The Remission of Venial Sins

Since venial sin, equally with mortal sin, induces liability of guilt and liability of punishment, its remission must be explained as to guilt and as to punishment.

1. On remission as to guilt.

Venial sins are sometimes remitted ex opere operantis outside the sacraments, and sometimes ex opere operato through the sacraments.

243. Ex opere operantis. For venial sins to be remitted ex opere operantis, or by man's own acts, does not signify that the dispositions of the penitent man by their own force and efficacy effect their remission, since God alone can remit sins, even venial sins only; but it signifies that the disposition alone of the penitent suffices for obtaining their pardon from God without the intervention of another remedy instituted for this, e.g., a sacrament. Now since the Council of Trent teaches that venial sins can be expiated outside the sacrament of penance "by many other remedies,"¹ it is established that they are remitted also ex opere operantis, namely by acts of the penitent himself.

That God himself effects the remission of sins is clear: for sin is remitted by this, that God, putting aside anger and indignation, renders himself propitious and appeased to us, which God alone can do. Moreover, any sin whatsoever, even only venial, is remitted through an infusion of grace, which God alone can infuse.

¹ Sess. 14, c. 5.

244. Required disposition. 1. Venial sin is not remitted without an act of penance at least virtual, by which the sinner withdraws from affection for sin and retracts it. For God, speaking of sin in general, i.e., both mortal and venial, promises its remission only under the condition of penance (n. 241).

a. It is not required that penance be formal, but virtual suffices. Formal penance is an act by which we explicitly grieve for and detest the sin committed itself; virtual penance is called an act which is directly contrary to the sin committed. Therefore he elicits virtual penance: alpha. who asks pardon from God; beta. who proposes that he will sin no more; gamma. who exercises an act of the virtue contrary to the sin; delta. who exercises any good work whatsoever with this intention, that he obtain remission of sins.¹

b. That virtual penance suffices for obtaining remission of venial sins is gathered from this, that penance is the necessary disposition for obtaining remission of sins; but for a necessary disposition nothing else is required except that the will retract affection for venial sin, which is obtained through virtual penance.

c. Therefore venial sins are not remitted through any good works whatsoever of a just man, but only through those in which there is contained at least virtual penance and displeasure for sin, or which are directly opposed to sins. Thus a work of temperance does not suffice for obtaining pardon of a lie, since it contains not even a virtual retraction of the lie. Indeed not every act of charity suffices for obtaining pardon of venial sins, because not every act of charity excludes affection for venial sins. For someone can love God above all things in such a way that he prefers him to absolutely all things which displease him; but he can also love him above all things in such a way that he prefers him to all things which displease him gravely. The former act of charity excludes affection for all sins, both mortal and venial; the latter act of charity can stand with an affection even actual for venial sin.

2. Although attrition suffices for obtaining remission of venial sins outside the sacrament, nevertheless it must be conceived from a more perfect motive.

There is no doubt that perfect contrition which also extends to venial sins suffices for obtaining their remission; but it is not necessary for obtaining this effect outside the sacrament.

a. According to the doctrine of the Council of Trent, venial sins can be expiated outside the sacrament of penance by many other remedies;² but if contrition were necessary for obtaining pardon of venial sins, it would have to be called the one means to this end. And certainly the remission of a lighter offense will also be easier; therefore, since mortal sin is destroyed by perfect contrition alone, venial sin can also be destroyed by imperfect contrition.

b. Motives of attrition can be distinguished into two kinds: some more perfect, as if someone grieves for venial sins because they are against obedience and reverence due to God, because they diminish the honor and worship of God, because they delay union with God, etc.; others less perfect, which are taken from the baseness of sin insofar as sin defiles the soul, from fear of purgatory, from fear of temporal punishments. Now if the same attrition sufficed for obtaining pardon of venial sins in the sacrament and outside the sacrament, the sacrament of penance would never destroy venial guilt: for before reception of the sacrament they would already have been remitted through attrition. But that the sacrament of penance never remits venial sins is contrary to the mind of Christ, who instituted penance also for destroying venial sins, and contrary to the sense and practice of the faithful, who confess frequently for this reason, because they are persuaded that through the sacrament of penance they obtain pardon of venial sins.³

¹ Sporer-Bierbaum, III, pr. 3, n. 35.

