Scholion II. On Multiplied Venial Sins

I. Venial sins multiplied by reason of multiplication alone do not make a mortal sin. The reason is that multiplication alone cannot introduce a wholly diverse notion of sin. But the notion of sin is wholly diverse in mortal and in venial sin (St. Thomas, I-II, q. 88, a. 4). And this is valid even if multiplied venial sins are united in one intention, for example, in the purpose of lying on any occasion whatever. For the purpose cannot involve greater malice than the acts proposed (St. Thomas, I-II, q. 88, a. 4; St. Alphonsus, V, 57, 3).

From what has been said it follows that he also does not sin gravely who induces several persons to sin venially, as if someone causes several persons to labor a little on a feast day, whether they work simultaneously or successively. For the one inducing cannot sin more than the individual persons induced (St. Alphonsus, III, 306).

It is asked whether he sins gravely who proposes in no way to care about venial sins and to avoid only mortal sins.

I respond: against several, with St. Alphonsus it seems this must be denied, because a purpose of this kind leads only remotely to mortal sin. Except, however, venial sins which induce a proximate danger of sinning gravely; such things occur especially in venereal matter (St. Alphonsus, IV, 12). Observe besides that multiplied venial sins easily lead to mortal sin, both because the desire of sinning grows, because the fervor of charity becomes lukewarm, and because graces are diminished (cf. St. Thomas, I-II, q. 88, aa. 3 and 4).

II. Multiplied venial sins can become mortal by reason of coalescing matter. Now matter coalesces¹ if venial sins are multiplied against one obligation in number. I say one: whether by reason of harm physically or morally continued, as if someone commits several small thefts retained or not morally interrupted; or by reason of time through which one and the same obligation is prolonged, as "if you omit at intervals several psalms from the same Office; if on the same fast day you several times eat a little; on the same feast day you several times labor a little" (St. Alphonsus, V, 57). But not if you labor a little on different feast days, if daily in Lent you eat a little, "even if at the same time you had the purpose of doing so" (St. Alphonsus, cited place); or by reason of the intention by which the one commanding or vowing imposed acts, although wholly disparate or to be performed at different times, in the manner of one obligation. If, for example, a confessor orders a penitent to recite five Our Fathers and Hail Marys daily for a week, the omissions made on individual days would coalesce, because the confessor is considered to have imposed all the prayers in the manner of one grave satisfaction. On the contrary, "he does not sin mortally who on different days violates a vow of praying some little thing daily or on individual days, or of giving a small alms, if it is a burden affixed to the day; because, since the obligation of each day is extinguished daily, those matters are not continued... If, however, similar vows are not a burden affixed to the day, but only the day is fixed beforehand as a terminus beyond which execution is not to be delayed, there will be mortal sin after notable matter has been reached" (St. Alphonsus, cited place).

¹ Matter coalesces only in appearance if someone, for example, after several excesses in food or drink finally by a new excess falls into drunkenness; likewise if someone after repeated slight vexations and insults finally excites another to grave anger, quarrel, etc. I said only in appearance, because, strictly speaking, in the cases brought forward, once the preceding acts and their effect have been posited, the final act is gravely evil by reason of itself.

III. He who by multiplied and coalescing transgressions arrives at grave matter:

1. Already by the first transgression he sins gravely, if from the beginning he intends to proceed through coalescing transgressions to grave matter. Namely, although the execution of the individual transgressions is externally light, nevertheless, insofar as it is subject to a gravely evil intention, it is gravely evil. Nevertheless, these several transgressions constitute only one sin in number, unless the depraved intention is morally interrupted.

2. If he does not intend to proceed to grave matter, then he sins gravely when he advertently completes grave matter. Light transgressions which follow the completed grave matter, according to others, involve a continuation of the same mortal sin in number; according to St. Alphonsus and others, they do not constitute mortal sin unless they reach a new grave quantity (St. Alphonsus, III, 538).

Practical Admonitions. 1. Let the confessor strive to remove penitents, especially pious ones, even from venial sins. Hence: a) "Let him inculcate in his own the greatest possible horror of mortal sin; for the more vivid this is, the more efficaciously it will deter men even from venial sins, which dispose toward mortal sin. b) Let him repeatedly insist on the question of the Catechism: 'What evils do venial sins cause us?' c) Let him strive to know the dominant vice of the penitent, to which he may suggest suitable remedies. Thus, if he has found it to be a desire for riches greater than is fair, let him prescribe more ample alms; if excessive ambition, let him urge flight from conversations; if wandering of mind in prayers and other duties, let him indicate greater recollection and solitude; and so in the others. For contraries are most excellently cured by contraries. d) Let him very much commend daily and particular examination.

2. But if venial sins must be avoided by a simple member of the faithful, how much more by clerics! Therefore, as Trent admonishes, 'let them flee light offenses, which would be very great in them, so that their actions may bring veneration to all' (session 22, chapter 1, De Reformatione). Before the others, let them avoid omissions and negligences in prayer or in the duties of their state, useless conversations or familiarities with persons of the other sex, a critical spirit toward the precepts of superiors, and detractions concerning fellow clerics, especially when laypersons are listening."¹

¹ Sweens, Theologia moralis fundamentalis, n. 850.