Whether Penance Is a Sacrament?
Objection 1: It would seem that Penance is not a sacrament. For
Gregory [*Cf. Isidore, Etym. vi, ch. 19] says: "The sacraments are
Baptism, Chrism, and the Body and Blood of Christ; which are called
sacraments because under the veil of corporeal things the Divine
power works out salvation in a hidden manner." But this does not
happen in Penance, because therein corporeal things are not employed
that, under them, the power of God may work our salvation. Therefore
Penance is not a sacrament.
Obj. 2: Further, the sacraments of the Church are shown forth by the
ministers of Christ, according to 1 Cor. 4:1: "Let a man so account
of us as of the ministers of Christ, and the dispensers of the
mysteries of God." But Penance is not conferred by the ministers of
Christ, but is inspired inwardly into man by God, according to Jer.
31:19: "After Thou didst convert me, I did penance." Therefore it
seems that Penance is not a sacrament.
Obj. 3: Further, in the sacraments of which we have already spoken
above, there is something that is sacrament only, something that is
both reality and sacrament, and something that is reality only, as is
clear from what has been stated (Q. 66, A. 1). But this does not
apply to Penance. Therefore Penance is not a sacrament.
_On the contrary,_ As Baptism is conferred that we may be cleansed
from sin, so also is Penance: wherefore Peter said to Simon Magus
(Acts 8:22): "Do penance . . . from this thy wickedness." But Baptism
is a sacrament as stated above (Q. 66, A. 1). Therefore for the same
reason Penance is also a sacrament.
_I answer that,_ As Gregory says [*Isidore, Etym. vi, ch. 19], "a
sacrament consists in a solemn act, whereby something is so done that
we understand it to signify the holiness which it confers." Now it is
evident that in Penance something is done so that something holy is
signified both on the part of the penitent sinner, and on the part of
the priest absolving, because the penitent sinner, by deed and word,
shows his heart to have renounced sin, and in like manner the priest,
by his deed and word with regard to the penitent, signifies the work
of God Who forgives his sins. Therefore it is evident that Penance,
as practiced in the Church, is a sacrament.
Reply Obj. 1: By corporeal things taken in a wide sense we may
understand also external sensible actions, which are to this
sacrament what water is to Baptism, or chrism to Confirmation. But it
is to be observed that in those sacraments, whereby an exceptional
grace surpassing altogether the proportion of a human act, is
conferred, some corporeal matter is employed externally, e.g. in
Baptism, which confers full remission of all sins, both as to guilt
and as to punishment, and in Confirmation, wherein the fulness of the
Holy Ghost is bestowed, and in Extreme Unction, which confers perfect
spiritual health derived from the virtue of Christ as from an
extrinsic principle. Wherefore, such human acts as are in these
sacraments, are not the essential matter of the sacrament, but are
dispositions thereto. On the other hand, in those sacraments whose
effect corresponds to that of some human act, the sensible human act
itself takes the place of matter, as in the case of Penance and
Matrimony, even as in bodily medicines, some are applied externally,
such as plasters and drugs, while others are acts of the person who
seeks to be cured, such as certain exercises.
Reply Obj. 2: In those sacraments which have a corporeal matter, this
matter needs to be applied by a minister of the Church, who stands in
the place of Christ, which denotes that the excellence of the power
which operates in the sacraments is from Christ. But in the sacrament
of Penance, as stated above (ad 1), human actions take the place of
matter, and these actions proceed from internal inspiration,
wherefore the matter is not applied by the minister, but by God
working inwardly; while the minister furnishes the complement of the
sacrament, when he absolves the penitent.
Reply Obj. 3: In Penance also, there is something which is sacrament
only, viz. the acts performed outwardly both by the repentant sinner,
and by the priest in giving absolution; that which is reality and
sacrament is the sinner's inward repentance; while that which is
reality, and not sacrament, is the forgiveness of sin. The first of
these taken altogether is the cause of the second; and the first and
second together are the cause of the third.
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