Thomas Aquinas, Summa Theologiae

Objection 1: It seems that venial sins are not forgiven by this sacrament, because this is the "sacrament of charity," as Augustine says (Tract. xxvi in Joan.). But venial sins are not contrary to charity, as was shown in the 1.2, Question 88, Articles 1,2; 2.2, Question 24, Article 10. Therefore, since contrary is taken away by its contrary, it seems that venial sins are not forgiven by this sacrament.

Objection 2: Further, if venial sins be forgiven by this sacrament, 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 sacrament.

Objection 3: Further, contraries mutually exclude each other. But venial sins do not forbid the receiving of this sacrament: because Augustine says on the words, "If any man eat of it he shall 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 sacrament.

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

I answer that, Two things may be considered in this sacrament, to wit, the sacrament itself, and the reality of the sacrament: and it appears from both that this sacrament has the power of forgiving venial sins. For this sacrament 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 concupiscence through venial sins, which lessen the fervor of charity, as was shown in the 2.2, Question 24, Article 10. And therefore it belongs to this sacrament 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 sacrament is charity, not only as to its habit, but also as to its act, which is kindled in this sacrament; and by this means venial sins are forgiven. Consequently, it is manifest that venial sins are forgiven by the power of this sacrament.

Reply to Objection 1: Venial sins, although not opposed to the habit of charity, are nevertheless opposed to the fervor of its act, which act is kindled by this sacrament; 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 charity, to which this sacrament belongs, is greater than that of venial sins: because charity by its act takes away venial sins, which nevertheless cannot entirely hinder the act of charity. And the same holds good of this sacrament.

Articulus 4

Argumentum 1

Ad quartum sic proceditur. Videtur quod per hoc sacramentum non remittantur peccata venialia.

Hoc enim sacramentum, ut Augustinus dicit, super Ioan., est sacramentum caritatis.

Sed venialia peccata non contrariantur caritati, ut in secunda parte habitum est.

Cum ergo contrarium tollatur per suum contrarium, videtur quod peccata venialia per hoc sacramentum non remittantur.

Argumentum 2

Praeterea, si peccata venialia per hoc sacramentum remittantur, qua ratione unum remittitur, et omnia remittentur. Sed non videtur quod omnia remittantur, quia sic frequenter aliquis esset absque omni peccato veniali, quod est contra id quod dicitur I Ioan. I, si dixerimus quoniam peccatum non habemus, nos ipsos seducimus.

Non ergo per hoc sacramentum remittitur aliquod peccatum veniale.

Argumentum 3

Praeterea, contraria mutuo se expellunt. Sed peccata venialia non prohibent a perceptione huius sacramenti, dicit enim Augustinus, super illud Ioan. VI, si quis ex ipso manducaverit, non morietur in aeternum, innocentiam, inquit, ad altare apportate, peccata, etsi sint quotidiana, non sint mortifera.

Ergo neque peccata venialia per hoc sacramentum tolluntur.

Sed Contra

Sed contra est quod innocentius III dicit, quod hoc sacramentum veniale delet et cavet mortalia.

Corpus

Respondeo dicendum quod in hoc sacramento duo possunt considerari, scilicet ipsum sacramentum, et res sacramenti. Et ex utroque apparet quod hoc sacramentum habet virtutem ad remissionem venialium peccatorum. Nam hoc sacramentum sumitur sub specie cibi nutrientis. Nutrimentum autem cibi necessarium est corpori ad restaurandum id quod quotidie deperditur ex calore naturali.

Spiritualiter autem quotidie in nobis aliquid deperditur ex calore concupiscentiae per peccata venialia, quae diminuunt fervorem caritatis, ut in secunda parte habitum est.

Et ideo competit huic sacramento ut remittat peccata venialia.

Unde et Ambrosius dicit, in libro de sacramentis, quod iste panis quotidianus sumitur in remedium quotidianae infirmitatis.

Res autem huius sacramenti est caritas, non solum quantum ad habitum, sed etiam quantum ad actum, qui excitatur in hoc sacramento, per quod peccata venialia solvuntur.

Unde manifestum est quod virtute huius sacramenti remittuntur peccata venialia.

Ad 1

Ad primum ergo dicendum quod peccata venialia, etsi non contrarientur caritati quantum ad habitum, contrariantur tamen ei quantum ad fervorem actus, qui excitatur per hoc sacramentum.

Ratione cuius peccata venialia tolluntur.

Ad 2

Ad secundum dicendum quod illud verbum non est intelligendum quin aliqua hora possit homo esse absque omni reatu peccati venialis, sed quia vitam istam sancti non ducunt sine peccatis venialibus.

Ad 3

Ad tertium dicendum quod maior est virtus caritatis, cuius est hoc sacramentum, quam venialium peccatorum, nam caritas tollit per suum actum peccata venialia, quae tamen non possunt totaliter impedire actum caritatis. Et eadem ratio est de hoc sacramento.