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Objection 1: It would seem that venial sin can be forgiven without
penance. For, as stated above (Question 84, Article 10, ad
4), it is essential to true penance that man should not only sorrow
for his past sins, but also that he should purpose to avoid them for
the future. Now venial sins are forgiven without any such purpose,
for it is certain that man cannot lead the present life without
committing venial sins. Therefore venial sins can be forgiven without
penance.
Objection 2: Further, there is no penance without actual
displeasure at one's sins. But venial sins can be taken away without
any actual displeasure at them, as would be the case if a man were to
be killed in his sleep, for Christ's sake, since he would go to
heaven at once, which would not happen if his venial sins remained.
Therefore venial sins can be forgiven without penance.
Objection 3: Further, venial sins are contrary to the fervor of
charity, as stated in the SS, Question 24, Article 10. Now
one contrary is removed by another. Therefore forgiveness of venial
sins is caused by the fervor of charity, which may be without actual
displeasure at venial sin.
On the contrary, Augustine says in De Poenitentia [De vera et
falsa Poenitentia], that "there is a penance which is done for
venial sins in the Church every day" which would be useless if venial
sins could be forgiven without Penance.
I answer that, Forgiveness of sin, as stated above (Question
86, Article 2), is effected by man being united to God from
Whom sin separates him in some way. Now this separation is made
complete by mortal sin, and incomplete by venial sin: because, by
mortal sin, the mind through acting against charity is altogether
turned away from God; whereas by venial sin man's affections are
clogged, so that they are slow in tending towards God. Consequently
both kinds of sin are taken away by penance, because by both of them
man's will is disordered through turning inordinately to a created
good; for just as mortal sin cannot be forgiven so long as the will is
attached to sin, so neither can venial sin, because while the cause
remains, the effect remains.
Yet a more perfect penance is requisite for the forgiveness of mortal
sin, namely that man should detest actually the mortal sin which he
committed, so far as lies in his power, that is to say, he should
endeavor to remember each single mortal sin, in order to detest each
one. But this is, not required for the forgiveness of venial sins;
although it does not suffice to have habitual displeasure, which is
included in the habit of charity or of penance as a virtue, since then
venial sin would be incompatible with charity, which is evidently
untrue. Consequently it is necessary to have a certain virtual
displeasure, so that, for instance, a man's affections so tend to
God and Divine things, that whatever might happen to him to hamper
that tendency would be displeasing to him, and would grieve him, were
he to commit it, even though he were not to think of it actually: and
this is not sufficient for the remission of mortal sin, except as
regards those sins which he fails to remember after a careful
examination.
Reply to Objection 1: When man is in a state of grace, he can
avoid all mortal sins, and each single one; and he can avoid each
single venial sin, but not all, as was explained in the FS,
Question 74, Article 8, ad 2; FS, Question 109,
Article 8. Consequently penance for mortal sins requires man to
purpose abstaining from mortal sins, all and each; whereas penance for
venial sins requires man to purpose abstaining from each, but not from
all, because the weakness of this life does not allow of this.
Nevertheless he needs to have the purpose of taking steps to commit
fewer venial sins, else he would be in danger of falling back, if he
gave up the desire of going forward, or of removing the obstacles to
spiritual progress, such as venial sins are.
Reply to Objection 2: Death for Christ's sake, as stated above
(Question 66, Article 11), obtains the power of Baptism,
wherefore it washes away all sin, both venial and mortal, unless it
find the will attached to sin.
Reply to Objection 3: The fervor of charity implies virtual
displeasure at venial sins, as stated above (Question 79, Article
4).
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