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The remission itself of sin
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Noldin, Summa of Moral Theology
Vol. III, Book Fifth. On Penance., Chapter First. On Penance …, Question Fourth. On the re…, Article Second. On the remission itself of sin.
242. Principles. In this order of providence no sin, not even a venial one, is remitted without sorrow for the sin committed; now it is asked whether one sin can be remitted without another, or whether all must be destroyed at the same time.
- One mortal sin cannot be remitted without another.
Since mortal sin is remitted through the infusion of sanctifying grace, but sanctifying grace cannot exist at the same time with mortal sin, to which grace is absolutely repugnant, either all sins which are in the soul are remitted, or none.
- Mortal sin can be remitted without remission of venial sins.
Since venial sins are not repugnant to sanctifying grace, and penance for mortal sins can be had without its also being had for venial sins, it can happen that, a mortal sin having been remitted through the infusion of grace, venial sins are not condoned, if penance does not also extend to venial sins. Thus if someone is sorry for his sins because he has deserved hell or has fallen away from eternal beatitude, the penance does not extend to venial sins.
- Venial sin cannot be remitted without remission of mortal sins.
It is impossible that God be reconciled in a light matter to a man who still has grave enmities with him. Moreover, no venial sin is remitted unless the man has exhibited condign satisfaction to God; but one existing in mortal sin cannot satisfy condignly: for satisfaction is not condign unless it is pleasing and accepted by God; but the satisfaction of a sinful man, since he is an enemy of God, cannot be accepted by God.
- One venial sin can be remitted without another.
Since penance for one can be had without its also being had for another, and individual venial sins are not repugnant to grace and divine friendship, nothing prevents one from being condoned while another is not remitted. Yet he who truly grieves for all can be freed from all at once, both through his own act of sorrow, if it is of sufficient perfection, and through a remedy instituted for this, e.g., through a sacrament.