erior penance is not a
sacrament, but only exterior penance which is perceptible by the
senses. Therefore these three parts are not fittingly assigned to the
sacrament of Penance.

Obj. 2: Further, grace is conferred in the sacraments of the New Law,
as stated above (Q. 62, AA. 1, 3). But no grace is conferred in
satisfaction. Therefore satisfaction is not part of a sacrament.

Obj. 3: Further, the fruit of a thing is not the same as its part.
But satisfaction is a fruit of penance, according to Luke 3:8: "Bring
forth . . . fruits worthy of penance." Therefore it is not a part of
Penance.

Obj. 4: Further, Penance is ordained against sin. But sin can be
completed merely in the thought by consent, as stated in the Second
Part (I-II, Q. 72, A. 7): therefore Penance can also. Therefore
confession in word and satisfaction in deed should not be reckoned as
parts of Penance.

_On the contrary,_ It seems that yet more parts should be assigned to
Penance. For not only is the body assigned as a part of man, as being
the matter, but also the soul, which is his form. But the aforesaid
three, being the acts of the penitent, stand as matter, while the
priestly absolution stands as form. Therefore the priestly absolution
should be assigned as a fourth part of Penance.

_I answer that,_ A part is twofold, essential and quantitative. The
essential parts are naturally the form and the matter, and logically
the genus and the difference. In this way, each sacrament is divided
into matter and form as its essential parts. Hence it has been said
above (Q. 60, AA. 5, 6) that sacraments consist of things and words.
But since quantity is on the part of matter, quantitative parts are
parts of matter: and, in this way, as stated above (A. 1), parts are
assigned specially to the sacrament of Penance, as regards the acts
of the penitent, which are the matter of this sacrament.

Now it has been said above (Q. 85, A. 3, ad 3) that an offense is
atoned otherwise in Penance than in vindictive justice. Because, in
vindictive justice the atonement is made according to the judge's
decision, and not according to the discretion of the offender or of
the person offended; whereas, in Penance, the offense is atoned
according to the will of the sinner, and the judgment of God against
Whom the sin was committed, because in the latter case we seek not
only the restoration of the equality of justice, as in vindictive
justice, but also and still more the re