Section 297
294. HOW CAN WE REPAY AN INFINITE DEBT TO GOD?
We are finite, and our sins are finite. How then can we owe an infinite debt to God, so that a punishment infinite in length (though finite in severity) is justly exacted of the damned in Hell?
And even if we repent and are not damned, can we repay such an infinite debt in this world by repentance?
Man becomes God’s debtor in two ways: first, by reason of favors received; secondly, by reason of sin committed. And just as thanksgiving or worship or the like (a just gratitude) regards the debt for favors received, so satisfaction (a just punishment) regards the debt for sin committed.
Now in giving honor to one’s parents or to the gods, as indeed the Philosopher says, it is impossible to repay them measure for measure; but it suffices that man repay as much as he can, for friendship does not demand measure for measure, but what is possible.
Yet even this is equal somewhat, viz. according to proportion: so that as (a) the debt due to God is, in comparison with (b) God, so is (c) what man can do in comparison with (d) (man) himself (i.e., c is to d as a is to b), so that in this other way the form of justice is preserved.
It is the same as regards satisfaction (for sin). . . . Man cannot make satisfaction to God if “satis” denotes quantitative equality; but he can if it denote proportionate equality, as explained above. And since this suffices for justice, so does it suffice for satisfaction.
Just as the offense derived a certain infinity from the infinity of the divine majesty, so does satisfaction derive a certain infinity from the infinity of divine mercy, whereby whatever man is able to repay becomes acceptable (S13,1).
St. Thomas’ unstated assumption is that God is not unjust, that justice is necessary and eternal.
Justice demands paying debts. “To give each his due”, “to give to each what is owed”, is the very definition of justice.
We owe our benefactors for positive goods given to us, and we are obliged to pay them what we can. We cannot pay our parents for the gift of our very life, and many years of their lives; so we pay what we can, and pay the rest “forward” to our own children, by passing on this gift.
We owe God even more, so we should do something similar but greater regarding the debt of gratitude we owe to God, namely “pay it forward” to our neighbors, even to the extent of martyrdom.
It is significant that in most languages there is a single word for the essential virtue regarding both of these two relationships, which are the only two relationships where we cannot pay all that is owed. The word is “piety” (pietas). It means honor to both ancestors and God, the authors of our life.
The second kind of debt is negative: payment for sin, or harm. Here too, as with our parents, we must do what we can, which is much less than what God deserves. With regard to the positive aspect of justice, thanksgiving for benefits, we cannot give God what He deserves, which is everything. (“Were the whole realm of nature mine, / That were a present far too small.” “O for a thousand tongues to sing my great Redeemer’s praise!”) But we can give Him all that is possible: our whole heart, soul, mind, and strength, however poor and finite these are. Similarly, with regard to the negative aspect of justice, punishment for unrepented sins, we also cannot give infinite satisfaction qualitatively; but we can give it quantitatively, that is, for an infinite time, in Hell. What makes an eternal Hell just is the infinity of the goodness of God’s mercy against which we sin when we refuse to repent. God forgives all sins. Only the unrepentant refusal to accept this gift damns us. For a gift must be freely accepted as well as freely given.