h a principle. Hence the argument does not prove.

Reply Obj. 3: God remembers the good deeds a man does when in a state
of sin, not by rewarding them in eternal life, which is due only to
living works, i.e. those done from charity, but by a temporal reward:
thus Gregory declares (Hom. de Divite et Lazaro, 41 in Evang.) that
"unless that rich man had done some good deed, and had received his
reward in this world, Abraham would certainly not have said to him:
'Thou didst receive good things in thy lifetime.'" Or again, this may
mean that he will be judged less severely: wherefore Augustine says
(De Patientia xxvi): "We cannot say that it would be better for the
schismatic that by denying Christ he should suffer none of those
things which he suffered by confessing Him; but we must believe that
he will be judged with less severity, than if by denying Christ, he
had suffered none of those things. Thus the words of the Apostle, 'If
I should deliver my body to be burned and have not charity, it
profiteth me nothing,' refer to the obtaining of the kingdom of
heaven, and do not exclude the possibility of being sentenced with
less severity at the last judgment."
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QUESTION 90

OF THE PARTS OF PENANCE, IN GENERAL
(In Four Articles)

We must now consider the parts of Penance: (1) in general;
(2) each one in particular.

Under the first head there are four points of inquiry:

(1) Whether Penance has any parts?

(2) Of the number of its parts;

(3) What kind of parts are they?

(4) Of its division into subjective parts.
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FIRST ARTICLE [III, Q. 90, Art. 1]

Whether Penance Should Be Assigned Any Parts?

Objection 1: It would seem that parts should not be assigned to
Penance. For it is the Divine power that works our salvation most
secretly in the sacraments. Now the Divine power is one and simple.
Therefore Penance, being a sacrament, should have no parts assigned
to it.

Obj. 2: Further, Penance is both a virtue and a sacrament. Now no
parts are assigned to it as a virtue, since virtue is a habit, which
is a simple quality of the mind. In like manner, it seems that parts
should not be assigned to Penance as a sacrament, because no parts
are assigned to Baptism and the other sacraments. Therefore no parts
at all should be assigned to Penance.

Obj. 3: Further, the matter of Penance is sin, as stated above (Q.
84, A. 2). But no parts are assigned to sin. Neither, ther