² Sess. 14, c. 5.

³ Cf. Lugo, De poenit., disp. 9, n. 29.

245. Ex opere operato. a. In order that venial sins may be said to be remitted ex opere operato, three things are required: first, that that through which venial sins are said to be remitted moves God to producing the effect by force of institution, i.e., that the sign itself or instrument instituted for this has the power of producing the effect, namely the remission of venial sins; then, that the effect to producing which God is moved, with the necessary disposition supposed, is immediately the remission itself of venial sins, not the conferral of a supernatural help by which man may dispose himself to obtaining remission; third finally, that sins are destroyed by force of a remedy instituted by God without that disposition which by itself alone suffices for destroying venial sins.

b. The sacraments have the power of remitting venial sins ex opere operato. This is certain concerning four sacraments: baptism, penance, extreme unction, and the Eucharist. For baptism and penance were instituted primarily for destroying sins, whether mortal or venial; extreme unction likewise was instituted secondarily for remitting sins; finally, concerning the Eucharist there can scarcely be doubt, since the Council of Trent says: "Our Savior wished this sacrament to be received as an antidote by which we may be freed from daily faults."¹ As to confirmation, order, and matrimony, the matter is less certain; nevertheless several theologians affirm it. For although they were instituted by Christ for producing peculiar effects, nevertheless they agree with the other sacraments in this, that they are remedies for sins; indeed sometimes first grace is also conferred through them and mortal sins are destroyed.²

c. Through the sacraments venial sins are remitted without that disposition which by itself alone would suffice for obtaining their pardon. Therefore, in order that venial sins may be remitted through the sacraments, no other disposition is required besides attrition for mortal sins (in the sacraments of the dead) or sanctifying grace (in the sacraments of the living), than the intention and will of receiving the sacrament as a remedy for one's sins without actual affection for any venial sin. For in this intention there is contained a virtual displeasure which is the necessary disposition for obtaining pardon of venial sins through the sacraments.³

Whether venial sins are destroyed through sacramentals, and whether through the sacrifice of the Mass, is said in their places, nn. 47 and 170.

¹ Sess. 13, c. 3.

² Cf. Lugo, De poenit., disp. 9, n. 53.

³ Cf. Sporer, l.c., n. 42 f.; St. Alphonsus, l. 6, n. 270.

I. No venial sin is remitted while mortal sin remains. For one who remains in divine enmity and does not offer fitting compensation for the grave injury inflicted upon God is unworthy for pardon of a lighter injury to be granted to him (St. Thomas, 3, question 87, article 4).

II. One venial sin can be remitted without another being remitted. The reason is that one can detest one venial sin, namely because of its greater malice or from its own proper motive, without detesting another.

III. Venial sins are remitted by:

1. An act of perfect contrition, according to some, remits the venial sins to which it extends formally or virtually. But others say better that perfect contrition concerning one venial sin necessarily extends itself to all, and therefore remits all. For just as in relation to mortal sins contrition is detestation and sorrow concerning sin insofar as it is an offense against God loved above all things, and therefore necessarily extends itself to all mortal sins, so also in relation to venial sins, which are offenses against God in a qualified sense, contrition is detestation and sorrow concerning venial sin insofar as it is an offense in a qualified sense against God loved above all things, and therefore necessarily extends itself to all venial sins.¹

2. An act of perfect charity remits venial sins, of which it involves virtual penance. Hence all venial sins are pardoned by charity "when someone is borne in affection toward God and divine things in such a way that whatever should occur to him which would hinder him from this movement would displease him, and he would sorrow that he had committed it, even if he is not actually thinking about it" (St. Thomas, part 3, question 87, article 1).

