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Objection 1: It would seem that venial sins are not removed by the
sprinkling of holy water, a bishop's blessing, and the like. For
venial sins are not forgiven without Penance, as stated above
(Article 1). But Penance suffices by itself for the remission of
venial sins. Therefore the above have nothing to do with the remission
of venial sins.
Objection 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.
Objection 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
breasts, and say: Forgive us our trespasses," 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 (Article 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 God. 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 (Article 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, 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 trespasses." Thirdly, because they
include a movement of reverence for God 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 to Objection 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 to Objection 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 to Objection 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 God, which fervor
is aroused by such things, sometimes more, sometimes less.
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