Summa Theologica Part II (Pars Prima Secundae) Part 138

Consequently a sin may be called venial, first of all, because it has been pardoned: thus Ambrose says that "penance makes every sin venial": and this is called venial "from the result." Secondly, a sin is called venial because it does not contain anything either partially or totally, to prevent its being pardoned: partially, as when a sin contains something diminis.h.i.+ng its guilt, e.g. a sin committed through weakness or ignorance: and this is called venial "from the cause": totally, through not destroying the order to the last end, wherefore it deserves temporal, but not everlasting punishment. It is of this venial sin that we wish to speak now.

For as regards the first two, it is evident that they have no determinate genus: whereas venial sin, taken in the third sense, can have a determinate genus, so that one sin may be venial generically, and another generically mortal, according as the genus or species of an act is determined by its object. For, when the will is directed to a thing that is in itself contrary to charity, whereby man is directed to his last end, the sin is mortal by reason of its object.

Consequently it is a mortal sin generically, whether it be contrary to the love of G.o.d, e.g. blasphemy, perjury, and the like, or against the love of one's neighbor, e.g. murder, adultery, and such like: wherefore such sins are mortal by reason of their genus. Sometimes, however, the sinner's will is directed to a thing containing a certain inordinateness, but which is not contrary to the love of G.o.d and one's neighbor, e.g. an idle word, excessive laughter, and so forth: and such sins are venial by reason of their genus.

Nevertheless, since moral acts derive their character of goodness and malice, not only from their objects, but also from some disposition of the agent, as stated above (Q. 18, AA. 4, 6), it happens sometimes that a sin which is venial generically by reason of its object, becomes mortal on the part of the agent, either because he fixes his last end therein, or because he directs it to something that is a mortal sin in its own genus; for example, if a man direct an idle word to the commission of adultery. In like manner it may happen, on the part of the agent, that a sin generically mortal because venial, by reason of the act being imperfect, i.e. not deliberated by reason, which is the proper principle of an evil act, as we have said above in reference to sudden movements of unbelief.

Reply Obj. 1: The very fact that anyone chooses something that is contrary to divine charity, proves that he prefers it to the love of G.o.d, and consequently, that he loves it more than he loves G.o.d. Hence it belongs to the genus of some sins, which are of themselves contrary to charity, that something is loved more than G.o.d; so that they are mortal by reason of their genus.

Reply Obj. 2: This argument considers those sins which are venial from their cause.

Reply Obj. 3: This argument considers those sins which are venial by reason of the imperfection of the act.

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THIRD ARTICLE [I-II, Q. 88, Art. 3]

Whether Venial Sin Is a Disposition to Mortal Sin?

Objection 1: It would seem that venial sin is not a disposition to mortal sin. For one contrary does not dispose to another. But venial and mortal sin are condivided as contrary to one another, as stated above (A. 1). Therefore venial sin is not a disposition to mortal sin.

Obj. 2: Further, an act disposes to something of like species, wherefore it is stated in _Ethic._ ii, 1, 2, that "from like acts like dispositions and habits are engendered." But mortal and venial sin differ in genus or species, as stated above (A. 2). Therefore venial sin does not dispose to mortal sin.

Obj. 3: Further, if a sin is called venial because it disposes to mortal sin, it follows that whatever disposes to mortal sin is a venial sin. Now every good work disposes to mortal sin; wherefore Augustine says in his Rule (Ep. ccxi) that "pride lies in wait for good works that it may destroy them." Therefore even good works would be venial sins, which is absurd.

_On the contrary,_ It is written (Ecclus. 19:1): "He that contemneth small things shall fall by little and little." Now he that sins venially seems to contemn small things. Therefore by little and little he is disposed to fall away together into mortal sin.

_I answer that,_ A disposition is a kind of cause; wherefore as there is a twofold manner of cause, so is there a twofold manner of disposition. For there is a cause which moves directly to the production of the effect, as a hot thing heats: and there is a cause which moves indirectly, by removing an obstacle, as he who displaces a pillar is said to displace the stone that rests on it. Accordingly an act of sin disposes to something in two ways. First, directly, and thus it disposes to an act of like species. In this way, a sin generically venial does not, primarily and of its nature, dispose to a sin generically mortal, for they differ in species. Nevertheless, in this same way, a venial sin can dispose, by way of consequence, to a sin which is mortal on the part of the agent: because the disposition or habit may be so far strengthened by acts of venial sin, that the l.u.s.t of sinning increases, and the sinner fixes his end in that venial sin: since the end for one who has a habit, as such, is to work according to that habit; and the consequence will be that, by sinning often venially, he becomes disposed to a mortal sin.