3. Any attrition, whether formal or virtual,² seems to suffice for the remission of certain venial sins (St. Thomas, 3, question 87, article 2 and ad 3, and article 3): both because the light offenses of friends are more easily pardoned than the grave injuries of enemies, so that perfect contrition does not seem to be required for the remission of venial sins as it is - at least in the absence of the sacrament - for the remission of mortal sins; and because this attrition, as a meritorious act of a friend and son, has a greater proportion to pardon than the act of an unjust man attrite concerning mortal sins. Nevertheless, it is disputed whether any attrition suffices to destroy all venial sins to which it extends formally or virtually, or whether a more perfect attrition is required if the matter concerns a graver venial sin.³

4. The sacraments. Concerning these, note:

a) It is certain that Baptism, Extreme Unction, Penance, and the Holy Eucharist, at least in some sense, remit venial sins. For Baptism is a perfect washing; absolution extends itself to all things which are subjected to the keys; and the form of Extreme Unction is universal. As regards the Holy Eucharist, this is established from Trent.⁴ The same is taught rather commonly concerning the three other sacraments (St. Thomas, part 3, question 87, article 2).

b) The sacraments certainly remit venial sins insofar as they move one to the acts explained under 1, 2, and 3, that is, to perfect contrition, to perfect charity, and to attrition.

It is disputed whether, besides this, the sacraments remit venial sins in another way. Moreover, some who deny that outside the sacrament any attrition suffices for destroying the venial sins to which it extends judge that in the sacrament any attrition suffices for the sacraments directly to remit the venial sins to which the attrition extends. Others - such as Suarez and many of those who teach that any attrition of itself alone suffices for the remission of venial sins - think that in the sacraments, at least in the Holy Eucharist, it is enough that "a man approach without actual complacency in venial sin and with the desire of receiving the sacrament and its fruit."⁵ Finally, others teach that venial sins are never remitted immediately through the sacraments, but only by means of pious movements which are opposed to venial sin either explicitly or implicitly; concerning these see pp. 209-210, under 1, 2, and 3.

5. Sacramentals. Of these, some remit venial sins because and insofar as they have joined to them an act remissive of venial sins, for example attrition, as the striking of the breast, the Confiteor. Others conduce to their remission insofar as, from the impetration of the Church, God often - not infallibly - confers some pious movement upon those using them, for example blessed water.

Note. It is disputed in what way venial sins are remitted in those who have departed this life with the guilt of venial fault. St. Thomas, to whom St. Alphonsus adheres (Opera dogmatica, vol. I, p. 675), says as follows: "Venial sins are remitted in them after this life even as regards guilt by an act of charity toward God, repugnant to the venial sins committed in this life. Yet because after this life there is not the state of meriting, that movement of love in them indeed removes the impediment of venial fault, but does not merit absolution or diminution of punishment, as in this life" (De Malo, question 7, article 11).

IV. Venial sins are formally remitted by a contrary act, not by the infusion of grace, although this remission does not take place without a concomitant infusion or increase of grace, or at least without a right to this increase. The reason for the former is that no degree of sanctifying grace is incompatible with venial sin; this is clear from the fact that a man having however much grace can sin venially without losing anything of sanctifying grace. Therefore no degree of grace formally expels venial sins. The latter is clear from the fact that no venial sin is remitted without some penance, and therefore without a work meritorious of an increase of grace, or of a right to this increase.

¹ Cf. the Salmanticenses, Commentary on part 3, question 87, article 1, nn. 3-4, and De sacramentis in communi, disputation 10, doubt 2, n. 11.

² Virtual attrition is involved, for example, by a petition for pardon from God, the purpose of not committing such a sin again, an act of the opposite virtue, and any meritorious act referred to obtaining pardon (cf. St. Thomas, part 3, question 87, article 3).

³ There are also some, though few, who require an act of formal penance for the remission of venial sins. Thus, for example, Durandus (IV Sentences, distinction 16, question 2).

⁴ Session 13, on the Eucharist, chapter 2.

⁵ Suarez, disputation 12, section 1, n. 9.

194. Thus far we have directly treated of the remission of mortal sin; yet it is expedient to add a few things concerning the remission of venial sins.

¹ St. Thomas, 3 p. q. 87; Suarez, disp. XI-XII; de Augustinis, p. I, a. 9.

