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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.
Objection 2: Further, grace is conferred in the sacraments of the
New Law, as stated above (Question 62, Articles 1,3). But
no grace is conferred in satisfaction. Therefore satisfaction is not
part of a sacrament.
Objection 3: Further, the fruit of a thing is not the same as its
part. But satisfaction is a fruit of penance, according to Lk.
3:8: "Bring forth . . . fruits worthy of penance." Therefore
it is not a part of Penance.
Objection 4: Further, Penance is ordained against sin. But sin
can be completed merely in the thought by consent, as stated in the
FS, Question 72, Article 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 (Question 60, Articles 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 (Article 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 (Question 85, Article 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 to Objection 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 to Objection 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
(Question 68, Article 2; Question 69, Article 8).
Reply to Objection 3: Satisfaction is a part of Penance as a
sacrament, and a fruit of penance as a virtue.
Reply to Objection 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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