Summa Theologica Part IV (Tertia Pars) Part 167

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?

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FIRST ARTICLE [III, Q. 88, Art. 1]

Whether Sins Once Forgiven Return Through a Subsequent Sin?

Objection 1: It would seem that sins once forgiven return through a subsequent sin. For Augustine says (De Bapt. contra Donat. i, 12): "Our Lord teaches most explicitly in the Gospel that sins which have been forgiven return, when fraternal charity ceases, in the example of the servant from whom his master exacted the payment of the debt already forgiven, because he had refused to forgive the debt of his fellow-servant." Now fraternal charity is destroyed through each mortal sin. Therefore sins already taken away through Penance, return through each subsequent mortal sin.

Obj. 2: Further, on Luke 11:24, "I will return into my house, whence I came out," Bede says: "This verse should make us tremble, we should not endeavor to explain it away lest through carelessness we give place to the sin which we thought to have been taken away, and become its slave once more." Now this would not be so unless it returned.

Therefore a sin returns after once being taken away by Penance.

Obj. 3: Further, the Lord said (Ezech. 18:24): "If the just man turn himself away from his justice, and do iniquity ... all his justices which he hath done, shall not be remembered." Now among the other "justices" which he had done, is also his previous penance, since it was said above (Q. 85, A. 3) that penance is a part of justice.

Therefore when one who has done penance, sins, his previous penance, whereby he received forgiveness of his sins, is not imputed to him.

Therefore his sins return.

Obj. 4: Further, past sins are covered by grace, as the Apostle declares (Rom. 4:7) where he quotes Ps. 31:1: "Blessed are they whose iniquities are forgiven, and whose sins are covered." But a subsequent mortal sin takes away grace. Therefore the sins committed previously, become uncovered: and so, seemingly, they return.

_On the contrary,_ The Apostle says (Rom. 11:29): "The gifts and the calling of G.o.d are without repentance." Now the penitent's sins are taken away by a gift of G.o.d. Therefore the sins which have been taken away do not return through a subsequent sin, as though G.o.d repented His gift of forgiveness.

Moreover, Augustine says (Lib. Resp. Prosperi i [*Cf. Prosper, Responsiones ad Capitula Gallorum ii]): "When he that turns away from Christ, comes to the end of this life a stranger to grace, whither does he go, except to perdition? Yet he does not fall back into that which had been forgiven, nor will he be condemned for original sin."

_I answer that,_ As stated above (Q. 86, A. 4), mortal sin contains two things, aversion from G.o.d and adherence to a created good. Now, in mortal sin, whatever attaches to the aversion, is, considered in itself, common to all mortal sins, since man turns away from G.o.d by every mortal sin, so that, in consequence, the stain resulting from the privation of grace, and the debt of everlasting punishment are common to all mortal sins. This is what is meant by what is written (James 2:10): "Whosoever ... shall offend in one point, is become guilty of all." On the other hand, as regards their adherence they are different from, and sometimes contrary to one another. Hence it is evident, that on the part of the adherence, a subsequent mortal sin does not cause the return of mortal sins previously dispelled, else it would follow that by a sin of wastefulness a man would be brought back to the habit or disposition of avarice previously dispelled, so that one contrary would be the cause of another, which is impossible. But if in mortal sins we consider that which attaches to the aversion absolutely, then a subsequent mortal sin [causes the return of that which was comprised in the mortal sins before they were pardoned, in so far as the subsequent mortal sin] [*The words in brackets are omitted in the Leonine edition.] deprives man of grace, and makes him deserving of everlasting punishment, just as he was before. Nevertheless, since the aversion of mortal sin is [in a way, caused by the adherence, those things which attach to the aversion are*] diversified somewhat in relation to various adherences, as it were to various causes, so that there will be a different aversion, a different stain, a different debt of punishment, according to the different acts of mortal sin from which they arise; hence the question is moved whether the stain and the debt of eternal punishment, as caused by acts of sins previously pardoned, return through a subsequent mortal sin.

