nd thirdly some are related in the order of time: as the
parts of time and movement. Accordingly the parts of Penance are
related to one another in the order of power and time, since they are
actions, but not in the order of position, since they do not occupy a
place.
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FOURTH ARTICLE [III, Q. 90, Art. 4]

Whether Penance Is Fittingly Divided into Penance Before Baptism,
Penance for Mortal Sins, and Penance for Venial Sins?

Objection 1: It would seem that penance is unfittingly divided into
penance before Baptism, penance for mortal, and penance for venial
sins. For Penance is the second plank after shipwreck, as stated
above (Q. 84, A. 6), while Baptism is the first. Therefore that which
precedes Baptism should not be called a species of penance.

Obj. 2: Further, that which can destroy the greater, can destroy the
lesser. Now mortal sin is greater than venial; and penance which
regards mortal sins regards also venial sins. Therefore they should
not be considered as different species of penance.

Obj. 3: Further, just as after Baptism man commits venial and mortal
sins, so does he before Baptism. If therefore penance for venial sins
is distinct from penance for mortal sins after Baptism, in like
manner they should be distinguished before Baptism. Therefore penance
is not fittingly divided into these species.

_On the contrary,_ Augustine says in _De Poenitentia_ [*Cf. Hom. 30
inter 1] that these three are species of Penance.

_I answer that,_ This is a division of penance as a virtue. Now it
must be observed that every virtue acts in accordance with the time
being, as also in keeping with other due circumstances, wherefore the
virtue of penance has its act at this time, according to the
requirements of the New Law.

Now it belongs to penance to detest one's past sins, and to purpose,
at the same time, to change one's life for the better, which is the
end, so to speak, of penance. And since moral matters take their
species from the end, as stated in the Second Part (I-II, Q. 1, A. 3;
Q. 18, AA. 4, 6), it is reasonable to distinguish various species of
penance, according to the various changes intended by the penitent.

Accordingly there is a threefold change intended by the penitent. The
first is by regeneration unto a new life, and this belongs to that
penance which precedes Baptism. The second is by reforming one's past
life after it has been already destroyed, and this belongs to pe