--- title: "Summa Theologica, Second Half" author: "Thomas Aquinas" translator: "Fathers of the English Dominican Province" languages: [en] shelf: "Medieval" section: 594 of 935 url: https://scriptura.si/works/thomas-aquinas-summa-theologica-second-half/594/ cite: "Thomas Aquinas, tr. Fathers of the English Dominican Province, Summa Theologica, Second Half, section 594. Scriptura (scriptura.si), https://scriptura.si/works/thomas-aquinas-summa-theologica-second-half/594/" --- # Summa Theologica, Second Half *Thomas Aquinas, tr. Fathers of the English Dominican Province* Courage and temperance, the states of life, then Christ, the sacraments and the last things. ## 594. III · Q. 90, Art. 4: Whether Penance is fittingly divided into penance before Baptism, penance for mortal sins, and penance for venial sins? Source: https://scriptura.si/works/thomas-aquinas-summa-theologica-second-half/594/ · cite a paragraph as https://scriptura.si/works/thomas-aquinas-summa-theologica-second-half/594/#p-N [¶0] Whether Penance is fittingly divided into penance before Baptism, penance for mortal sins, and penance for venial sins? [¶1] 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. [¶2] 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. [¶3] 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. [¶4] On the contrary, Augustine says in De Poenitentia [*Cf. Hom. 30 inter 1] that these three are species of Penance. [¶5] I answer that, 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. [¶6] 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 FS, Q 1, A 3; FS, 18, AA 4,6, it is reasonable to distinguish various species of penance, according to the various changes intended by the penitent. [¶7] 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). [¶8] Reply to Objection 1: The penance which precedes Baptism is not a sacrament, but an act of virtue disposing one to that sacrament. [¶9] Reply to 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. [¶10] Reply to 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. ### Supplement (xp): to the Third Part of the Summa Theologica [¶12] SUPPLEMENT (XP): TO THE THIRD PART OF THE SUMMA THEOLOGICA OF ST. THOMAS AQUINAS GATHERED FROM HIS COMMENTARY ON BOOK IV OF THE SENTENCES (QQ 1 -99) ### Editor's Note: [¶14] After writing these few questions of the treatise on Penance, St. Thomas was called to the heavenly reward which he had merited by writing so well of his Divine Master. The remainder of the Summa Theologica, known as the Supplement, was compiled probably by Fra Rainaldo da Piperno, companion and friend of the Angelic Doctor, and was gathered from St. Thomas's commentary on the Fourth Book of the Sentences of Peter Lombard. This commentary was written in the years 1235-1253, while St. Thomas was under thirty years of age. Everywhere it reveals the influence of him whom St. Thomas always called the Master. But that influence was not to be always supreme. That the mind of the Angelic Doctor moved forward to positions which directly contradicted the Master may be seen by any student of the Summa Theologica. The compiler of the Supplement was evidently well acquainted with the commentary on the Sentences, which had been in circulation for some twenty years or more, but it is probable that he was badly acquainted with the Summa Theologica. This will be realized and must be borne in mind when we read the Supplement, notably TP, Q 62, A 1; also Q 43, A 3, ad 2 of the Supplement. ### Supp. · Question 1: Supplement (xp): to the Third Part of the Summa Theologica of St. Thomas Aquinas Gathered From His Commentary on Book IV of the Sentences [¶16] OF THE PARTS OF PENANCE, IN PARTICULAR, AND FIRST OF CONTRITION (THREE ARTICLES) [¶17] We must now consider each single part of Penance, and (1) Contrition; (2) Confession; (3) Satisfaction. The consideration about Contrition will be fourfold: (1) What is it? (2) What should it be about? (3) How great should it be? (4) Of its duration; (5) Of its effect. [¶18] Under the first head there are three points of inquiry: [¶19] (1) Whether Contrition is suitably defined? [¶20] (2) Whether it is an act of virtue? [¶21] (3) Whether attrition can become contrition?