Reply Obj. 3: This statute is to be understood as applying to those who do public penance, for these cannot be promoted to a higher order. For Peter, after his denial, was made shepherd of Christ's sheep, as appears from John 21:21, where Chrysostom comments as follows: "After his denial and repentance Peter gives proof of greater confidence in Christ: for whereas, at the supper, he durst not ask Him, but deputed John to ask in his stead, afterwards he was placed at the head of his brethren, and not only did not depute another to ask for him, what concerned him, but henceforth asks the Master instead of John."
FOURTH ARTICLE [III, Q. 89, Art. 4] Whether Virtuous Deeds Done in Charity Can Be Deadened?
Objection 1: It would seem that virtuous deeds done in charity cannot be deadened. For that which is not cannot be changed. But to be deadened is to be changed from life to death. Since therefore virtuous deeds, after being done, are no more, it seems that they cannot afterwards be deadened.
Obj. 2: Further, by virtuous deeds done in charity, man merits eternal life. But to take away the reward from one who has merited it is an injustice, which cannot be ascribed to God. Therefore it is not possible for virtuous deeds done in charity to be deadened by a subsequent sin.
Obj. 3: Further, the strong is not corrupted by the weak. Now works of charity are stronger than any sins, because, as it is written (Prov. 10:12), "charity covereth all sins." Therefore it seems that deeds done in charity cannot be deadened by a subsequent mortal sin.
_On the contrary,_ It is written (Ezech. 18:24): "If the just man turn himself away from his justice...all his justices which he hath done shall not be remembered."
_I answer that,_ A living thing, by dying, ceases to have vital operations: for which reason, by a kind of metaphor, a thing is said to be deadened when it is hindered from producing its proper effect or operation.
Now the effect of virtuous works, which are done in charity, is to bring man to eternal life; and this is hindered by a subsequent mortal sin, inasmuch as it takes away grace. Wherefore deeds done in charity are said to be deadened by a subsequent mortal sin.
Reply Obj. 1: Just as sinful deeds pass as to the act but remain as to guilt, so deeds done in charity, after passing, as to the act, remain as to merit, in so far as they are acceptable to God. It is in this respect that they are deadened, inasmuch as man is hindered from receiving his reward.
Reply Obj. 2: There is no injustice in withdrawing the reward from him who has deserved it, if he has made himself unworthy by his subsequent fault, since at times a man justly forfeits through his own fault, even that which he has already received.
Reply Obj. 3: It is not on account of the strength of sinful deeds that deeds, previously done in charity, are deadened, but on account of the freedom of the will which can be turned away from good to evil.
FIFTH ARTICLE [III, Q. 86, Art. 5] Whether Deeds Deadened by Sin, Are Revived by Penance?
Objection 1: It would seem that deeds deadened by sin are not revived by Penance. Because just as past sins are remitted by subsequent Penance, so are deeds previously done in charity, deadened by subsequent sin. But sins remitted by Penance do not return, as stated above (Q. 88, AA. 1, 2). Therefore it seems that neither are dead deeds revived by charity.
Obj. 2: Further, deeds are said to be deadened by comparison with animals who die, as stated above (A. 4). But a dead animal cannot be revived. Therefore neither can dead works be revived by Penance.
Obj. 3: Further, deeds done in charity are deserving of glory according to the quantity of grace or charity. But sometimes man arises through Penance to lesser grace or charity. Therefore he does not receive glory according to the merit of his previous works; so that it seems that deeds deadened by sin are not revived.
_On the contrary,_ on Joel 2:25, "I will restore to you the years, which the locust...hath eaten," a gloss says: "I will not suffer to perish the fruit which you lost when your soul was disturbed." But this fruit is the merit of good works which was lost through sin.
Therefore meritorious deeds done before are revived by Penance.
