Christian Classics
‹ Summa Theologica

Thomas Aquinas · 2913 of 3516

Article. 4 - Whether venial sins are forgiven through this sacrament?

Objection 1: It seems that venial sins are not forgiven by this , because this is the " of ," as Augustine says (Tract. xxvi in Joan.). But venial sins are not contrary to , as was shown in the FS, Q[88], AA[1],2; SS, Q[24], A[10]. Therefore, since contrary is taken away by its contrary, it seems that venial sins are not forgiven by this .

Objection 2: Further, if venial sins be forgiven by this , then all of them are forgiven for the same reason as one is. But it does not appear that all are forgiven, because thus one might frequently be without any venial sin, against what is said in 1 Jn. 1:8: "If we say that we have no sin, we deceive ourselves." Therefore no venial sin is forgiven by this .

Objection 3: Further, contraries mutually exclude each other. But venial sins do not forbid the receiving of this : because Augustine says on the words, "If any man eat of it he shall [Vulg.: 'may'] not die for ever" (Jn. 6:50): "Bring innocence to the altar: your sins, though they be daily . . . let them not be deadly." Therefore neither are venial sins taken away by this .

On the contrary, Innocent III says (De S. Alt. Myst. iv) that this "blots out venial sins, and wards off mortal sins."

I answer that, Two things may be considered in this , to wit, the itself, and the reality of the : and it appears from both that this has the power of forgiving venial sins. For this is received under the form of nourishing food. Now nourishment from food is requisite for the body to make good the daily waste caused by the action of natural heat. But something is also lost daily of our spirituality from the heat of through venial sins, which lessen the of , as was shown in the SS, Q[24], A[10]. And therefore it belongs to this to forgive venial sins. Hence Ambrose says (De Sacram. v) that this daily bread is taken "as a remedy against daily infirmity."

The reality of this is , not only as to its habit, but also as to its act, which is kindled in this ; and by this means venial sins are forgiven. Consequently, it is manifest that venial sins are forgiven by the power of this .

Reply to Objection 1: Venial sins, although not opposed to the habit of , are nevertheless opposed to the of its act, which act is kindled by this ; by reason of which act venial sins are blotted out.

Reply to Objection 1: The passage quoted is not to be understood as if a man could not at some time be without all guilt of venial sin: but that the just do not pass through this life without committing venial sins.

Reply to Objection 3: The power of , to which this belongs, is greater than that of venial sins: because by its act takes away venial sins, which nevertheless cannot entirely hinder the act of . And the same holds good of this .