(A) Venial sin cannot be remitted without grace; for, from the things said in the Treatise on Grace, nothing supernatural can be accomplished without grace; but the remission of venial sin is something supernatural, since it removes an impediment by which we are delayed from the supernatural end. Hence in the Second Council of Orange, can. 14 (Denzinger, n. 157), it is read: "No wretched man is freed from any wretchedness unless he is forestalled by the mercy of God."

195. (B) Venial sin joined with mortal sin cannot be remitted without the infusion of habitual grace. For the remission of any fault supposes divine friendship; for it is a favor granted gratuitously, not owed; but divine friendship is not restored to the sinner except through the infusion of habitual grace. But venial sin in one who is already in the state of grace can be remitted of itself without the infusion of habitual grace; for, as St. Thomas says (q. 87, a. 2), each thing is taken away by its opposite; but the opposite of venial sin is not habitual grace, which is not lost through it, but the fervor of charity; therefore venial sin can be taken away of itself through a fervent act without the infusion of grace. This is illustrated by a comparison: for just as a body can happen to be stained in two ways, by the privation of beauty or by the superaddition of mud or dust, so also the soul is stained in two ways, by the privation of the beauty of grace or by a disordered inclination to temporal things, or venial sin: the former stain can be taken away only by the infusion of grace, but the latter is removed by this very fact, that by an act of fervor the disordered adherence to temporal things ceases.

196. (C) Venial sins of the just can be remitted ex opere operato and ex opere operantis: (a) ex opere operantis, namely through an act of contrition or of perfect charity, according to all, indeed more probably through an act of attrition. The Angelic Doctor (q. 87, a. 1) thus proves that some contrition is required for the remission of venial sin: venial sin, although it is not aversion from God as last end, contains some disorder, insofar as it delays the affection of man, lest it be borne promptly toward God; but such disorder cannot be taken away except by a contrary disposition, namely detestation and retraction of sin: for if the will perseveres in that disordered adherence to temporal things, the sin itself will adhere to the soul, since, while the cause remains, the effect remains.

Surely the best disposition is perfect contrition, since it takes away even mortal sin; but more probably attrition also suffices; for venial sins, if they are compared with mortal ones, are light, and consequently the same disposition is not required for the remission of venial sins as for mortal sins; therefore less perfect contrition, or attrition, suffices. Moreover the one attrite concerning venial sin immediately becomes contrite through habitual charity, as was said concerning the attrite person receiving the sacrament of penance, above n. 142.

Nor is it necessary that this attrition be formal; virtual is enough, for example when someone is borne toward God in such a way that whatever would occur to him that might delay him from this motion would displease him, and he would grieve that he had committed it, even if he does not actually think of it.

(b) Ex opere operato, through the reception of the sacraments, provided that there is no obstacle, that is, virtual or actual complacency in venial sin; this indeed is certain concerning Baptism, Penance, and Extreme Unction, which have the remission of sins as their proper effect; it is also asserted more probably concerning the others, which were instituted for the sanctification of souls, and therefore for fostering the fervor of charity, to which venial sins are opposed. But sacramentals, as we said elsewhere, remit venial sins indirectly, by stirring up sentiments of contrition and charity in the soul.

197. (D) One venial sin can be remitted without the others, namely if someone truly grieves over one, but not over the rest. Whence only then is full remission of all venial sins obtained when no affection for venial sins is retained. For from the things said, venial sin is not remitted unless it is at least virtually detested, and moreover one can be retracted without the others displeasing.

S. Th. III, q. 87; Q. D. De Malo 7, a. 2 and 12.

457. Thesis I. Venial sins are blotted out by the fervor of charity, or by an actual exercise which virtually and implicitly includes displeasure for these sins.

It is proved: Each thing is taken away by its opposite. But venial sin is not contrary to habitual grace or charity, but only retards its act, lest it be borne toward God, insofar as it too greatly adheres to created good: for thus, in the act in which it is committed, it impedes the exercise of charity. Therefore it is taken away by some motion of grace or charity, or by an act by which inordinate adherence to temporal things is removed.

In other words: Venial sin does not take away habitual grace and habitual ordination to God the last end, but only the actual tendency toward God: for it is an act which is merely not referred to God. Therefore it is taken away and remitted by an act which tends toward God and which retracts the preceding act, or includes the retraction of sin.

