---
title: "Summa Theologica, Second Half"
author: "Thomas Aquinas"
translator: "Fathers of the English Dominican Province"
languages: [en]
shelf: "Medieval"
section: 622 of 935
url: https://scriptura.si/works/thomas-aquinas-summa-theologica-second-half/622/
cite: "Thomas Aquinas, tr. Fathers of the English Dominican Province, Summa Theologica, Second Half, section 622. Scriptura (scriptura.si), https://scriptura.si/works/thomas-aquinas-summa-theologica-second-half/622/"
---

# Summa Theologica, Second Half

*Thomas Aquinas, tr. Fathers of the English Dominican Province*

Courage and temperance, the states of life, then Christ, the sacraments and the last things.

## 622. Supp. · Q. 10, Art. 3: Whether confession opens paradise?

Source: https://scriptura.si/works/thomas-aquinas-summa-theologica-second-half/622/ · cite a paragraph as https://scriptura.si/works/thomas-aquinas-summa-theologica-second-half/622/#p-N

[¶0] Whether confession opens paradise?

[¶1] Objection 1: It would seem that confession does not open Paradise. For different sacraments have different effects. But it is the effect of Baptism to open Paradise. Therefore it is not the effect of confession.

[¶2] Objection 2: Further, it is impossible to enter by a closed door before it be opened. But a dying man can enter heaven before making his confession. Therefore confession does not open Paradise.

[¶3] On the contrary, Confession makes a man submit to the keys of the Church. But Paradise is opened by those keys. Therefore it is opened by confession.

[¶4] I answer that, Guilt and the debt of punishment prevent a man from entering into Paradise: and since confession removes these obstacles, as shown above (AA 1,2), it is said to open Paradise.

[¶5] Reply to Objection 1: Although Baptism and Penance are different sacraments, they act in virtue of Christ's one Passion, whereby a way was opened unto Paradise.

[¶6] Reply to Objection 2: If the dying man was in mortal sin Paradise was closed to him before he conceived the desire to confess his sin, although afterwards it was opened by contrition implying a desire for confession, even before he actually confessed. Nevertheless the obstacle of the debt of punishment was not entirely removed before confession and satisfaction.

### Supp. · Q. 10, Art. 4: Whether confession gives hope of salvation?

[¶8] Whether confession gives hope of salvation?

[¶9] Objection 1: It would seem that hope of salvation should not be reckoned an effect of confession. For hope arises from all meritorious acts. Therefore, seemingly, it is not the proper effect of confession.

[¶10] Objection 2: Further, we arrive at hope through tribulation, as appears from Rom. 5:3,4. Now man suffers tribulation chiefly in satisfaction. Therefore, satisfaction rather than confession gives hope of salvation.

[¶11] On the contrary," Confession makes a man more humble and more wary," as the Master states in the text (Sent. iv, D, 17). But the result of this is that man conceives a hope of salvation. Therefore it is the effect of confession to give hope of salvation.

[¶12] I answer that, We can have no hope for the forgiveness of our sins except through Christ: and since by confession a man submits to the keys of the Church which derive their power from Christ's Passion, therefore do we say that confession gives hope of salvation.

[¶13] Reply to Objection 1: It is not our actions, but the grace of our Redeemer, that is the principal cause of the hope of salvation: and since confession relies upon the grace of our Redeemer, it gives hope of salvation, not only as a meritorious act, but also as part of a sacrament.

[¶14] Reply to Objection 2: Tribulation gives hope of salvation, by making us exercise our own virtue, and by paying off the debt of punishment: while confession does so also in the way mentioned above.