ccore/rhetoric-saint-thomas-aquinas · Datasets at Hugging Face

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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 Objection 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 Objection 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.

Objection 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.

Objection 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.

Contrary: Augustine says in _De Poenitentia_ [*Cf. Hom. 30
inter 1] that these three are species of Penance.

Response: 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
stated above (Q. 87, AA. 2, 3).

Reply Objection 1: The penance which precedes Baptism is not a sacrament,
but an act of virtue disposing one to that sacrament.

Reply Objection 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 Objection 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.

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 Objection 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 Objection 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.

Objection 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.

Objection 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.

Contrary: Augustine says in _De Poenitentia_ [*Cf. Hom. 30

inter 1] that these three are species of Penance.

Response: 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

stated above (Q. 87, AA. 2, 3).

Reply Objection 1: The penance which precedes Baptism is not a sacrament,

but an act of virtue disposing one to that sacrament.

Reply Objection 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 Objection 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.