Quaestio 90 Question 90 De partibus poenitentiae in generali The Parts of Penance, in General Deinde considerandum est de partibus poenitentiae. Et primo, in generali; secundo, in speciali de singulis. We must now consider the parts of penance: (1) in general; (2) each one in particular. Circa primum quaeruntur quatuor. Under the first head there are four points of inquiry: Primo, utrum poenitentia habeat partes. (1) Whether penance has any parts? Secundo, de numero partium. (2) Of the number of its parts; Tertio, quales partes sint. (3) What kind of parts are they? Quarto, de divisione eius in partes subiectivas. (4) Of its division into subjective parts. Articulus 1 Article 1 Utrum poenitentiae debent partes assignari Whether penance should be assigned any parts? Ad primum sic proceditur. Videtur quod poenitentiae non debent partes assignari. Sacramenta enim sunt in quibus divina virtus secretius operatur salutem. Sed virtus divina est una et simplex. Non ergo poenitentiae, cum sit sacramentum, debent partes assignari. 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. Praeterea, poenitentia est virtus, et est sacramentum. Sed ei inquantum est virtus, non assignantur partes, cum virtus sit habitus quidam, qui est simplex qualitas mentis. Similiter etiam ei poenitentiae inquantum est sacramentum, non videtur quod partes sint assignandae, quia Baptismo et aliis sacramentis non assignantur partes. Ergo poenitentiae nullae debent partes assignari. 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. Praeterea, poenitentiae materia est peccatum, ut supra dictum est. Sed peccato non assignantur partes. Ergo etiam nec poenitentiae sunt partes assignandae. 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. Sed contra est quod partes sunt ex quibus perfectio alicuius integratur. Sed poenitentiae perfectio integratur ex pluribus, scilicet ex contritione, confessione et satisfactione. Ergo poenitentia habet partes. 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. Respondeo dicendum quod partes rei sunt in quas materialiter totum dividitur, habent enim se partes ad totum sicut materia ad formam; unde in II Physic. partes ponuntur in genere causae materialis, totum autem in genere causae formalis. Ubicumque igitur ex parte materiae invenitur aliqua pluralitas, ibi est invenire partium rationem. 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. Dictum est autem supra quod in sacramento poenitentiae actus humani se habent per modum materiae. Et ideo, cum plures actus humani requirantur ad perfectionem poenitentiae, scilicet contritio, confessio et satisfactio, ut infra patebit, consequens est quod sacramentum poenitentiae habeat partes. 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. Ad primum ergo dicendum quod quodlibet sacramentum habet simplicitatem ratione virtutis divinae, quae in eo operatur. Sed virtus divina, propter sui magnitudinem, operari potest et per unum et per multa, ratione quorum alicui sacramento possunt partes assignari. 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. Ad secundum dicendum quod poenitentiae secundum quod est virtus, non assignantur partes, actus enim humani, qui multiplicantur in poenitentia, non comparantur ad habitum virtutis sicut partes, sed sicut effectus. Unde relinquitur quod partes assignentur poenitentiae inquantum est sacramentum, ad quod actus humani comparantur ut materia. In aliis autem sacramentis materia non sunt actus humani, sed aliqua res exterior, una quidem simplex, ut aqua vel oleum; sive composita, ut chrisma. Et ideo aliis sacramentis non assignantur partes. 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. Ad tertium dicendum quod peccata sunt materia remota poenitentiae, inquantum scilicet sunt ut materia vel obiectum humanorum actuum, qui sunt propria materia poenitentiae prout est sacramentum. 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. Articulus 2 Article 2 Utrum convenienter assignentur partes poenitentiae contritio, confessio et satisfactio Whether contrition, confession, and satisfaction are fittingly assigned as parts of penance? Ad secundum sic proceditur. Videtur quod inconvenienter assignentur partes poenitentiae contritio, confessio et satisfactio. Contritio enim est in corde, et sic pertinet ad interiorem poenitentiam. Confessio autem est in ore, et satisfactio in opere, et sic duo ultima pertinent ad poenitentiam exteriorem. Poenitentia autem interior non est sacramentum, sed sola poenitentia exterior, quae sensui subiacet. Non ergo convenienter assignantur hae partes sacramento poenitentiae. 