Folia Theologica et Canonica 11. 33/25 (2022)

Ius canonicum

152

SZABOLCS ANZELM SZUROMI, O.Praem.

indirectly related to it23. The exercise of justice is also manifested in the forgiveness of sins, which expresses the mercy that flows from God’s perfect love.24 This last one clearly demonstrates that divine justice is a prerequisite for an act of mercy.25 It is also clear from all of this that God’s mercy is not contrary to his justice, but is positioned above it (supra iustitiam).26 The Angelic Doctor’s statement, based on the thought of St. Gregory the Great, that in just punishments justice and mercy are expressed together by the person’s realization through suffering of his cleansing from minor sins and approach to God, detached from the temporal attachments of this world, is particularly significant.27

It can be seen that the exercise of justice and mercy in the Church are inseparable and can be derived from the attributes of God, which are manifested in human action as virtues.28 This is also supported by St. Thomas’ analysis of the relationship between mutual justice (iustitia commutativa), distributive justice {iustitia distributive,r) and the righteousness of God.29

II. Justice and mercy as the fundamental principle

FOR THE ADMINISTRATION OF THE SACRAMENT OF PENANCE

After baptism, the repentant believer is cleansed from sins committed after baptism by the valid reception of the sacrament of absolution. This simplified brief definition summarizes the most essential elements of the canonical prescriptions which have been crystallized in ecclesiastical sources since the

231 q. XXI art. 2: (...) Sicut autem se habent artificiata ad artem ita se habent opera iusta ad legem cui concordant. Iustitia igitur Dei, quae constituit ordinem in rebus cinformem rationi sapientiae suae quae est lex eius, convenienter veritas nominatur. Et sic etiam dicitur in nobis veritas iustitiae (...). S. Thomae Aquinatis, Summa Theologiae, I. 179.

241 q. XXI art. 4: (...) Et in iusificatione impii apparet iustitia, dum culpas relaxat propter dilectionem, quam tamen ipse misericorditer infundit (...). S. Thomae Aquinatis, Summa Theologiae, I. 181.

251 q. XXI art. 4: (...) Opus autem divinae iustitiae semper praesupponit opus misericordiae, et eo fundatur (...). S. Thomae Aquinatis, Summa Theologiae, I. 181.

261, q. XXI art. 3: (...) Deus misericorditer agit, non quidem contra iustitiam suam faciendo, sed aliquid supra iustitiam operando, sicut si alicui cui debentur centrum denarii aliquis ducentos det de suo; tamen non contra iustitiam facit sed liberaliter, vel misericorditer operatur (...). S. Thomae Aquinatis, Summa Theologiae, I. 180.

271 q. XXI art. 4: (...) Ad tertium dicendum quo din hoc etiam quod justi puniuntur in hoc mundo, apparet iustitia et misericordia inquantum per huiusmodi afflictiones aliqua levia in eis purgantur et ab affectu terrenorum in Deum magis eriguntur, secundum illud Gregorii, Mala quae in hoc mundo nos premunt ad Deum nos ire compellunt (...). S. Thomae Aquinatis, Summa Theologiae, I. 181.

28 Cf. Baucher, J., Justice (Vertu de), in Dictionnaire de Théologie Catholique, VIII/2. Paris 1925. 2001-2020, especially 2001-2004.

291 q. XXI art. 1: S. Thomae Aquinatis, Summa Theologiae, I. 177-178.