Summa Theologica Part IV (Tertia Pars) Part 161

[*Implicitly in the pa.s.sage referred to, but explicitly Serm. xv de verb. Apost.]), "He Who created thee without thee, will not justify thee without thee." Therefore it is evident that after sin the sacrament of Penance is necessary for salvation, even as bodily medicine after man has contracted a dangerous disease.

Reply Obj. 1: This gloss should apparently be understood as referring to the man who has a good will unimpaired by sin, for such a man has no cause for sorrow: but as soon as the good will is forfeited through sin, it cannot be restored without that sorrow whereby a man sorrows for his past sin, and which belongs to Penance.

Reply Obj. 2: As soon as a man falls into sin, charity, faith, and mercy do not deliver him from sin, without Penance. Because charity demands that a man should grieve for the offense committed against his friend, and that he should be anxious to make satisfaction to his friend; faith requires that he should seek to be justified from his sins through the power of Christ's Pa.s.sion which operates in the sacraments of the Church; and well-ordered pity necessitates that man should succor himself by repenting of the pitiful condition into which sin has brought him, according to Prov. 14:34: "Sin maketh nations miserable"; wherefore it is written (Ecclus. 30:24): "Have pity on thy own soul, pleasing G.o.d."

Reply Obj. 3: It was due to His power of _excellence,_ which He alone had, as stated above (Q. 64, A. 3), that Christ bestowed on the adulterous woman the effect of the sacrament of Penance, viz. the forgiveness of sins, without the sacrament of Penance, although not without internal repentance, which He operated in her by grace.

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SIXTH ARTICLE [III, Q. 84, Art. 6]

Whether Penance Is a Second Plank After s.h.i.+pwreck?

Objection 1: It would seem that Penance is not a second plank after s.h.i.+pwreck. Because on Isa. 3:9, "They have proclaimed abroad their sin as Sodom," a gloss says: "The second plank after s.h.i.+pwreck is to hide one's sins." Now Penance does not hide sins, but reveals them.

Therefore Penance is not a second plank.

Obj. 2: Further, in a building the foundation takes the first, not the second place. Now in the spiritual edifice, Penance is the foundation, according to Heb. 6:1: "Not laying again the foundation of Penance from dead works"; wherefore it precedes even Baptism, according to Acts 2:38: "Do penance, and be baptized every one of you." Therefore Penance should not be called a second plank.

Obj. 3: Further, all the sacraments are planks, i.e. helps against sin. Now Penance holds, not the second but the fourth, place among the sacraments, as is clear from what has been said above (Q. 65, AA.

1, 2). Therefore Penance should not be called a second plank after s.h.i.+pwreck.

_On the contrary,_ Jerome says (Ep. cx.x.x) that "Penance is a second plank after s.h.i.+pwreck."

_I answer that,_ That which is of itself precedes naturally that which is accidental, as substance precedes accident. Now some sacraments are, of themselves, ordained to man's salvation, e.g.

Baptism, which is the spiritual birth, Confirmation which is the spiritual growth, the Eucharist which is the spiritual food; whereas Penance is ordained to man's salvation accidentally as it were, and on something being supposed, viz. sin: for unless man were to sin actually, he would not stand in need of Penance and yet he would need Baptism, Confirmation, and the Eucharist; even as in the life of the body, man would need no medical treatment, unless he were ill, and yet life, birth, growth, and food are, of themselves, necessary to man.

Consequently Penance holds the second place with regard to the state of integrity which is bestowed and safeguarded by the aforesaid sacraments, so that it is called metaphorically "a second plank after s.h.i.+pwreck." For just as the first help for those who cross the sea is to be safeguarded in a whole s.h.i.+p, while the second help when the s.h.i.+p is wrecked, is to cling to a plank; so too the first help in this life's ocean is that man safeguard his integrity, while the second help is, if he lose his integrity through sin, that he regain it by means of Penance.

Reply Obj. 1: To hide one's sins may happen in two ways: first, in the very act of sinning. Now it is worse to sin in public than in private, both because a public sinner seems to sin more from contempt, and because by sinning he gives scandal to others.

Consequently in sin it is a kind of remedy to sin secretly, and it is in this sense that the gloss says that "to hide one's sins is a second plank after s.h.i.+pwreck"; not that it takes away sin, as Penance does, but because it makes the sin less grievous. Secondly, one hides one's sin previously committed, by neglecting to confess it: this is opposed to Penance, and to hide one's sins thus is not a second plank, but is the reverse, since it is written (Prov. 28:13): "He that hideth his sins shall not prosper."

Reply Obj. 2: Penance cannot be called the foundation of the spiritual edifice simply, i.e. in the first building thereof; but it is the foundation in the second building which is accomplished by destroying sin, because man, on his return to G.o.d, needs Penance first. However, the Apostle is speaking there of the foundation of spiritual doctrine. Moreover, the penance which precedes Baptism is not the sacrament of Penance.

