of their interchangeability are practically equated in Aquinas, even though elsewhere he clarifies that each term covers a different aspect of a singular reality. He also shows how terms like “forgiveness” and “non-imputation” amount virtually to the infusion of grace as the repair of sin’s internal damage. My argument here is based on similar reasoning.

[6] ST I-II.113.2.ad.2. Unless otherwise noted, all quotations from the Summa are taken from the English translation, Summa Theologica, trans. by the Fathers of the English Dominican Province, 5 vols., rev. ed. (1948; repr., Notre Dame, Indiana: Ave Maria Press, 1981). To be as specific as possible, I have distinguished between Aquinas’s “On the Contrary” (the sed contra, herein abbreviated as sed.), his “I answer that” (the respondeo, herein abbreviated as resp.), and his answers to objections (the adversus, herein abbreviated as ad).

[7] ST I-II.113.2. resp.

[8] On Augustine’s doctrine of culpability, see Gerald Heistand, “Augustine and the Justification Debates: Appropriating Augustine’s Doctrine of Culpability,” Trinity Journal 28 no. 1 (2007): 115-139. In Aquinas, see for example how guilt is said to be capable of being “brought back to justice,” by which he means interior justice. ST III 86.4.resp. If by “guilt” he intended a record of sins and by justice he intended to refer to an exterior forensic justice, he would be arguing here that sin’s record can be converted to a just record, which would be intelligible. How a record of sin becomes a proper constitution of the soul, however, is so difficult to see that it demonstrates the absurdity that ensues when confusing Aquinas’ language of sin, guilt, and forgiveness as forensically oriented.

[9] ST III 86.4.resp.

[10] ST III.86.4.ad.1. Italics added.

[11] ST III.86.5.resp. Italics added; Italicized “fomes” original. Here we can also see that justification does not take away all sin so as to perfect the justified, but only takes away sin’s dominance over the will, or what Aquinas calls “mortal sin.” The justice in justification therefore is pivotal but not comprehensive.

[12] ST III.86.1.resp.

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[13] ST III.86.2.resp. Italics added.

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[14] ST III.86.3.resp.

[15] ST III.86.3.resp.

[16] In light of Aquinas’ interpretation of forensic language, although one might still say forensic elements exists in Aquinas’ soteriology in one sense, because they are interpreted ontologically as shown one could equally say forensic elements do not exist in the same. The sinner has a debt of punishment with respect to his future prior to justification, which Aquinas allows to be removed by justification. However, even in this case the debt of punishment is still interpreted ontologically and not legally, as Aquinas locates the debt in the ontological sin of the soul rather than on a legal record, so that when the ontological sin is removed no legal debt can possibly remain.

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[17] Aquinas inextricably attributes forgiveness of sins to the virtues of faith, penance, and charity. E.g. ST III.86.6.ad.1-3.

[18] “Two things pertain to providence—namely, the reason of order, which is called providence and disposition; and the execution of order, which is termed government. Of these, the first is eternal, and the second is temporal.” ST I.22.1.ad.2.

[19] He quotes the authority of Gregory of Nyssa on Christ’s pardon of the adulterous woman to justify his position: “He drew inwardly by grace, i.e. by penance, her whom He received outwardly by His mercy.” ST III.86.2.resp.

[20] My point here goes beyond McGrath’s point that elsewhere Aquinas defines justification in non-forensic terms. McGrath, Iustitia Dei, 64-65. My argument is that the forensic concept of remissio peccatorum in Aquinas is ultimately interpreted primarily in non-forensic terms in such a way that both definitions refer to the same substantive act.

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[21] McGrath’s labeling of this movement as a “dual motion” is not incorrect, as “motion” here is singular. However, referring to the motion as a singular motion with a dual relation better captures the type of duality involved. McGrath, Iustitia Dei, 65.

[22] McGrath, Iustitia Dei, 64.

[23] Perhaps this point might be better appreciated by Protestants through pointing out that likewise, inasmuch as being declared righteous per se could be on the basis of infused or forensic righteousness, if a declaration were considered the terminus apart from its logical relationship to something else (such as the reasons for the declaration), this too would be inadequate as a sufficient summary of the forensic doctrines of justification in Protestant theologies.

[24] Marshall, “Beatus vir,” 228-229.

[25] Aquinas, Lectures on the Letter to the Romans, trans. Fabian Larcher, ed. Jeremy Holmes (unpublished), §338. Quoted from In ad Rom by Marshall, “Beatus vir,” 232.

[26] Marshal, “Beatus vir,” 232. Footnote 40.

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[27] “… the type of things ordered towards an end is, properly speaking, providence. For it is the chief part of prudence, to which two other parts are directed—namely, remembrance of the past, and understanding of the present; inasmuch as from the remembrance of what is past and the understanding of what is present, we gather how to provide for the future.” ST I.22.1.resp. Providence is eternal

[28] Aquinas’ reply to the objector in adverses 4 of Tertia Pars’ 88th article, quoted by Marshall, is a shorthand reply restating what Aquinas has already argued in the main article: When an act of mortal sin incurs a debt of eternal punishment for one who previously enjoyed the benefits of grace, this does not mean former acts of sin and the debt incurred by them have simply “returned.” The newly committed sins and the corresponding debt they incur and distinct from the specific acts of sin and their corresponding debt previously committed, for the latter were already “overlooked” (i.e. ordered to the divine mercy) in the first showing of grace. This first showing of grace is a temporal and therefore historical effect of God’s eternal love in time and therefore cannot be undone anymore than history can be undone: “what grace has once done, endures for ever.” ST III.88.1.ad.4. Quoted by Marshall, “Beatus Vir,” 236. Now in this context what is “covering” the stain of past sins if not the past forbearance shown by God in the first showing of grace? The function of covering here reaffirms the main logic in Aquinas’ respondeo and closely resembles the function of pardon and forgiveness in every showing of grace that removes mortal sin.

[29] The effect of eternal divine charity in time is nothing less than the effect of God’s essence on created objects, for “eternity is nothing less than God himself.” ST I.10.2.ad.3.

[30] ST I.22.1.ad.2.

[31] “The providence of God is nothing less than the type of the order of things towards an end.” ST I.22.2.resp.

[32] ST I.23.2.ad.2.

[33] Harm Goris, “Divine Foreknowledge, Providence, Predestination, and Human Freedom,” in The Theology of Thomas Aquinas, eds. Rik Van Nieuwenhove and Joseph Wawrykow (Notre Dame, Indiana: University of Notre Dame Press, 2005), 101. Goris notes that while Augustine, Boethius, and Anselm denied foreknowledge and foresight in God on the basis that God is timeless, Aquinas did not believe God’s timelessness excluded the use of such language by temporally situated creatures from whom there is a past, present, and future. Ibid., 103.

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