Secondly, a human act disposes to something by removing an obstacle thereto. In this way a sin generically venial can dispose to a sin generically mortal. Because he that commits a sin generically venial, turns aside from some particular order; and through accustoming his will not to be subject to the due order in lesser matters, is disposed not to subject his will even to the order of the last end, by choosing something that is a mortal sin in its genus.

Reply Obj. 1: Venial and mortal sin are not condivided in contrariety to one another, as though they were species of one genus, as stated above (A. 1, ad 1), but as an accident is condivided with substance.

Wherefore an accident can be a disposition to a substantial form, so can a venial sin dispose to mortal.

Reply Obj. 2: Venial sin is not like mortal sin in species; but it is in genus, inasmuch as they both imply a defect of due order, albeit in different ways, as stated (AA. 1, 2).

Reply Obj. 3: A good work is not, of itself, a disposition to mortal sin; but it can be the matter or occasion of mortal sin accidentally; whereas a venial sin, of its very nature, disposes to mortal sin, as stated.

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FOURTH ARTICLE [I-II, Q. 88, Art. 4]

Whether a Venial Sin Can Become Mortal?

Objection 1: It would seem that a venial sin can become a mortal sin.

For Augustine in explaining the words of John 3:36: "He that believeth not the Son, shall not see life," says (Tract. xii in Joan.): "The slightest," i.e. venial, "sins kill if we make little of them." Now a sin is called mortal through causing the spiritual death of the soul. Therefore a venial sin can become mortal.

Obj. 2: Further, a movement in the sensuality before the consent of reason, is a venial sin, but after consent, is a mortal sin, as stated above (Q. 74, A. 8, ad 2). Therefore a venial sin can become mortal.

Obj. 3: Further, venial and mortal sin differ as curable and incurable disease, as stated above (A. 1). But a curable disease may become incurable. Therefore a venial sin may become mortal.

Obj. 4: Further, a disposition may become a habit. Now venial sin is a disposition to mortal, as stated (A. 3). Therefore a venial sin can become mortal.

_I answer that,_ The fact of a venial sin becoming a mortal sin may be understood in three ways. First, so that the same identical act be at first a venial, and then a mortal sin. This is impossible: because a sin, like any moral act, consists chiefly in an act of the will: so that an act is not one morally, if the will be changed, although the act be continuous physically. If, however, the will be not changed, it is not possible for a venial sin to become mortal.

Secondly, this may be taken to mean that a sin generically venial, becomes mortal. This is possible, in so far as one may fix one's end in that venial sin, or direct it to some mortal sin as end, as stated above (A. 2).

Thirdly, this may be understood in the sense of many venial sins const.i.tuting one mortal sin. If this be taken as meaning that many venial sins added together make one mortal sin, it is false, because all the venial sins in the world cannot incur a debt of punishment equal to that of one mortal sin. This is evident as regards the duration of the punishment, since mortal sin incurs a debt of eternal punishment, while venial sin incurs a debt of temporal punishment, as stated above (Q. 87, AA. 3, 5). It is also evident as regards the pain of loss, because mortal sins deserve to be punished by the privation of seeing G.o.d, to which no other punishment is comparable, as Chrysostom states (Hom. xxiv in Matth.). It is also evident as regards the pain of sense, as to the remorse of conscience; although as to the pain of fire, the punishments may perhaps not be improportionate to one another.

If, however, this be taken as meaning that many venial sins make one mortal sin dispositively, it is true, as was shown above (A. 3) with regard to the two different manners of disposition, whereby venial sin disposes to mortal sin.

Reply Obj. 1: Augustine is referring to the fact of many venial sins making one mortal sin dispositively.

Reply Obj. 2: The same movement of the sensuality which preceded the consent of reason can never become a mortal sin; but the movement of the reason in consenting is a mortal sin.

Reply Obj. 3: Disease of the body is not an act, but an abiding disposition; wherefore, while remaining the same disease, it may undergo change. On the other hand, venial sin is a transient act, which cannot be taken up again: so that in this respect the comparison fails.

Reply Obj. 4: A disposition that becomes a habit, is like an imperfect thing in the same species; thus imperfect science, by being perfected, becomes a habit. On the other hand, venial sin is a disposition to something differing generically, even as an accident which disposes to a substantial form, into which it is never changed.

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FIFTH ARTICLE [I-II, Q. 88, Art. 5]

Whether a Circ.u.mstance Can Make a Venial Sin to Be Mortal?

Objection 1: It would seem that a circ.u.mstance can make a venial sin mortal. For Augustine says in a sermon on Purgatory (De Sanctis, serm. xli) that "if anger continue for a long time, or if drunkenness be frequent, they become mortal sins." But anger and drunkenness are not mortal but venial sins generically, else they would always be mortal sins. Therefore a circ.u.mstance makes a venial sin to be mortal.

