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Objection 1: It seems that the effect of this sacrament is not
hindered by venial sin. For Augustine (Tract. xxvi in Joan.),
commenting on Jn. 6:52, "If any man eat of this bread,"
etc., says: "Eat the heavenly bread spiritually; bring innocence
to the altar; your sins, though they be daily, let them not be
deadly." From this it is evident that venial sins, which are called
daily sins, do not prevent spiritual eating. But they who eat
spiritually, receive the effect of this sacrament. Therefore, venial
sins do not hinder the effect of this sacrament.
Objection 2: Further, this sacrament is not less powerful than
Baptism. But, as stated above (Question 69, Articles
9,10), only pretense checks the effect of Baptism, and venial
sins do not belong to pretense; because according to Wis. 1:5:
"the Holy Spirit of discipline will flee from the deceitful," yet
He is not put to flight by venial sins. Therefore neither do venial
sins hinder the effect of this sacrament.
Objection 3: Further, nothing which is removed by the action of any
cause, can hinder the effect of such cause. But venial sins are taken
away by this sacrament. Therefore, they do not hinder its effect.
On the contrary, Damascene says (De Fide Orth. iv): "The
fire of that desire which is within us, being kindled by the burning
coal," i.e. this sacrament, "will consume our sins, and enlighten
our hearts, so that we shall be inflamed and made godlike." But the
fire of our desire or love is hindered by venial sins, which hinder the
fervor of charity, as was shown in the FS, Question 81, Article
4; SS, Question 24, Article 10. Therefore venial sins
hinder the effect of this sacrament.
I answer that, Venial sins can be taken in two ways: first of all as
past, secondly as in the act of being committed. Venial sins taken in
the first way do not in any way hinder the effect of this sacrament.
For it can come to pass that after many venial sins a man may approach
devoutly to this sacrament and fully secure its effect. Considered in
the second way venial sins do not utterly hinder the effect of this
sacrament, but merely in part. For, it has been stated above
(Article 1), that the effect of this sacrament is not only the
obtaining of habitual grace or charity, but also a certain actual
refreshment of spiritual sweetness: which is indeed hindered if anyone
approach to this sacrament with mind distracted through venial sins;
but the increase of habitual grace or of charity is not taken away.
Reply to Objection 1: He that approaches this sacrament with actual
venial sin, eats spiritually indeed, in habit but not in act: and
therefore he shares in the habitual effect of the sacrament, but not in
its actual effect.
Reply to Objection 2: Baptism is not ordained, as this sacrament
is, for the fervor of charity as its actual effect. Because Baptism
is spiritual regeneration, through which the first perfection is
acquired, which is a habit or form; but this sacrament is spiritual
eating, which has actual delight.
Reply to Objection 3: This argument deals with past venial sins,
which are taken away by this sacrament.
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