_I answer that,_ Some have said that meritorious works deadened by subsequent sin are not revived by the ensuing Penance, because they deemed such works to have passed away, so that they could not be revived. But that is no reason why they should not be revived: because they are conducive to eternal life (wherein their life consists) not only as actually existing, but also after they cease to exist actually, and as abiding in the Divine acceptance. Now, they abide thus, so far as they are concerned, even after they have been deadened by sin, because those works, according as they were done, will ever be acceptable to God and give joy to the saints, according to Apoc. 3:11: "Hold fast that which thou hast, that no man take thy crown." That they fail in their efficacy to bring the man, who did them, to eternal life, is due to the impediment of the supervening sin whereby he is become unworthy of eternal life. But this impediment is removed by Penance, inasmuch as sins are taken away thereby. Hence it follows that deeds previously deadened, recover, through Penance, their efficacy in bringing him, who did them, to eternal life, and, in other words, they are revived. It is therefore evident that deadened works are revived by Penance.
Reply Obj. 1: The very works themselves of sin are removed by Penance, so that, by God's mercy, no further stain or debt of punishment is incurred on their account: on the other hand, works done in charity are not removed by God, since they abide in His acceptance, but they are hindered on the part of the man who does them; wherefore if this hindrance, on the part of the man who does those works, be removed, God on His side fulfills what those works deserved.
Reply Obj. 2: Deeds done in charity are not in themselves deadened, as explained above, but only with regard to a supervening impediment on the part of the man who does them. On the other hand, an animal dies in itself, through being deprived of the principle of life: so that the comparison fails.
Reply Obj. 3: He who, through Penance, arises to lesser charity, will receive the essential reward according to the degree of charity in which he is found. Yet he will have greater joy for the works he had done in his former charity, than for those which he did in his subsequent charity: and this joy belongs to the accidental reward.
SIXTH ARTICLE [III, Q. 89, Art. 6] Whether the Effect of Subsequent Penance Is to Quicken Even Dead Works?
Objection 1: It would seem that the effect of subsequent Penance is to quicken even dead works, those, namely, that were not done in charity. For it seems more difficult to bring to life that which has been deadened, since this is never done naturally, than to quicken that which never had life, since certain living things are engendered naturally from things without life. Now deadened works are revived by Penance, as stated above (A. 5). Much more, therefore, are dead works revived.
Obj. 2: Further, if the cause be removed, the effect is removed. But the cause of the lack of life in works generically good done without charity, was the lack of charity and grace, which lack is removed by Penance. Therefore dead works are quickened by charity.
Obj. 3: Further, Jerome in commenting on Agg. i, 6: "You have sowed much," says: "If at any time you find a sinner, among his many evil deeds, doing that which is right, God is not so unjust as to forget the few good deeds on account of his many evil deeds." Now this seems to be the case chiefly when past evil deeds are removed by Penance.
Therefore it seems that through Penance, God rewards the former deeds done in the state of sin, which implies that they are quickened.
_On the contrary,_ The Apostle says (1 Cor. 13:3): "If I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing."
But this would not be true, if, at least by subsequent Penance, they were quickened. Therefore Penance does not quicken works which before were dead.
_I answer that,_ A work is said to be dead in two ways: first, effectively, because, to wit, it is a cause of death, in which sense sinful works are said to be dead, according to Heb. 9:14: "The blood of Christ...shall cleanse our conscience from dead works." These dead works are not quickened but removed by Penance, according to Heb. 6:1: "Not laying again the foundation of Penance from dead works." Secondly, works are said to be dead privatively, because, to wit, they lack spiritual life, which is founded on charity, whereby the soul is united to God, the result being that it is quickened as the body by the soul: in which sense too, faith, if it lack charity, is said to be dead, according to James 2:20: "Faith without works is dead." In this way also, all works that are generically good, are said to be dead, if they be done without charity, inasmuch as they fail to proceed from the principle of life; even as we might call the sound of a harp, a dead voice. Accordingly, the difference of life and death in works is in relation to the principle from which they proceed. But works cannot proceed a second time from a principle, because they are transitory, and the same identical deed cannot be resumed. Therefore it is impossible for dead works to be quickened by Penance.
Reply Obj. 1: In the physical order things whether dead or deadened lack the principle of life. But works are said to be deadened, not in relation to the principle whence they proceeded, but in relation to an extrinsic impediment; while they are said to be dead in relation to a principle. Consequently there is no comparison.
Reply Obj. 2: Works generically good done without charity are said to be dead on account of the lack of grace and charity, as principles.
Now the subsequent Penance does not supply that want, so as to make them proceed from such a principle. Hence the argument does not prove.