Reply Obj. 3: The three sacraments which precede Penance refer to the s.h.i.+p in its integrity, i.e. to man's state of integrity, with regard to which Penance is called a second plank.

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SEVENTH ARTICLE [III, Q. 84, Art. 7]

Whether This Sacrament Was Suitably Inst.i.tuted in the New Law?

Objection 1: It would seem that this sacrament was unsuitably inst.i.tuted in the New Law. Because those things which belong to the natural law need not to be inst.i.tuted. Now it belongs to the natural law that one should repent of the evil one has done: for it is impossible to love good without grieving for its contrary. Therefore Penance was unsuitably inst.i.tuted in the New Law.

Obj. 2: Further, that which existed in the Old Law had not to be inst.i.tuted in the New. Now there was Penance in the old Law wherefore the Lord complains (Jer. 8:6) saying: "There is none that doth penance for his sin, saying: What have I done?" Therefore Penance should not have been inst.i.tuted in the New Law.

Obj. 3: Further, Penance comes after Baptism, since it is a second plank, as stated above (A. 6). Now it seems that our Lord inst.i.tuted Penance before Baptism, because we read that at the beginning of His preaching He said (Matt. 4:17): "Do penance, for the kingdom of heaven is at hand." Therefore this sacrament was not suitably inst.i.tuted in the New Law.

Obj. 4: Further, the sacraments of the New Law were inst.i.tuted by Christ, by Whose power they work, as stated above (Q. 62, A. 5; Q.

64, A. 1). But Christ does not seem to have inst.i.tuted this sacrament, since He made no use of it, as of the other sacraments which He inst.i.tuted. Therefore this sacrament was unsuitably inst.i.tuted in the New Law.

_On the contrary,_ our Lord said (Luke 24:46, 47): "It behooved Christ to suffer, and to rise again from the dead the third day: and that penance and remission of sins should be preached in His name unto all nations."

_I answer that,_ As stated above (A. 1, ad 1, ad 2), in this sacrament the acts of the penitent are as matter, while the part taken by the priest, who works as Christ's minister, is the formal and completive element of the sacrament. Now in the other sacraments the matter pre-exists, being provided by nature, as water, or by art, as bread: but that such and such a matter be employed for a sacrament requires to be decided by the inst.i.tution; while the sacrament derives its form and power entirely from the inst.i.tution of Christ, from Whose Pa.s.sion the power of the sacraments proceeds.

Accordingly the matter of this sacrament pre-exists, being provided by nature; since it is by a natural principle of reason that man is moved to repent of the evil he has done: yet it is due to Divine inst.i.tution that man does penance in this or that way. Wherefore at the outset of His preaching, our Lord admonished men, not only to repent, but also to "do penance," thus pointing to the particular manner of actions required for this sacrament. As to the part to be taken by the ministers, this was fixed by our Lord when He said to Peter (Matt. 16:19): "To thee will I give the keys of the kingdom of heaven," etc.; but it was after His resurrection that He made known the efficacy of this sacrament and the source of its power, when He said (Luke 24:47) that "penance and remission of sins should be preached in His name unto all nations," after speaking of His Pa.s.sion and resurrection. Because it is from the power of the name of Jesus Christ suffering and rising again that this sacrament is efficacious unto the remission of sins.

It is therefore evident that this sacrament was suitably inst.i.tuted in the New Law.

Reply Obj. 1: It is a natural law that one should repent of the evil one has done, by grieving for having done it, and by seeking a remedy for one's grief in some way or other, and also that one should show some signs of grief, even as the Ninevites did, as we read in John 3.

And yet even in their case there was also something of faith which they had received through Jonas' preaching, inasmuch as they did these things in the hope that they would receive pardon from G.o.d, according as we read (John 3:9): "Who can tell if G.o.d will turn and forgive, and will turn away from His fierce anger, and we shall not perish?" But just as other matters which are of the natural law were fixed in detail by the inst.i.tution of the Divine law, as we have stated in the Second Part (I-II, Q. 91, A. 4; I-II, Q. 95, A. 2; Q.

99), so was it with Penance.

Reply Obj. 2: Things which are of the natural law were determined in various ways in the Old and in the New Law, in keeping with the imperfection of the Old, and the perfection of the New. Wherefore Penance was fixed in a certain way in the Old Law--with regard to sorrow, that it should be in the heart rather than in external signs, according to Joel 2:13: "Rend your hearts and not your garments"; and with regard to seeking a remedy for sorrow, that they should in some way confess their sins, at least in general, to G.o.d's ministers.

Wherefore the Lord said (Lev. 5:17, 18): "If anyone sin through ignorance ... he shall offer of the flocks a ram without blemish to the priest, according to the measure and estimation of the sin, and the priest shall pray for him, because he did it ignorantly, and it shall be forgiven him"; since by the very fact of making an offering for his sin, a man, in a fas.h.i.+on, confessed his sin to the priest.

