Our journey thus far clarified that, for both Augustine and Aquinas, the justice of the cross has multiple meanings, none of them identical with what we have earlier called a horizontal, even-handed, transactional, or retributive justice. For Augustine, the justice of the cross is radically opposed to power, understood as a prideful and self-reliant “power over” or libido dominandi. This justice is primarily a humble love that restores the fallen order. As Aquinas developed this theme, divine justice and mercy are supremely manifested in Christ’s satisfaction, which grounds all human merit before God.2 Christ undertakes this reconciling work out of obedience and charity, understood as the love of friendship. The proximate principle of Christ’s satisfaction is vicarious penance, and the just deserts involved in redemption are proportioned to the willingness of the offended (to forgive sin) and the willingness of the offender (to amend for sin). The antecedent character of Christ’s offer of friendship to sinners implies that they are justified by Christ’s merit but, by grace as cooperative, are to be conformed to Christ in the unity of wills.