_On the contrary,_ It is written (Isa. 26:17): "As a woman with child, when she draweth near the time of her delivery, is in pain, and crieth out in her pangs, so ere we become," by penance, to wit; and according to another [*The Septuagint] version the text continues: "Through fear of Thee, O Lord, we have conceived, and been as it were in labor, and have brought forth the spirit of salvation,"
i.e. of salutary penance, as is clear from what precedes. Therefore penance results from fear.
_I answer that,_ We may speak of penance in two ways: first, as to the habit, and then it is infused by G.o.d immediately without our operating as princ.i.p.al agents, but not without our co-operating dispositively by certain acts. Secondly, we may speak of penance, with regard to the acts whereby in penance we co-operate with G.o.d operating, the first principle [*Cf. I-II, Q. 113] of which acts is the operation of G.o.d in turning the heart, according to Lam. 5:21: "Convert us, O Lord, to Thee, and we shall be converted"; the second, an act of faith; the third, a movement of servile fear, whereby a man is withdrawn from sin through fear of punishment; the fourth, a movement of hope, whereby a man makes a purpose of amendment, in the hope of obtaining pardon; the fifth, a movement of charity, whereby sin is displeasing to man for its own sake and no longer for the sake of the punishment; the sixth, a movement of filial fear whereby a man, of his own accord, offers to make amends to G.o.d through fear of Him.
Accordingly it is evident that the act of penance results from servile fear as from the first movement of the appet.i.te in this direction and from filial fear as from its immediate and proper principle.
Reply Obj. 1: Sin begins to displease a man, especially a sinner, on account of the punishments which servile fear regards, before it displeases him on account of its being an offense against G.o.d, or on account of its wickedness, which pertains to charity.
Reply Obj. 2: When the kingdom of heaven is said to be at hand, we are to understand that the king is on his way, not only to reward but also to punish. Wherefore John the Baptist said (Matt. 3:7): "Ye brood of vipers, who hath showed you to flee from the wrath to come?"
Reply Obj. 3: Even the movement of fear proceeds from G.o.d"s act in turning the heart; wherefore it is written (Deut. 5:29): "Who shall give them to have such a mind, to fear Me?" And so the fact that penance results from fear does not hinder its resulting from the act of G.o.d in turning the heart.
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SIXTH ARTICLE [III, Q. 85, Art. 6]
Whether Penance Is the First of the Virtues?
Objection 1: It would seem that penance is the first of the virtues.
Because, on Matt. 3:2, "Do penance," etc., a gloss says: "The first virtue is to destroy the old man, and hate sin by means of penance."
Obj. 2: Further, withdrawal from one extreme seems to precede approach to the other. Now all the other virtues seem to regard approach to a term, because they all direct man to do good; whereas penance seems to direct him to withdraw from evil. Therefore it seems that penance precedes all the other virtues.
Obj. 3: Further, before penance, there is sin in the soul. Now no virtue is compatible with sin in the soul. Therefore no virtue precedes penance, which is itself the first of all and opens the door to the others by expelling sin.
_On the contrary,_ Penance results from faith, hope, and charity, as already stated (AA. 2, 5). Therefore penance is not the first of the virtues.
_I answer that,_ In speaking of the virtues, we do not consider the order of time with regard to the habits, because, since the virtues are connected with one another, as stated in the Second Part (I-II, Q. 65, A. 1), they all begin at the same time to be in the soul; but one is said to precede the other in the order of nature, which order depends on the order of their acts, in so far as the act of one virtue presupposes the act of another. Accordingly, then, one must say that, even in the order of time, certain praiseworthy acts can precede the act and the habit of penance, e.g. acts of dead faith and hope, and an act of servile fear; while the act and habit of charity are, in point of time, simultaneous with the act and habit of penance, and with the habits of the other virtues. For, as was stated in the Second Part (I-II, Q. 113, AA. 7, 8), in the justification of the unG.o.dly, the movement of the free-will towards G.o.d, which is an act of faith quickened by charity, and the movement of the free-will towards sin, which is the act of penance, are simultaneous. Yet of these two acts, the former naturally precedes the latter, because the act of the virtue of penance is directed against sin, through love of G.o.d; where the first-mentioned act is the reason and cause of the second.
Consequently penance is not simply the first of the virtues, either in the order of time, or in the order of nature, because, in the order of nature, the theological virtues precede it simply.
Nevertheless, in a certain respect, it is the first of the other virtues in the order of time, as regards its act, because this act is the first in the justification of the unG.o.dly; whereas in the order of nature, the other virtues seem to precede, as that which is natural precedes that which is accidental; because the other virtues seem to be necessary for man"s good, by reason of their very nature, whereas penance is only necessary if something, viz. sin, be presupposed, as stated above (Q. 55, A. 2), when we spoke of the relation of the sacrament of penance to the other sacraments aforesaid.
Reply Obj. 1: This gloss is to be taken as meaning that the act of penance is the first in point of time, in comparison with the acts of the other virtues.
Reply Obj. 2: In successive movements withdrawal from one extreme precedes approach to the other, in point of time; and also in the order of nature, if we consider the subject, i.e. the order of the material cause; but if we consider the order of the efficient and final causes, approach to the end is first, for it is this that the efficient cause intends first of all: and it is this order which we consider chiefly in the acts of the soul, as stated in _Phys._ ii.
Reply Obj. 3: Penance opens the door to the other virtues, because it expels sin by the virtues of faith, hope and charity, which precede it in the order of nature; yet it so opens the door to them that they enter at the same time as it: because, in the justification of the unG.o.dly, at the same time as the free-will is moved towards G.o.d and against sin, the sin is pardoned and grace infused, and with grace all the virtues, as stated in the I-II, Q. 65, AA. 3, 5.