Obj. 2: Further, the Master says (Sentent. ii, D, 24) that delectation, if morose [*See Q. 74, A. 6], is a mortal sin, but that if it be not morose, it is a venial sin. Now moroseness is a circ.u.mstance. Therefore a circ.u.mstance makes a venial sin to be mortal.

Obj. 3: Further, evil and good differ more than venial and mortal sin, both of which are generically evil. But a circ.u.mstance makes a good act to be evil, as when a man gives an alms for vainglory. Much more, therefore, can it make a venial sin to be mortal.

_On the contrary,_ Since a circ.u.mstance is an accident, its quant.i.ty cannot exceed that of the act itself, derived from the act's genus, because the subject always excels its accident. If, therefore, an act be venial by reason of its genus, it cannot become mortal by reason of an accident: since, in a way, mortal sin infinitely surpa.s.ses the quant.i.ty of venial sin, as is evident from what has been said (Q. 72, A. 5, ad 1; Q. 87, A. 5, ad 1).

_I answer that,_ As stated above (Q. 7, A. 1; Q. 18, A. 5, ad 4; AA.

10, 11), when we were treating of circ.u.mstances, a circ.u.mstance, as such, is an accident of the moral act: and yet a circ.u.mstance may happen to be taken as the specific difference of a moral act, and then it loses its nature of circ.u.mstance, and const.i.tutes the species of the moral act. This happens in sins when a circ.u.mstance adds the deformity of another genus; thus when a man has knowledge of another woman than his wife, the deformity of his act is opposed to chast.i.ty; but if this other be another man's wife, there is an additional deformity opposed to justice which forbids one to take what belongs to another; and accordingly this circ.u.mstance const.i.tutes a new species of sin known as adultery.

It is, however, impossible for a circ.u.mstance to make a venial sin become mortal, unless it adds the deformity of another species. For it has been stated above (A. 1) that the deformity of a venial sin consists in a disorder affecting things that are referred to the end, whereas the deformity of a mortal sin consists in a disorder about the last end. Consequently it is evident that a circ.u.mstance cannot make a venial sin to be mortal, so long as it remains a circ.u.mstance, but only when it transfers the sin to another species, and becomes, as it were, the specific difference of the moral act.

Reply Obj. 1: Length of time is not a circ.u.mstance that draws a sin to another species, nor is frequency or custom, except perhaps by something accidental supervening. For an action does not acquire a new species through being repeated or prolonged, unless by chance something supervene in the repeated or prolonged act to change its species, e.g. disobedience, contempt, or the like.

We must therefore reply to the objection by saying that since anger is a movement of the soul tending to the hurt of one's neighbor, if the angry movement tend to a hurt which is a mortal sin generically, such as murder or robbery, that anger will be a mortal sin generically: and if it be a venial sin, this will be due to the imperfection of the act, in so far as it is a sudden movement of the sensuality: whereas, if it last a long time, it returns to its generic nature, through the consent of reason. If, on the other hand, the hurt to which the angry movement tends, is a sin generically venial, for instance, if a man be angry with someone, so as to wish to say some trifling word in jest that would hurt him a little, the anger will not be mortal sin, however long it last, unless perhaps accidentally; for instance, if it were to give rise to great scandal or something of the kind.

With regard to drunkenness we reply that it is a mortal sin by reason of its genus; for, that a man, without necessity, and through the mere l.u.s.t of wine, make himself unable to use his reason, whereby he is directed to G.o.d and avoids committing many sins, is expressly contrary to virtue. That it be a venial sin, is due some sort of ignorance or weakness, as when a man is ignorant of the strength of the wine, or of his own unfitness, so that he has no thought of getting drunk, for in that case the drunkenness is not imputed to him as a sin, but only the excessive drink. If, however, he gets drunk frequently, this ignorance no longer avails as an excuse, for his will seems to choose to give way to drunkenness rather than to refrain from excess of wine: wherefore the sin returns to its specific nature.

Reply Obj. 2: Morose delectation is not a mortal sin except in those matters which are mortal sins generically. In such matters, if the delectation be not morose, there is a venial sin through imperfection of the act, as we have said with regard to anger (ad 1): because anger is said to be lasting, and delectation to be morose, on account of the approval of the deliberating reason.

Reply Obj. 3: A circ.u.mstance does not make a good act to be evil, unless it const.i.tute the species of a sin, as we have stated above (Q. 18, A. 5, ad 4).

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SIXTH ARTICLE [I-II, Q. 88, Art. 6]

Whether a Mortal Sin Can Become Venial?

Objection 1: It would seem that a mortal sin can become venial.