Whether Contrition, Confession, and Satisfaction Are Fittingly
Assigned As Parts of Penance?
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.
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.
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.
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.
_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 (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.
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.
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.
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).
Reply Obj. 3: Satisfaction is a part of Penance as a sacrament, and a
fruit of penance as a virtue.
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.
The Reply to the Fifth Objection is clear from what has been said.
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