Whether These Three Are Integral Parts of Penance?
Objection 1: It would seem that these three are not integral parts of
Penance. For, as stated above (Q. 84, A. 3), Penance is ordained
against sin. But sins of thought, word, and deed are the subjective
and not integral parts of sin, because sin is predicated of each one
of them. Therefore in Penance also, contrition in thought, confession
in word, and satisfaction in deed are not integral parts.
Obj. 2: Further, no integral part includes within itself another that
is condivided with it. But contrition includes both confession and
satisfaction in the purpose of amendment. Therefore they are not
integral parts.
Obj. 3: Further, a whole is composed of its integral parts, taken at
the same time and equally, just as a line is made up of its parts.
But such is not the case here. Therefore these are not integral parts
of Penance.
_On the contrary,_ Integral parts are those by which the perfection
of the whole is integrated. But the perfection of Penance is
integrated by these three. Therefore they are integral parts of
Penance.
_I answer that,_ Some have said that these three are subjective parts
of Penance. But this is impossible, because the entire power of the
whole is present in each subjective part at the same time and
equally, just as the entire power of an animal, as such, is assured
to each animal species, all of which species divide the animal genus
at the same time and equally: which does not apply to the point in
question. Wherefore others have said that these are potential parts:
yet neither can this be true, since the whole is present, as to the
entire essence, in each potential part, just as the entire essence of
the soul is present in each of its powers: which does not apply to
the case in point. Therefore it follows that these three are integral
parts of Penance, the nature of which is that the whole is not
present in each of the parts, either as to its entire power, or as to
its entire essence, but that it is present to all of them together at
the same time.
Reply Obj. 1: Sin forasmuch as it is an evil, can be completed in one
single point, as stated above (A. 2, ad 4); and so the sin which is
completed in thought alone, is a special kind of sin. Another species
is the sin that is completed in thought and word: and yet a third
species is the sin that is completed in thought, word, and deed; and
the quasi-integral parts of this last sin, are that which is in
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 Obj. 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 Obj. 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.
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