And accordingly it is written (Prov. 28:13): "He that hideth his sins, shall not prosper: but he that shall confess, and forsake them, shall obtain mercy." Not yet, however, was the power of the keys inst.i.tuted, which is derived from Christ's Pa.s.sion, and consequently it was not yet ordained that a man should grieve for his sin, with the purpose of submitting himself by confession and satisfaction to the keys of the Church, in the hope of receiving forgiveness through the power of Christ's Pa.s.sion.

Reply Obj. 3: If we note carefully what our Lord said about the necessity of Baptism (John 3:3, seqq.), we shall see that this was said before His words about the necessity of Penance (Matt. 4:17); because He spoke to Nicodemus about Baptism before the imprisonment of John, of whom it is related afterwards (John 3:23, 24) that he baptized, whereas His words about Penance were said after John was cast into prison.

If, however, He had admonished men to do penance before admonis.h.i.+ng them to be baptized, this would be because also before Baptism some kind of penance is required, according to the words of Peter (Acts 2:38): "Do penance, and be baptized, every one of you."

Reply Obj. 4: Christ did not use the Baptism which He inst.i.tuted, but was baptized with the baptism of John, as stated above (Q. 39, AA. 1, 2). Nor did He use it actively by administering it Himself, because He "did not baptize" as a rule, "but His disciples" did, as related in John 4:2, although it is to be believed that He baptized His disciples, as Augustine a.s.serts (Ep. cclxv, ad Seleuc.). But with regard to His inst.i.tution of this sacrament it was nowise fitting that He should use it, neither by repenting Himself, in Whom there was no sin, nor by administering the sacrament to others, since, in order to show His mercy and power, He was wont to confer the effect of this sacrament without the sacrament itself, as stated above (A.

5, ad 3). On the other hand, He both received and gave to others the sacrament of the Eucharist, both in order to commend the excellence of that sacrament, and because that sacrament is a memorial of His Pa.s.sion, in which Christ is both priest and victim.

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EIGHTH ARTICLE [III, Q. 84, Art. 8]

Whether Penance Should Last Till the End of Life?

Objection 1: It would seem that Penance should not last till the end of life. Because Penance is ordained for the blotting out of sin. Now the penitent receives forgiveness of his sins at once, according to Ezech. 18:21: "If the wicked do penance for all his sins which he hath committed ... he shall live and shall not die." Therefore there is no need for Penance to be further prolonged.

Obj. 2: Further, Penance belongs to the state of beginners. But man ought to advance from that state to the state of the proficient, and, from this, on to the state of the perfect. Therefore man need not do Penance till the end of his life.

Obj. 3: Further, man is bound to observe the laws of the Church in this as in the other sacraments. But the duration of repentance is fixed by the canons, so that, to wit, for such and such a sin one is bound to do penance for so many years. Therefore it seems that Penance should not be prolonged till the end of life.

_On the contrary,_ Augustine says in his book, _De Poenitentia_ [*De vera et falsa Poenitentia, the authors.h.i.+p of which is unknown]: "What remains for us to do, save to sorrow ever in this life? For when sorrow ceases, repentance fails; and if repentance fails, what becomes of pardon?"

_I answer that,_ Penance is twofold, internal and external. Internal penance is that whereby one grieves for a sin one has committed, and this penance should last until the end of life. Because man should always be displeased at having sinned, for if he were to be pleased thereat, he would for this very reason fall into sin and lose the fruit of pardon. Now displeasure causes sorrow in one who is susceptible to sorrow, as man is in this life; but after this life the saints are not susceptible to sorrow, wherefore they will be displeased at, without sorrowing for, their past sins, according to Isa. 65:16. "The former distresses are forgotten."

External penance is that whereby a man shows external signs of sorrow, confesses his sins verbally to the priest who absolves him, and makes satisfaction for his sins according to the judgment of the priest. Such penance need not last until the end of life, but only for a fixed time according to the measure of the sin.

Reply Obj. 1: True penance not only removes past sins, but also preserves man from future sins. Consequently, although a man receives forgiveness of past sins in the first instant of his true penance, nevertheless he must persevere in his penance, lest he fall again into sin.

Reply Obj. 2: To do penance both internal and external belongs to the state of beginners, of those, to wit, who are making a fresh start from the state of sin. But there is room for internal penance even in the proficient and the perfect, according to Ps. 83:7: "In his heart he hath disposed to ascend by steps, in the vale of tears." Wherefore Paul says (1 Cor. 15:9): "I ... am not worthy to be called an apostle because I persecuted the Church of G.o.d."

Reply Obj. 3: These durations of time are fixed for penitents as regards the exercise of external penance.

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NINTH ARTICLE [III, Q. 84, Art. 9]

Whether Penance Can Be Continuous?