Section I. On the Remission of Mortal Sins

I. Mortal sins can be remitted without the remission of venial sins. The reason is that one can detest mortal sins without detesting venial sins, and the formal cause of the remission of mortal sin, which is sanctifying grace, is not opposed to venial sin.

II. One mortal sin cannot be remitted without another. For a mortal sin is formally remitted through the infusion of grace, or at least in this order of Providence it is not remitted without that infusion. But sanctifying grace does not exist with any mortal sin.

III. The following proximately dispose for the infusion of sanctifying grace, and in this sense remit mortal sins:

1. Formal contrition, perfected by charity. This is clear: 1. from Sacred Scripture;¹ 2. from the Council of Trent;² 3. from the condemned proposition 71 of Baius.³ But the arguments proposed also prove that no certain degree of intensity is required in order that perfect contrition proximately dispose for justification. For the documents adduced teach absolutely, with no mention made of a degree of intensity, that perfect contrition justifies.

2. An act of charity, even without formal detestation of sin. This is proved: 1. from Sacred Scripture;⁴ 2. from the condemned propositions 31, 32, and 70 of Baius;⁵ 3. by theological reason. For an act of charity explicitly contains that whole motive on which the dignity of perfect contrition depends, which, as was said under 1, proximately disposes for justification.

It is disputed in what way the efficacy of perfect charity must be reconciled with the necessity of penance. Moreover, some say that charity does not justify except dependently on formal penance, or except insofar as it contains the desire of formal penance. That this desire is contained at least implicitly in the act of charity is clear from the fact that one who loves God wills the things which God wills. But God wills or commands formal penance. Others judge that charity justifies because it is virtually formal penance. For it is the perfect conversion of the soul to God loved above all things, and therefore a true detestation of sin, though virtual, from the most perfect motive. Whatever the case may be, it is certain that a baptized sinner is not justified, either by perfect contrition or by charity, except dependently on the sacrament of Penance, or except insofar as these involve the reception of the sacrament in desire; but reception of the sacrament does not take place without formal penance.

3. Imperfect contrition together with the sacrament, whether of Baptism (n. 61), or of Penance (n. 357),⁶ or, as others add, together with martyrdom (vol. I, n. 418).

¹ Ezekiel 18:21; 33:14 sq.

² Session 14, chapter 4.

³ Denzinger-Bannwart, n. 1071.

⁴ 1 John 4:7.

⁵ Denzinger-Bannwart, nn. 1031, 1032, 1070.

⁶ As regards the sacraments of the living, cf. the treatise on the sacraments in general (n. 6).