Hence: 1) It cannot be remitted without some motion of penance, at least virtual and implicit, retracting and repairing it: for, as we said, n. 412, man remains guilty of sin until he has retracted it.

For when the voluntary act ceases by which man withdraws or has separated himself in some way from conjunction with God, he does not at once return to God and is joined to Him, "but there is required a motion of the will contrary to the first motion, just as if someone is distant from another by some motion, when the motion ceases he does not at once become near to him, but he must draw near by returning through a contrary motion" (I-II, q. 86, a. 2).

But, through mortal sin the mind is wholly turned away from God, as acting against charity; through venial sin, however, the affection of man is retarded lest it be promptly borne toward God... And therefore, just as mortal sin cannot be remitted as long as the will adheres to sin (or does not retract it), so also neither can venial sin, because while the cause remains, namely adherence to sin, the effect remains (q. 87, a. 1), namely, the guilt of fault by which man is in some way separated from God.

2. Nevertheless a) a formal motion of penance is not required, as for each mortal sin, for the remitting of which the sacrament of Penance itself is per se necessary, and which per accidens can be remitted by the act of charity alone, yet not without the desire of formal penance; - b) nor does habitual displeasure alone suffice, which is had through the habit alone of charity or of the virtue of penance, because in that way charity would not be compatible with venial sin, which is plainly false; - but c) per se virtual displeasure and implicit retraction suffice, by which "someone is borne according to affection toward God and divine things in such a way that whatever should occur to him which would retard him from this motion would displease him, and he would grieve that he had committed it, even if he were not actually thinking of it" (a. 1).

3. But a motion made from habitual grace, or formed by charity, is required (a. 3; a. 2, ad 1; a. 4, ad 2). For the remission of sin cannot be done except through a satisfactory work pleasing and acceptable to God as supernatural end; but no work is pleasing and acceptable to God as supernatural end unless it be done from habitual grace by a person pleasing and acceptable to God. Therefore.

In other words: The remission of sin is a work of gratuitous favor and divine acceptance; but a work of gratuitous favor and divine acceptance supposes the friendship of God; therefore.

4. Indeed every good motion made from habitual grace, by which venial sin displeases, even if it is not done from the motive of charity, seems sufficient for remitting that venial sin which it retracts, - nor is perfect contrition or a determinate grade or intensity required.

For venial sin is remitted through an act done from grace and formed by charity which sufficiently retracts it. But every contrition or displeasure, even imperfect and minimal, provided it is true and sincere, sufficiently retracts venial sin, and if it is made by a just man in the state of grace, it is from habitual grace and formed by charity. Therefore it suffices for the remission of any venial sin whatsoever. It is confirmed: Charity commands all supernatural virtues, and therefore the acts of all virtues are formed by it, even if they do not proceed immediately from its motive.

458. Thesis II. Venial sin can be remitted without a new infusion of habitual grace.

It is proved: Each thing is taken away by its opposite. But venial sin is not contrary to habitual grace or charity. Therefore for taking it away there is not required a new infusion of habitual grace or charity. And therefore it can be remitted, even outside the sacrament, from the work of the one operating alone, even by imperfect contrition.

459. Thesis III. Venial sin is remitted by the fervor of charity alone, which includes displeasure for it. - Although many other causes are customarily enumerated (Council of Trent, sess. 14, c. 5), they can be reduced to this one, because they are nothing except means for procuring the fervor of charity, and they do not remit immediately, but through the mediation of an act of virtual penance. St. Thomas shows this almost thus, Q. D. De Malo 7, a. 12:

"Through the fervor of charity venial sins are remitted; and therefore whatever things are apt to excite the fervor of charity can cause the remission of venial sins.

"But the act of charity pertains to the will, which is inclined to something in three ways: a) sometimes from reason alone demonstrating something; b) sometimes from reason together with some interior instinct which is from a higher cause, namely God (by a special motion of actual grace); c) sometimes, however, with this also from the inclination of an inhering habit.

