erating grace, removes the
remnants of sin by degrees.

Reply Obj. 2: Sin too, sometimes induces at once a weak disposition,
such as is the result of one act, and sometimes a stronger
disposition, the result of many acts.

Reply Obj. 3: One human act does not remove all the remnants of sin,
because, as stated in the _Predicaments_ (Categor. viii) "a vicious
man by doing good works will make but little progress so as to be any
better, but if he continue in good practice, he will end in being
good as to acquired virtue." But God's grace does this much more
effectively, whether by one or by several acts.
_______________________

SIXTH ARTICLE [III, Q. 86, Art. 6]

Whether the Forgiveness of Guilt Is an Effect of Penance?

Objection 1: It would seem that the forgiveness of guilt is not an
effect of penance as a virtue. For penance is said to be a virtue, in
so far as it is a principle of a human action. But human action does
nothing towards the remission of guilt, since this is an effect of
operating grace. Therefore the forgiveness of guilt is not an effect
of penance as a virtue.

Obj. 2: Further, certain other virtues are more excellent than
penance. But the forgiveness of sin is not said to be the effect of
any other virtue. Neither, therefore, is it the effect of penance as
a virtue.

Obj. 3: Further, there is no forgiveness of sin except through the
power of Christ's Passion, according to Heb. 9:22: "Without shedding
of blood there is no remission." Now Penance, as a sacrament,
produces its effect through the power of Christ's Passion, even as
the other sacraments do, as was shown above (Q. 62, AA. 4, 5).
Therefore the forgiveness of sin is the effect of Penance, not as a
virtue, but as a sacrament.

_On the contrary,_ Properly speaking, the cause of a thing is that
without which it cannot be, since every defect depends on its cause.
Now forgiveness of sin can come from God without the sacrament of
Penance, but not without the virtue of penance, as stated above (Q.
84, A. 5, ad 3; Q. 85, A. 2); so that, even before the sacraments of
the New Law were instituted, God pardoned the sins of the penitent.
Therefore the forgiveness of sin is chiefly the effect of penance as
a virtue.

_I answer that,_ Penance is a virtue in so far as it is a principle
of certain human acts. Now the human acts, which are performed by the
sinner, are the material element in the sacrament of Penance.
Moreover every sacrament produ