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 exterior 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. Praeterea, in sacramento novae legis confertur gratia, ut supra habitum est. Sed in satisfactione non confertur aliqua gratia. Ergo satisfactio non est pars sacramenti. 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. Praeterea, non est idem fructus rei et pars. Sed satisfactio est fructus poenitentiae, secundum illud Luc. III, facite vobis dignos fructus poenitentiae. Ergo non est pars poenitentiae. 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. Praeterea, poenitentia ordinatur contra peccatum. Sed peccatum potest perfici solum in corde per consensum, ut in secunda parte habitum est. Ergo et poenitentia. Non ergo debent poenitentiae partes poni confessio oris et satisfactio operis. 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. Sed contra, videtur quod debeant poni plures partes poenitentiae. Pars enim hominis ponitur non solum corpus, quasi materia, sed etiam anima, quae est forma. Sed tria praedicta, cum sint actus poenitentis, se habent sicut materia, absolutio autem sacerdotis se habet per modum formae. Ergo absolutio sacerdotis debet poni quarta pars poenitentiae. 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. Respondeo dicendum quod duplex est pars, ut dicitur in V Metaphys. scilicet pars essentiae, et pars quantitatis. Partes quidem essentiae sunt, naturaliter quidem, forma et materia, logice autem, genus et differentia. Hoc autem modo quodlibet sacramentum distinguitur in materiam et formam sicut in partes essentiae, unde et supra dictum est quod sacramenta consistunt in rebus et verbis. Sed quia quantitas se tenet ex parte materiae, partes quantitatis sunt partes materiae. Et hoc modo sacramento poenitentiae specialiter assignantur partes, ut supra dictum est, quantum ad actus poenitentis, qui sunt materia huius sacramenti. 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. Dictum est autem supra quod alio modo fit recompensatio offensae in poenitentia, et in vindicativa iustitia. Nam in vindicativa iustitia fit recompensatio secundum arbitrium iudicis, non secundum voluntatem offendentis vel offensi, sed in poenitentia fit recompensatio offensae secundum voluntatem peccantis, et secundum arbitrium Dei, in quem peccatur; quia hic non quaeritur sola reintegratio aequalitatis iustitiae, sicut in iustitia vindicativa, sed magis reconciliatio amicitiae, quod fit dum offendens recompensat secundum voluntatem eius quem offendit. Sic igitur requiritur ex parte poenitentis, primo quidem, voluntas recompensandi, quod fit per contritionem; secundo, quod se subiiciat arbitrio sacerdotis loco Dei, quod fit in confessione; tertio, quod recompenset secundum arbitrium ministri Dei, quod fit in satisfactione. Et ideo contritio, confessio et satisfactio ponuntur partes poenitentiae. 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. Ad primum ergo dicendum quod contritio secundum essentiam quidem est in corde, et pertinet ad interiorem poenitentiam, virtualiter autem pertinet ad poenitentiam exteriorem, inquantum scilicet implicat propositum confitendi et satisfaciendi. 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. Ad secundum dicendum quod satisfactio confert gratiam prout est in proposito, et auget eam prout est in executione, sicut Baptismus in adultis, ut supra dictum est. 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). Ad tertium dicendum quod satisfactio est pars poenitentiae sacramenti; fructus autem poenitentiae virtutis. Reply Obj. 3: Satisfaction is a part of penance as a sacrament, and a fruit of penance as a virtue. Ad quartum dicendum quod plura requiruntur ad bonum, quod procedit ex integra causa, quam ad malum, quod procedit ex singularibus defectibus, secundum Dionysium, IV cap. de Div. Nom. Et ideo, licet peccatum perficiatur in consensu cordis, ad perfectionem tamen poenitentiae requiritur et contritio cordis, et confessio oris, et satisfactio operis. 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. Ad contrarium patet solutio per ea quae dicta sunt. The Reply to the Fifth Objection is clear from what has been said. Articulus 3 Article 3 Utrum praedicta tria sint partes integrales poenitentiae Whether these three are integral parts of penance? Ad tertium sic proceditur. Videtur quod praedicta tria non sint partes integrales poenitentiae. Poenitentia enim, ut dictum est, contra peccatum ordinatur. Sed peccatum cordis, oris et operis sunt partes subiectivae peccati, et non partes integrales, quia peccatum de quolibet horum praedicatur. Ergo etiam in poenitentia contritio cordis et confessio oris et satisfactio operis non sunt partes integrales. 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.