Part IV (Tertia Pars) Part 167 (1/2)

Obj. 2: Further, each of the above bears the same relation to one venial sin as to all. If therefore, by means of one of them, some venial sin is remitted, it follows that in like manner all are remitted, so that by beating his breast once, or by being sprinkled once with holy water, a man would be delivered from all his venial sins, which seems unreasonable.

Obj. 3: Further, venial sins occasion a debt of some punishment, albeit temporal; for it is written (1 Cor. 3:12, 15) of him that builds up ”wood, hay, stubble” that ”he shall be saved, yet so as by fire.” Now the above things whereby venial sins are said to be taken away, contain either no punishment at all, or very little. Therefore they do not suffice for the full remission of venial sins.

_On the contrary,_ Augustine says in _De Poenitentia_ [*Hom. 30 inter 1; Ep. cclxv] that ”for our slight sins we strike our b.r.e.a.s.t.s, and say: Forgive us our trespa.s.ses,” and so it seems that striking one's breast, and the Lord's Prayer cause the remission of venial sins: and the same seems to apply to the other things.

_I answer that,_ As stated above (A. 2), no infusion of fresh grace is required for the forgiveness of a venial sin, but it is enough to have an act proceeding from grace, in detestation of that venial sin, either explicit or at least implicit, as when one is moved fervently to G.o.d. Hence, for three reasons, certain things cause the remission of venial sins: first, because they imply the infusion of grace, since the infusion of grace removes venial sins, as stated above (A.

2); and so, by the Eucharist, Extreme Unction, and by all the sacraments of the New Law without exception, wherein grace is conferred, venial sins are remitted. Secondly, because they imply a movement of detestation for sin, and in this way the general confession [*i.e. the recital of the Confiteor or of an act of contrition], the beating of one's breast, and the Lord's Prayer conduce to the remission of venial sins, for we ask in the Lord's Prayer: ”Forgive us our trespa.s.ses.” Thirdly, because they include a movement of reverence for G.o.d and Divine things; and in this way a bishop's blessing, the sprinkling of holy water, any sacramental anointing, a prayer said in a dedicated church, and anything else of the kind, conduce to the remission of venial sins.

Reply Obj. 1: All these things cause the remission of venial sins, in so far as they incline the soul to the movement of penance, viz., the implicit or explicit detestation of one's sins.

Reply Obj. 2: All these things, so far as they are concerned, conduce to the remission of all venial sins: but the remission may be hindered as regards certain venial sins, to which the mind is still actually attached, even as insincerity sometimes impedes the effect of Baptism.

Reply Obj. 3: By the above things, venial sins are indeed taken away as regards the guilt, both because those things are a kind of satisfaction, and through the virtue of charity whose movement is aroused by such things.

Yet it does not always happen that, by means of each one, the whole guilt of punishment is taken away, because, in that case, whoever was entirely free from mortal sin, would go straight to heaven if sprinkled with holy water: but the debt of punishment is remitted by means of the above, according to the movement of fervor towards G.o.d, which fervor is aroused by such things, sometimes more, sometimes less.

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FOURTH ARTICLE [III, Q. 87, Art. 4]

Whether Venial Sin Can Be Taken Away Without Mortal Sin?

Objection 1: It would seem that venial sin can be taken away without mortal sin. For, on John 8:7: ”He that is without sin among you, let him first cast a stone at her,” a gloss says that ”all those men were in a state of mortal sin: for venial offenses were forgiven them through the legal ceremonies.” Therefore venial sin can be taken away without mortal sin.

Obj. 2: Further, no infusion of grace is required for the remission of venial sin, but it is required for the forgiveness of mortal sin.

Therefore venial sin can be taken away without mortal sin.

Obj. 3: Further, a venial sin differs from a mortal sin more than from another venial sin. But one venial sin can be pardoned without another, as stated above (A. 3, ad 2; Q. 87, A. 3). Therefore a venial sin can be taken away without a mortal sin.

_On the contrary,_ It is written (Matt. 5:26): ”Amen I say to thee, thou shalt not go out from thence,” viz., from the prison, into which a man is cast for mortal sin, ”till thou repay the last farthing,” by which venial sin is denoted. Therefore a venial sin is not forgiven without mortal sin.

_I answer that,_ As stated above (Q. 87, A. 3), there is no remission of any sin whatever except by the power of grace, because, as the Apostle declares (Rom. 4:8), it is owing to G.o.d's grace that He does not impute sin to a man, which a gloss on that pa.s.sage expounds as referring to venial sin. Now he that is in a state of mortal sin is without the grace of G.o.d. Therefore no venial sin is forgiven him.

Reply Obj. 1: Venial offenses, in the pa.s.sage quoted, denote the irregularities or uncleannesses which men contracted in accordance with the Law.

Reply Obj. 2: Although no new infusion of habitual grace is requisite for the remission of venial sin, yet it is necessary to exercise some act of grace, which cannot be in one who is a subject of mortal sin.

Reply Obj. 3: Venial sin does not preclude every act of grace whereby all venial sins can be removed; whereas mortal sin excludes altogether the habit of grace, without which no sin, either mortal or venial, is remitted. Hence the comparison fails.

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QUESTION 88

OF THE RETURN OF SINS WHICH HAVE BEEN TAKEN AWAY BY PENANCE (In Four Articles)

We must now consider the return of sins which have been taken away by Penance: under which head there are four points of inquiry:

(1) Whether sins which have been taken away by Penance return simply through a subsequent sin?

(2) Whether more specially as regards certain sins they return, in a way, on account of ingrat.i.tude?

(3) Whether the debt of punishment remains the same for sins thus returned?

(4) Whether this ingrat.i.tude, on account of which sins return, is a special sin?