Cameron Garden

“the bidding of one's confessor, or voluntarily, and by patiently accepting trials and sufferings. This is the ex press teaching of the Tridentine Council: "If anyone saith that satisfaction for sins, as to their temporal pun ishment, is nowise made to God through the merits of Jesus Christ, by the punishments inflicted by Him and patiently borne, or by those enjoined by the priest, nor even by those voluntarily undertaken, as by fastings, prayers, almsdeeds, or by other works of piety; ... let him be anathema." 29 It is likewise an article of faith that the penitential works just described in some manner actually blot out the temporal punishments due to sin. That this effect is produced not merely per satisfactionem de congruo, but likewise, and in particular, per satisfactionem de condigno, may be deduced from the condemnation of a certain proposition espoused by Baius. 30 However, this is not de fide dogmatic a. Proof, a) The just man can acquire super natural merits de condigno by performing good works. 31 Now between merit and satisfaction there is no formal but only a material distinction, based on their respective effects. Merit increases sanctifying grace and effects eternal beatitude;”
― Joseph Pohle, The sacraments: A Dogmatic Treatise, Vol. 3

“8) The fourth period in the history of indul gences, from the Council of Clermont (1095) to the Second Council of Lyons (1274), coincides with the crusades, during which the practice as sumed a new form. At Clermont, for the first time, participation in a crusade was suggested as a ransom from all penance. The Council decreed as follows: " Whoever, out of pure devotion, and not for the purpose of gaining honor or money, shall go to Jerusalem to liberate the Church of God, let that journey be counted in lieu of all penance." 27 Pope Urban II, who personally attended this council, said in a sermon: " But we, trusting in the mercy of God and the authority of the blessed Apostles Peter and Paul, remit to the faithful who take up arms against the Sara cens and assume the burden of this pilgrimage [to Jeru salem], the unmeasured penalties of their sins. Those who shall die there with a truly contrite heart, may rest as sured that they will obtain forgiveness of their sins and the fruit of eternal reward." 28 Urban's example was followed by Callistus II (1123), Eugene III (1146), Alexander III (1179), and other popes. At about the same time the Schoolmen, notably St. Thomas Aquinas (+ I 2 74)> turned their attention to”
― Joseph Pohle, The sacraments: A Dogmatic Treatise, Vol. 3

“satisfaction blots out the temporal punishments due to sin. Consequently the just man must be able to merit de condigno forgiveness of the temporal punishments remaining after absolu tion. Like all good works, those whereby satisfaction is made for sins are reducible to three classes: prayer, fasting, and almsgiving. This is the express teaching of Trent. 32 Scripture tells us that these three kinds of good works blot out sin and are accepted by God in satisfaction of both guilt and punishment.”
― Joseph Pohle, The sacraments: A Dogmatic Treatise, Vol. 3

“We are here dealing with ordinary punishments,— of which the Council of Trent says that they may be blotted out by means of good works performed " through Jesus Christ," that they " have their efficacy from Him," and " by Him are offered to the Father, and through Him accepted by the Father." 27 The ordinary temporal punishments due to sin may be blotted out in two ways: either actively by perform ing penitential works in this life (satisfactio), or passively by suffering in purgatory (satispassio).'8 It is an article of faith that satisfaction may be made for them in this life by performing penitential works, either at”
― Joseph Pohle, The sacraments: A Dogmatic Treatise, Vol. 3