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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 FS, Question 88, Articles 1,2;
SS, 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 SS, 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.
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