Reply Obj. 3: God remembers the good deeds a man does when in a state of sin, not by rewarding them in eternal life, which is due only to living works, i.e. those done from charity, but by a temporal reward: thus Gregory declares (Hom. de Divite et Lazaro, 41 in Evang.) that "unless that rich man had done some good deed, and had received his reward in this world, Abraham would certainly not have said to him: 'Thou didst receive good things in thy lifetime.'" Or again, this may mean that he will be judged less severely: wherefore Augustine says (De Patientia xxvi): "We cannot say that it would be better for the schismatic that by denying Christ he should suffer none of those things which he suffered by confessing Him; but we must believe that he will be judged with less severity, than if by denying Christ, he had suffered none of those things. Thus the words of the Apostle, 'If I should deliver my body to be burned and have not charity, it profiteth me nothing,' refer to the obtaining of the kingdom of heaven, and do not exclude the possibility of being sentenced with less severity at the last judgment."
QUESTION 90 OF THE PARTS OF PENANCE, IN GENERAL (In Four Articles) We must now consider the parts of Penance: (1) in general; (2) each one in particular.
Under the first head there are four points of inquiry: (1) Whether Penance has any parts?
(2) Of the number of its parts; (3) What kind of parts are they?
(4) Of its division into subjective parts.
FIRST ARTICLE [III, Q. 90, Art. 1] Whether Penance Should Be Assigned Any Parts?
Objection 1: It would seem that parts should not be assigned to Penance. For it is the Divine power that works our salvation most secretly in the sacraments. Now the Divine power is one and simple.
Therefore Penance, being a sacrament, should have no parts assigned to it.
Obj. 2: Further, Penance is both a virtue and a sacrament. Now no parts are assigned to it as a virtue, since virtue is a habit, which is a simple quality of the mind. In like manner, it seems that parts should not be assigned to Penance as a sacrament, because no parts are assigned to Baptism and the other sacraments. Therefore no parts at all should be assigned to Penance.
Obj. 3: Further, the matter of Penance is sin, as stated above (Q.
84, A. 2). But no parts are assigned to sin. Neither, therefore, should parts be assigned to Penance.
_On the contrary,_ The parts of a thing are those out of which the whole is composed. Now the perfection of Penance is composed of several things, viz. contrition, confession, and satisfaction.
Therefore Penance has parts.
_I answer that,_ The parts of a thing are those into which the whole is divided materially, for the parts of a thing are to the whole, what matter is to the form; wherefore the parts are reckoned as a kind of material cause, and the whole as a kind of formal cause (Phys. ii). Accordingly wherever, on the part of matter, we find a kind of plurality, there we shall find a reason for assigning parts.
Now it has been stated above (Q. 84, AA. 2, 3), that, in the sacrament of Penance, human actions stand as matter: and so, since several actions are requisite for the perfection of Penance, viz., contrition, confession, and satisfaction, as we shall show further on (A. 2), it follows that the sacrament of Penance has parts.
Reply Obj. 1: Every sacrament is something simple by reason of the Divine power, which operates therein: but the Divine power is so great that it can operate both through one and through many, and by reason of these many, parts may be assigned to a particular sacrament.
Reply Obj. 2: Parts are not assigned to penance as a virtue: because the human acts of which there are several in penance, are related to the habit of virtue, not as its parts, but as its effects. It follows, therefore, that parts are assigned to Penance as a sacrament, to which the human acts are related as matter: whereas in the other sacraments the matter does not consist of human acts, but of some one external thing, either simple, as water or oil, or compound, as chrism, and so parts are not assigned to the other sacraments.
Reply Obj. 3: Sins are the remote matter of Penance, inasmuch, to wit, as they are the matter or object of the human acts, which are the proper matter of Penance as a sacrament.
SECOND ARTICLE [III, Q. 90, Art. 2] Whether Contrition, Confession, and Satisfaction Are Fittingly Assigned As Parts of Penance?
Objection 1: It would seem that contrition, confession, and satisfaction are not fittingly assigned as parts of Penance. For contrition is in the heart, and so belongs to interior penance; while confession consists of words, and satisfaction in deeds; so that the two latter belong to interior penance. Now interior penance is not a sacrament, but only exterior penance which is perceptible by the senses. Therefore these three parts are not fittingly assigned to the sacrament of Penance.