"Therefore 1) there are certain things which cause the remission of venial sin insofar as they incline the will to a fervent act of charity according to the three things just mentioned, and thus through the sacraments of the New Law venial sins are remitted, because reason considers them as salutary medicines, and the divine power in them more secretly works salvation, and also through them the gift of habitual grace is conferred." These remit ex opere operato: certainly those which are directly instituted for the remission of sin do so, namely Baptism, Penance, Extreme Unction, and also the Eucharist, which is a remedy against daily faults; moreover, according to St. Thomas the same must be said of the other sacraments, because the grace which is infused is apt to excite free will to the fervor of charity and the detestation of sin, unless, however, there is an impediment on the part of the subject.

2. "There are certain things which cause the remission of venial sin according to two of the aforesaid things: for they do not cause grace, but they excite reason to consider something which excites the fervor of charity, and it is also piously (i.e., rightly) believed (on account of the prayer of the Church) that the divine power operates interiorly by exciting the fervor of love," as happens in sacramentals, for example, the sprinkling of blessed water, general confession and the absolution of the priest before Communion, prayer in a dedicated church, anointing of the body, etc.: these remit ex opere operantis Ecclesiae.

3. "But there are certain things which cause the remission of venial sin only by exciting the fervor of charity by way of consideration, as the Lord's prayer, striking of the breast, and all good works, not indeed always, but when they include virtual contrition for sin." These remit from the work of the penitent operating alone.

"Nevertheless all these things cause the remission of venial sins insofar as they incline the soul to a motion of penance, which is the detestation of sins, either implicit or explicit" q. 87, a. 3, ad 1.

460. Corollaries. - 1. Venial sins are often not taken away immediately by the sacrament of Penance, because for the most part they have already been remitted by the act of contrition preceding absolution; but then they are again forgiven by absolution in the same way as mortal sins already previously forgiven (n. 434). Sometimes, however, it happens that they are not blotted out before absolution: 1) if they are joined with mortal sins, because then they are remitted together with them; 2) if contrition is sufficient for the remission of some, but not of all venial sins: then the grace conferred by the sacrament can excite to sufficient contrition concerning the others not remitted (n. 459). - But even if they were never blotted out by the sacrament itself, it would not be unfitting, for according to St. Thomas, q. 65, a. 1, ad 8: "no sacrament of the New Law was instituted directly against venial sins." And yet in this case venial sins would not be superfluously subjected to the sacrament, not only because by instituting confession the faithful may more easily have contrition for sins, but also because the sacrament contributes both to fuller remission as to punishment, and to more certain remission, because among venial sins there could be mortal sins, and to special healing grace and of itself preserving grace from the sins confessed.

Hence attrition of a determinate intensity or grade is not required for obtaining the remission of venial sin outside the sacrament of Penance, as many more recent authors hold with Lugo, who say that attrition does not suffice for blotting out any and all venial sins outside the sacrament of Penance, but for fewer or more according as it is from a better motive, with greater intensity or duration, or with more good works. For a) every even minimal contrition for venial sin, if it is sincere, is a retraction of it, as was said (n. 457); b) venial sin is not opposed to a determinate intensity or grade of charity, because it takes away nothing nor diminishes anything of the habit of charity, to which it is not opposed; c) just as minimal perfect contrition suffices for the remission of all mortal sins, so minimal imperfect contrition made from grace suffices for the remission of all venial sins.

Nor is the common sense of the faithful, who confess sins in order to obtain the remission of venial sins, an obstacle to this doctrine: for they do this, as for mortal sins remitted, for a more certain and fuller remission and against relapse; or rather they believe that the sacrament has efficacy for the remission of venial sins without precisely thinking what sort that is.

2. Nevertheless, not every affection toward God or divine things is virtual penance with respect to every venial sin, but only with respect to that which would displease if it should occur, and thus not any venial sin whatsoever is taken away through any affection whatsoever toward God, but only that one of which the said affection is virtual displeasure. Whence remission will be full if no affection at all is retained for the venial sin.

3. Hence one venial sin can be remitted without another, because someone can have virtual penance concerning one sin and not concerning others; whence remission is impeded as to those to which he adheres. A fortiori mortal sins can be remitted without venial sins being remitted.

4. An act of charity so remarkable that it would detest any venial sin whatsoever obtains the remission of all, but not of all punishments, as must now be said.