Most readers believe Grotius failed to refute Socinus in De satisfactione. This article argues that Grotius’s failure was one of reception rather than argument. It is possible to read De satisfactione as Grotius adverted: a genuine (if subtle) concept of satisfaction, and a defence of the (small-c) catholic faith. Grotius does reject a necessitarian identical satisfaction, in which a repayment is equal to a debt, but like Aquinas, he embraces a teleological equivalent satisfaction, in which a punishment fits a crime. Yet Grotius’s catholic theory was predestined not to persuade a wartime Continental audience whose centre had not held and which sought definitive distinctions from the Roman church. His attempt to forge a broad middle way would succeed only later in Britain.

中文翻译：

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太微妙而无法满足许多人：格劳秀斯的惩罚目的论注定要失败吗？

大多数读者认为格劳秀斯未能在《满足》中反驳索西努斯。本文认为格劳秀斯的失败是一种接受而不是争论。正如格劳秀斯所宣称的那样，我们可以解读“满足”：真正的（如果微妙的）满足概念，以及对（小 C）天主教信仰的辩护。格劳秀斯确实拒绝了一种必然主义的相同满足，在这种满足中，还款等于债务，但像阿奎那一样，他接受了一种目的论等价的满足，其中惩罚适合犯罪。然而，格劳秀斯的天主教理论注定不会说服那些没有中心地位的战时大陆观众，他们寻求与罗马教会的明确区别。他试图开辟一条宽阔的中间道路，但后来才在英国取得成功。