Obj. 2: Further, grace is conferred in the sacraments of the New Law, as stated above (Q. 62, AA. 1, 3). But no grace is conferred in satisfaction. Therefore satisfaction is not part of a sacrament.
Obj. 3: Further, the fruit of a thing is not the same as its part.
But satisfaction is a fruit of penance, according to Luke 3:8: "Bring forth...fruits worthy of penance." Therefore it is not a part of Penance.
Obj. 4: Further, Penance is ordained against sin. But sin can be completed merely in the thought by consent, as stated in the Second Part (I-II, Q. 72, A. 7): therefore Penance can also. Therefore confession in word and satisfaction in deed should not be reckoned as parts of Penance.
_On the contrary,_ It seems that yet more parts should be assigned to Penance. For not only is the body assigned as a part of man, as being the matter, but also the soul, which is his form. But the aforesaid three, being the acts of the penitent, stand as matter, while the priestly absolution stands as form. Therefore the priestly absolution should be assigned as a fourth part of Penance.
_I answer that,_ A part is twofold, essential and quantitative. The essential parts are naturally the form and the matter, and logically the genus and the difference. In this way, each sacrament is divided into matter and form as its essential parts. Hence it has been said above (Q. 60, AA. 5, 6) that sacraments consist of things and words.
But since quantity is on the part of matter, quantitative parts are parts of matter: and, in this way, as stated above (A. 1), parts are assigned specially to the sacrament of Penance, as regards the acts of the penitent, which are the matter of this sacrament.
Now it has been said above (Q. 85, A. 3, ad 3) that an offense is atoned otherwise in Penance than in vindictive justice. Because, in vindictive justice the atonement is made according to the judge's decision, and not according to the discretion of the offender or of the person offended; whereas, in Penance, the offense is atoned according to the will of the sinner, and the judgment of God against Whom the sin was committed, because in the latter case we seek not only the restoration of the equality of justice, as in vindictive justice, but also and still more the reconciliation of friendship, which is accomplished by the offender making atonement according to the will of the person offended. Accordingly the first requisite on the part of the penitent is the will to atone, and this is done by contrition; the second is that he submit to the judgment of the priest standing in God's place, and this is done in confession; and the third is that he atone according to the decision of God's minister, and this is done in satisfaction: and so contrition, confession, and satisfaction are assigned as parts of Penance.
Reply Obj. 1: Contrition, as to its essence, is in the heart, and belongs to interior penance; yet, virtually, it belongs to exterior penance, inasmuch as it implies the purpose of confessing and making satisfaction.
Reply Obj. 2: Satisfaction confers grace, in so far as it is in man's purpose, and it increases grace, according as it is accomplished, just as Baptism does in adults, as stated above (Q. 68, A. 2; Q. 69, A. 8).
Reply Obj. 3: Satisfaction is a part of Penance as a sacrament, and a fruit of penance as a virtue.
Reply Obj. 4: More things are required for good, "which proceeds from a cause that is entire," than for evil, "which results from each single defect," as Dionysius states (Div. Nom. iv). And thus, although sin is completed in the consent of the heart, yet the perfection of Penance requires contrition of the heart, together with confession in word and satisfaction in deed.
The Reply to the Fifth Objection is clear from what has been said.
THIRD ARTICLE [III, Q. 90, Art. 3] Whether These Three Are Integral Parts of Penance?
Objection 1: It would seem that these three are not integral parts of Penance. For, as stated above (Q. 84, A. 3), Penance is ordained against sin. But sins of thought, word, and deed are the subjective and not integral parts of sin, because sin is predicated of each one of them. Therefore in Penance also, contrition in thought, confession in word, and satisfaction in deed are not integral parts.
Obj. 2: Further, no integral part includes within itself another that is condivided with it. But contrition includes both confession and satisfaction in the purpose of amendment. Therefore they are not integral parts.
Obj. 3: Further, a whole is composed of its integral parts, taken at the same time and equally, just as a line is made up of its parts.
But such is not the case here. Therefore these are not integral parts of Penance.
_On the contrary,_ Integral parts are those by which the perfection of the whole is integrated. But the perfection of Penance is integrated by these three. Therefore they are integral parts of Penance.