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QUESTION 86
OF THE EFFECT OF PENANCE, AS REGARDS THE PARDON OF MORTAL SIN (In Six Articles)
We must now consider the effect of Penance; and (1) as regards the pardon of mortal sins; (2) as regards the pardon of venial sins; (3) as regards the return of sins which have been pardoned; (4) as regards the recovery of the virtues.
Under the first head there are six points of inquiry:
(1) Whether all mortal sins are taken away by Penance?
(2) Whether they can be taken away without Penance?
(3) Whether one can be taken away without the other?
(4) Whether Penance takes away the guilt while the debt remains?
(5) Whether any remnants of sin remain?
(6) Whether the removal of sin is the effect of Penance as a virtue, or as a sacrament?
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FIRST ARTICLE [III, Q. 86, Art. 1]
Whether All Sins Are Taken Away by Penance?
Objection 1: It would seem that not all sins are taken away by Penance. For the Apostle says (Heb. 12:17) that Esau "found no place of repentance, although with tears he had sought it," which a gloss explains as meaning that "he found no place of pardon and blessing through Penance": and it is related (2 Macc. 9:13) of Antiochus, that "this wicked man prayed to the Lord, of Whom he was not to obtain mercy." Therefore it does not seem that all sins are taken away by Penance.
Obj. 2: Further, Augustine says (De Serm. Dom. in Monte i) that "so great is the stain of that sin (namely, when a man, after coming to the knowledge of G.o.d through the grace of Christ, resists fraternal charity, and by the brands of envy combats grace itself) that he is unable to humble himself in prayer, although he is forced by his wicked conscience to acknowledge and confess his sin." Therefore not every sin can be taken away by Penance.
Obj. 3: Further, our Lord said (Matt. 12:32): "He that shall speak against the Holy Ghost, it shall not be forgiven him, neither in this world nor in the world to come." Therefore not every sin can be pardoned through Penance.
_On the contrary,_ It is written (Ezech. 18:22): "I will not remember" any more "all his iniquities that he hath done."
_I answer that,_ The fact that a sin cannot be taken away by Penance may happen in two ways: first, because of the impossibility of repenting of sin; secondly, because of Penance being unable to blot out a sin. In the first way the sins of the demons and of men who are lost, cannot be blotted out by Penance, because their will is confirmed in evil, so that sin cannot displease them as to its guilt, but only as to the punishment which they suffer, by reason of which they have a kind of repentance, which yet is fruitless, according to Wis. 5:3: "Repenting, and groaning for anguish of spirit."
Consequently such Penance brings no hope of pardon, but only despair.
Nevertheless no sin of a wayfarer can be such as that, because his will is flexible to good and evil. Wherefore to say that in this life there is any sin of which one cannot repent, is erroneous, first, because this would destroy free-will, secondly, because this would be derogatory to the power of grace, whereby the heart of any sinner whatsoever can be moved to repent, according to Prov. 21:1: "The heart of the king is in the hand of the Lord: whithersoever He will He shall turn it."
It is also erroneous to say that any sin cannot be pardoned through true Penance. First, because this is contrary to Divine mercy, of which it is written (Joel 2:13) that G.o.d is "gracious and merciful, patient, and rich in mercy, and ready to repent of the evil"; for, in a manner, G.o.d would be overcome by man, if man wished a sin to be blotted out, which G.o.d were unwilling to blot out. Secondly, because this would be derogatory to the power of Christ"s Pa.s.sion, through which Penance produces its effect, as do the other sacraments, since it is written (1 John 2:2): "He is the propitiation for our sins, and not for ours only, but also for those of the whole world."
Therefore we must say simply that, in this life, every sin can be blotted out by true Penance.
Reply Obj. 1: Esau did not truly repent. This is evident from his saying (Gen. 27:41): "The days will come of the mourning of my father, and I will kill my brother Jacob." Likewise neither did Antiochus repent truly; since he grieved for his past sin, not because he had offended G.o.d thereby, but on account of the sickness which he suffered in his body.
Reply Obj. 2: These words of Augustine should be understood thus: "So great is the stain of that sin, that man is unable to humble himself in prayer," i.e. it is not easy for him to do so; in which sense we say that a man cannot be healed, when it is difficult to heal him.
Yet this is possible by the power of G.o.d"s grace, which sometimes turns men even "into the depths of the sea" (Ps. 67:23).
Reply Obj. 3: The word or blasphemy spoken against the Holy Ghost is final impenitence, as Augustine states (De Verb. Dom. xi), which is altogether unpardonable, because after this life is ended, there is no pardon of sins. Or, if by the blasphemy against the Holy Ghost, we understand sin committed through certain malice, this means either that the blasphemy itself against the Holy Ghost is unpardonable, i.e. not easily pardonable, or that such a sin does not contain in itself any motive for pardon, or that for such a sin a man is punished both in this and in the next world, as we explained in the Second Part (III, Q. 14, A. 3).
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SECOND ARTICLE [III, Q. 86, Art. 2]
Whether Sin Can Be Pardoned Without Penance?
Objection 1: It would seem that sin can be pardoned without Penance.
For the power of G.o.d is no less with regard to adults than with regard to children. But He pardons the sins of children without Penance. Therefore He also pardons adults without penance.
Obj. 2: Further, G.o.d did not bind His power to the sacraments. But Penance is a sacrament. Therefore by G.o.d"s power sin can be pardoned without Penance.
Obj. 3: Further, G.o.d"s mercy is greater than man"s. Now man sometimes forgives another for offending him, without his repenting: wherefore our Lord commanded us (Matt. 5:44): "Love your enemies, do good to them that hate you." Much more, therefore, does G.o.d pardon men for offending him, without their repenting.