Accordingly some have maintained that they return simply even in this way. But this is impossible, because what G.o.d has done cannot be undone by the work of man. Now the pardon of the previous sins was a work of Divine mercy, so that it cannot be undone by man's subsequent sin, according to Rom. 3:3: "Shall their unbelief make the faith of G.o.d without effect?"

Wherefore others who maintained the possibility of sins returning, said that G.o.d pardons the sins of a penitent who will afterwards sin again, not according to His foreknowledge, but only according to His present justice: since He foresees that He will punish such a man eternally for his sins, and yet, by His grace, He makes him righteous for the present. But this cannot stand: because if a cause be placed absolutely, its effect is placed absolutely; so that if the remission of sins were effected by grace and the sacraments of grace, not absolutely but under some condition dependent on some future event, it would follow that grace and the sacraments of grace are not the sufficient causes of the remission of sins, which is erroneous, as being derogatory to G.o.d's grace.

Consequently it is in no way possible for the stain of past sins and the debt of punishment incurred thereby, to return, as caused by those acts. Yet it may happen that a subsequent sinful act virtually contains the debt of punishment due to the previous sin, in so far as when a man sins a second time, for this very reason he seems to sin more grievously than before, as stated in Rom. 2:5: "According to thy hardness and impenitent heart, thou treasurest up to thyself wrath against the day of wrath," from the mere fact, namely, that G.o.d's goodness, which waits for us to repent, is despised. And so much the more is G.o.d's goodness despised, if the first sin is committed a second time after having been forgiven, as it is a greater favor for the sin to be forgiven than for the sinner to be endured.

Accordingly the sin which follows repentance brings back, in a sense, the debt of punishment due to the sins previously forgiven, not as caused by those sins already forgiven but as caused by this last sin being committed, on account of its being aggravated in view of those previous sins. This means that those sins return, not simply, but in a restricted sense, viz., in so far as they are virtually contained in the subsequent sin.

Reply Obj. 1: This saying of Augustine seems to refer to the return of sins as to the debt of eternal punishment considered in itself, namely, that he who sins after doing penance incurs a debt of eternal punishment, just as before, but not altogether for the same _reason._ Wherefore Augustine, after saying (Lib. Resp. Prosperi i [*Cf.

Prosper, Responsiones ad Capitula Gallorum ii]) that "he does not fall back into that which was forgiven, nor will he be condemned for original sin," adds: "Nevertheless, for these last sins he will be condemned to the same death, which he deserved to suffer for the former," because he incurs the punishment of eternal death which he deserved for his previous sins.

Reply Obj. 2: By these words Bede means that the guilt already forgiven enslaves man, not by the return of his former debt of punishment, but by the repet.i.tion of his act.

Reply Obj. 3: The effect of a subsequent sin is that the former "justices" are not remembered, in so far as they were deserving of eternal life, but not in so far as they were a hindrance to sin.

Consequently if a man sins mortally after making rest.i.tution, he does not become guilty as though he had not paid back what he owed; and much less is penance previously done forgotten as to the pardon of the guilt, since this is the work of G.o.d rather than of man.

Reply Obj. 4: Grace removes the stain and the debt of eternal punishment simply; but it covers the past sinful acts, lest, on their account, G.o.d deprive man of grace, and judge him deserving of eternal punishment; and what grace has once done, endures for ever.

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SECOND ARTICLE [III, Q. 88, Art. 2]

Whether Sins That Have Been Forgiven, Return Through Ingrat.i.tude Which Is Shown Especially in Four Kinds of Sin?

Objection 1: It would seem that sins do not return through ingrat.i.tude, which is shown especially in four kinds of sin, viz., hatred of one's neighbor, apostasy from faith, contempt of confession and regret for past repentance, and which have been expressed in the following verse: