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Objection 1: It would seem that the subject of penance is not
properly the will. For penance is a species of sorrow. But sorrow is
in the concupiscible part, even as joy is. Therefore penance is in
the concupiscible faculty.
Objection 2: Further, penance is a kind of vengeance, as
Augustine states in De Poenitentia [De vera et falsa
Poenitentia]. But vengeance seems to regard the irascible faculty,
since anger is the desire for vengeance. Therefore it seems that
penance is in the irascible part.
Objection 3: Further, the past is the proper object of the memory,
according to the Philosopher (De Memoria i). Now penance regards
the past, as stated above (Article 1, ad 2, ad 3). Therefore
penance is subjected in the memory.
Objection 4: Further, nothing acts where it is not. Now penance
removes sin from all the powers of the soul. Therefore penance is in
every power of the soul, and not only in the will.
On the contrary, Penance is a kind of sacrifice, according to Ps.
50:19: "A sacrifice to God is an afflicted spirit." But to
offer a sacrifice is an act of the will, according to Ps. 53:8:
"I will freely sacrifice to Thee." Therefore penance is in the
will.
I answer that, We can speak of penance in two ways: first, in so
far as it is a passion, and thus, since it is a kind of sorrow, it is
in the concupiscible part as its subject; secondly, in so far as it is
a virtue, and thus, as stated above (Article 3), it is a species
of justice. Now justice, as stated in the FS, Question 56,
Article 6, is subjected in the rational appetite which is the will.
Therefore it is evident that penance, in so far as it is a virtue, is
subjected in the will, and its proper act is the purpose of amending
what was committed against God.
Reply to Objection 1: This argument considers penance as a
passion.
Reply to Objection 2: To desire vengeance on another, through
passion, belongs to the irascible appetite, but to desire or take
vengeance on oneself or on another, through reason, belongs to the
will.
Reply to Objection 3: The memory is a power that apprehends the
past. But penance belongs not to the apprehensive but to the
appetitive power, which presupposes an act of the apprehension.
Wherefore penance is not in the memory, but presupposes it.
Reply to Objection 4: The will, as stated above (FP, Question
82, Article 4; FS, Question 9, Article 1), moves all the
other powers of the soul; so that it is not unreasonable for penance to
be subjected in the will, and to produce an effect in each power of the
soul.
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