Part IV (Tertia Pars) Part 166 (1/2)

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 Pa.s.sion, 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 Pa.s.sion, 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 G.o.d 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 inst.i.tuted, G.o.d 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 produces its effect, in virtue not only of its form, but also of its matter; because both these together make the one sacrament, as stated above (Q. 60, A. 6, ad 2, A. 7). Hence in Baptism forgiveness of sin is effected, in virtue not only of the form (but also of the matter, viz. water, albeit chiefly in virtue of the form) [*The words in brackets are omitted in the Leonine edition]

from which the water receives its power--and, similarly, the forgiveness of sin is the effect of Penance, chiefly by the power of the keys, which is vested in the ministers, who furnish the formal part of the sacrament, as stated above (Q. 84, A. 3), and secondarily by the instrumentality of those acts of the penitent which pertain to the virtue of penance, but only in so far as such acts are, in some way, subordinate to the keys of the Church. Accordingly it is evident that the forgiveness of sin is the effect of penance as a virtue, but still more of Penance as a sacrament.

Reply Obj. 1: The effect of operating grace is the justification of the unG.o.dly (as stated in the Second Part, I-II, Q. 113), wherein there is, as was there stated (AA. 1, 2, 3), not only infusion of grace and forgiveness of sin, but also a movement of the free-will towards G.o.d, which is an act of faith quickened by charity, and a movement of the free-will against sin, which is the act of penance.

Yet these human acts are there as the effects of operating grace, and are produced at the same time as the forgiveness of sin. Consequently the forgiveness of sin does not take place without an act of the virtue of penance, although it is the effect of operating grace.

Reply Obj. 2: In the justification of the unG.o.dly there is not only an act of penance, but also an act of faith, as stated above (ad 1: I-II, Q. 113, A. 4). Wherefore the forgiveness of sin is accounted the effect not only of the virtue of penance, but also, and that chiefly, of faith and charity.

Reply Obj. 3: The act of the virtue of penance is subordinate to Christ's Pa.s.sion both by faith, and by its relation to the keys of the Church; and so, in both ways, it causes the forgiveness of sin, by the power of Christ's Pa.s.sion.

To the argument advanced in the contrary sense we reply that the act of the virtue of penance is necessary for the forgiveness of sin, through being an inseparable effect of grace, whereby chiefly is sin pardoned, and which produces its effect in all the sacraments.

Consequently it only follows that grace is a higher cause of the forgiveness of sin than the sacrament of Penance. Moreover, it must be observed that, under the Old Law and the law of nature, there was a sacrament of Penance after a fas.h.i.+on, as stated above (Q. 84, A. 7, ad 2).

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QUESTION 87

OF THE REMISSION OF VENIAL SIN (In Four Articles)

We must now consider the forgiveness of venial sins, under which head there are four points of inquiry:

(1) Whether venial sin can be forgiven without Penance?

(2) Whether it can be forgiven without the infusion of grace?

(3) Whether venial sins are forgiven by the sprinkling of holy water, a bishop's blessing, the beating of the breast, the Lord's Prayer, and the like?

(4) Whether a venial sin can be taken away without a mortal sin?

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FIRST ARTICLE [III, Q. 87, Art. 1]

Whether Venial Sin Can Be Forgiven Without Penance?

Objection 1: It would seem that venial sin can be forgiven without penance. For, as stated above (Q. 84, A. 10, ad 4), it is essential to true penance that man should not only sorrow for his past sins, but also that he should purpose to avoid them for the future. Now venial sins are forgiven without any such purpose, for it is certain that man cannot lead the present life without committing venial sins.

Therefore venial sins can be forgiven without penance.

Obj. 2: Further, there is no penance without actual displeasure at one's sins. But venial sins can be taken away without any actual displeasure at them, as would be the case if a man were to be killed in his sleep, for Christ's sake, since he would go to heaven at once, which would not happen if his venial sins remained. Therefore venial sins can be forgiven without penance.

Obj. 3: Further, venial sins are contrary to the fervor of charity, as stated in the Second Part (II-II, Q. 24, A. 10). Now one contrary is removed by another. Therefore forgiveness of venial sins is caused by the fervor of charity, which may be without actual displeasure at venial sin.