Part IV (Tertia Pars) Part 171 (1/2)

_I answer that,_ A part is twofold, essential and quant.i.tative. 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 quant.i.ty is on the part of matter, quant.i.tative parts are parts of matter: and, in this way, as stated above (A. 1), parts are a.s.signed 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 G.o.d 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 friends.h.i.+p, 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 G.o.d's place, and this is done in confession; and the third is that he atone according to the decision of G.o.d's minister, and this is done in satisfaction: and so contrition, confession, and satisfaction are a.s.signed 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.

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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 a.s.sured 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.