_I answer that,_ Some have said that these three are subjective parts of Penance. But this is impossible, because the entire power of the whole is present in each subjective part at the same time and equally, just as the entire power of an animal, as such, is assured to each animal species, all of which species divide the animal genus at the same time and equally: which does not apply to the point in question. Wherefore others have said that these are potential parts: yet neither can this be true, since the whole is present, as to the entire essence, in each potential part, just as the entire essence of the soul is present in each of its powers: which does not apply to the case in point. Therefore it follows that these three are integral parts of Penance, the nature of which is that the whole is not present in each of the parts, either as to its entire power, or as to its entire essence, but that it is present to all of them together at the same time.
Reply Obj. 1: Sin forasmuch as it is an evil, can be completed in one single point, as stated above (A. 2, ad 4); and so the sin which is completed in thought alone, is a special kind of sin. Another species is the sin that is completed in thought and word: and yet a third species is the sin that is completed in thought, word, and deed; and the quasi-integral parts of this last sin, are that which is in thought, that which is in word, and that which is in deed. Wherefore these three are the integral parts of Penance, which is completed in them.
Reply Obj. 2: One integral part can include the whole, though not as to its essence: because the foundation, in a way, contains virtually the whole building. In this way contrition includes virtually the whole of Penance.
Reply Obj. 3: All integral parts have a certain relation of order to one another: but some are only related as to position, whether in sequence as the parts of an army, or by contact, as the parts of a heap, or by being fitted together, as the parts of a house, or by continuation, as the parts of a line; while some are related, in addition, as to power, as the parts of an animal, the first of which is the heart, the others in a certain order being dependent on one another: and thirdly some are related in the order of time: as the parts of time and movement. Accordingly the parts of Penance are related to one another in the order of power and time, since they are actions, but not in the order of position, since they do not occupy a place.
FOURTH ARTICLE [III, Q. 90, Art. 4] Whether Penance Is Fittingly Divided into Penance Before Baptism, Penance for Mortal Sins, and Penance for Venial Sins?
Objection 1: It would seem that penance is unfittingly divided into penance before Baptism, penance for mortal, and penance for venial sins. For Penance is the second plank after shipwreck, as stated above (Q. 84, A. 6), while Baptism is the first. Therefore that which precedes Baptism should not be called a species of penance.
Obj. 2: Further, that which can destroy the greater, can destroy the lesser. Now mortal sin is greater than venial; and penance which regards mortal sins regards also venial sins. Therefore they should not be considered as different species of penance.
Obj. 3: Further, just as after Baptism man commits venial and mortal sins, so does he before Baptism. If therefore penance for venial sins is distinct from penance for mortal sins after Baptism, in like manner they should be distinguished before Baptism. Therefore penance is not fittingly divided into these species.
inter 1] that these three are species of Penance.
_I answer that,_ This is a division of penance as a virtue. Now it must be observed that every virtue acts in accordance with the time being, as also in keeping with other due circumstances, wherefore the virtue of penance has its act at this time, according to the requirements of the New Law.
Now it belongs to penance to detest one's past sins, and to purpose, at the same time, to change one's life for the better, which is the end, so to speak, of penance. And since moral matters take their species from the end, as stated in the Second Part (I-II, Q. 1, A. 3; Q. 18, AA. 4, 6), it is reasonable to distinguish various species of penance, according to the various changes intended by the penitent.
Accordingly there is a threefold change intended by the penitent. The first is by regeneration unto a new life, and this belongs to that penance which precedes Baptism. The second is by reforming one's past life after it has been already destroyed, and this belongs to penance for mortal sins committed after Baptism. The third is by changing to a more perfect operation of life, and this belongs to penance for venial sins, which are remitted through a fervent act of charity, as Reply Obj. 1: The penance which precedes Baptism is not a sacrament, but an act of virtue disposing one to that sacrament.
Reply Obj. 2: The penance which washes away mortal sins, washes away venial sins also, but the converse does not hold. Wherefore these two species of penance are related to one another as perfect and imperfect.
Reply Obj. 3: Before Baptism there are no venial sins without mortal sins. And since a venial sin cannot be remitted without mortal sin, as stated above (Q. 87, A. 4), before Baptism, penance for mortal sins is not distinct from penance for venial sins.