OF THOSE WHO RECEIVE THE SACRAMENT OF PENANCE (THREE ARTICLES)
We must now consider the recipients of the sacrament of Penance: under which head there are three points of inquiry:
(1) Whether penance can be in the innocent?
(2) Whether it can be in the saints in glory?
(3) Whether in the good or bad angels?
Whether penance can be in the innocent?
Objection 1: It would seem that penance cannot be in the innocent. For penance consists in bewailing one's evil deeds: whereas the innocent have done no evil. Therefore penance cannot be in them.
Objection 2: Further, the very name of penance [poenitentia] implies punishment [poena]. But the innocent do not deserve punishment. Therefore penance is not in them.
Objection 3: Further, penance coincides with vindictive justice. But if all were innocent, there would be no room for vindictive justice. Therefore there would be no penance, so that there is none in the innocent.
On the contrary, All the virtues are infused together. But penance is a virtue. Since, therefore, other virtues are infused into the innocent at Baptism, penance is infused with them.
Further, a man is said to be curable though he has never been sick in body: therefore in like manner, one who has never been sick spiritually. Now even as there can be no actual cure from the wound of sin without an act of penance, so is there no possibility of cure without the habit of penance. Therefore one who has never had the disease of sin, has the habit of penance.
I answer that, Habit comes between power and act: and since the removal of what precedes entails the removal of what follows, but not conversely, the removal of the habit ensues from the removal of the power to act, but not from the removal of the act. And because removal of the matter entails the removal of the act, since there can be no act without the matter into which it passes, hence the habit of a virtue is possible in one for whom the matter is not available, for the reason that it can be available, so that the habit can proceed to its act---thus a poor man can have the habit of magnificence, but not the act, because he is not possessed of great wealth which is the matter of magnificence, but he can be possessed thereof.
Reply to Objection 1: Although the innocent have committed no sin, nevertheless they can, so that they are competent to have the habit of penance. Yet this habit can never proceed to its act, except perhaps with regard to their venial sins, because mortal sins destroy the habit. Nevertheless it is not without its purpose, because it is a perfection of the natural power.
Reply to Objection 2: Although they deserve no punishment actually, yet it is possible for something to be in them for which they would deserve to be punished.
Reply to Objection 3: So long as the power to sin remains, there would be room for vindictive justice as to the habit, though not as to the act, if there were no actual sins.
Whether the saints in glory have penance?
Objection 1: It would seem that the saints in glory have not penance. For, as Gregory says (Moral. iv), "the blessed remember their sins, even as we, without grief, remember our griefs after we have been healed." But penance is grief of the heart. Therefore the saints in heaven have not penance.
Objection 2: Further, the saints in heaven are conformed to Christ. But there was no penance in Christ, since there was no faith which is the principle of penance. Therefore there will be no penance in the saints in heaven.
Objection 3: Further, a habit is useless if it is not reduced to its act. But the saints in heaven will not repent actually, because, if they did, there would be something in them against their wish. Therefore the habit of penance will not be in them.
Objection 4: On the other hand, penance is a part of justice. But justice is "perpetual and immortal" ( Wis. 1:15 ), and will remain in heaven. Therefore penance will also.
Objection 5: Further, we read in the Lives of the Fathers, that one of them said that even Abraham will repent of not having done more good. But one ought to repent of evil done more than of good left undone, and which one was not bound to do, for such is the good in question. Therefore repentance will be there of evil done.
I answer that, The cardinal virtues will remain in heaven, but only as regards the acts which they exercise in respect of their end. Wherefore, since the virtue of penance is a part of justice which is a cardinal virtue, whoever has the habit of penance in this life, will have it in the life to come: but he will not have the same act as now, but another, viz. thanksgiving to God for His mercy in pardoning his sins.
Reply to Objection 1: This argument proves that they do not have the same act as penance has now; and we grant this.
Reply to Objection 2: Christ could not sin, wherefore the matter of this virtue was lacking in His respect both actually and potentially: so that there is no comparison between Him and others.
Reply to Objection 3: Repentance, properly speaking, considered as that act of penance which is in this life, will not be in heaven: and yet the habit will not be without its use, for it will have another act.