ther this sacrament is necessary for salvation?

(6) Of its relation to the other sacraments;

(7) Of its institution;

(8) Of its duration;

(9) Of its continuance;

(10) Whether it can be repeated?
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FIRST ARTICLE [III, Q. 84, Art. 1]

Whether Penance Is a Sacrament?

Objection 1: It would seem that Penance is not a sacrament. For
Gregory [*Cf. Isidore, Etym. vi, ch. 19] says: "The sacraments are
Baptism, Chrism, and the Body and Blood of Christ; which are called
sacraments because under the veil of corporeal things the Divine
power works out salvation in a hidden manner." But this does not
happen in Penance, because therein corporeal things are not employed
that, under them, the power of God may work our salvation. Therefore
Penance is not a sacrament.

Obj. 2: Further, the sacraments of the Church are shown forth by the
ministers of Christ, according to 1 Cor. 4:1: "Let a man so account
of us as of the ministers of Christ, and the dispensers of the
mysteries of God." But Penance is not conferred by the ministers of
Christ, but is inspired inwardly into man by God, according to Jer.
31:19: "After Thou didst convert me, I did penance." Therefore it
seems that Penance is not a sacrament.

Obj. 3: Further, in the sacraments of which we have already spoken
above, there is something that is sacrament only, something that is
both reality and sacrament, and something that is reality only, as is
clear from what has been stated (Q. 66, A. 1). But this does not
apply to Penance. Therefore Penance is not a sacrament.

_On the contrary,_ As Baptism is conferred that we may be cleansed
from sin, so also is Penance: wherefore Peter said to Simon Magus
(Acts 8:22): "Do penance . . . from this thy wickedness." But Baptism
is a sacrament as stated above (Q. 66, A. 1). Therefore for the same
reason Penance is also a sacrament.

_I answer that,_ As Gregory says [*Isidore, Etym. vi, ch. 19], "a
sacrament consists in a solemn act, whereby something is so done that
we understand it to signify the holiness which it confers." Now it is
evident that in Penance something is done so that something holy is
signified both on the part of the penitent sinner, and on the part of
the priest absolving, because the penitent sinner, by deed and word,
shows his heart to have renounced sin, and in like manner the priest,
by his deed and word with regard to the penitent, signifies the work
of God Who forgives his si