QUESTION 88

OF VENIAL AND MORTAL SIN
(In Six Articles)

In the next place, since venial and mortal sins differ in respect of the debt of punishment, we must consider them.  First, we shall consider venial sin as compared with mortal sin; secondly, we shall consider venial sin in itself.

Under the first head there are six points of inquiry: 

(1) Whether venial sin is fittingly condivided with mortal sin?

(2) Whether they differ generically?

(3) Whether venial sin is a disposition to mortal sin?

(4) Whether a venial sin can become mortal?

(5) Whether a venial sin can become mortal by reason of an aggravating circumstance?

(6) Whether a mortal sin can become venial?
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FIRST ARTICLE [I-II, Q. 88, Art. 1]

Whether Venial Sin Is Fittingly Condivided with Mortal Sin?

Objection 1:  It would seem that venial sin is unfittingly condivided with mortal sin.  For Augustine says (Contra Faust. xxii, 27):  “Sin is a word, deed or desire contrary to the eternal law.”  But the fact of being against the eternal law makes a sin to be mortal.  Consequently every sin is mortal.  Therefore venial sin is not condivided with mortal sin.

Obj. 2:  Further, the Apostle says (1 Cor. 10:31):  “Whether you eat or drink, or whatever else you do; do all to the glory of God.”  Now whoever sins breaks this commandment, because sin is not done for God’s glory.  Consequently, since to break a commandment is to commit a mortal sin, it seems that whoever sins, sins mortally.

Obj. 3:  Further, whoever cleaves to a thing by love, cleaves either as enjoying it, or as using it, as Augustine states (De Doctr.  Christ. i, 3, 4).  But no person, in sinning, cleaves to a mutable good as using it:  because he does not refer it to that good which gives us happiness, which, properly speaking, is to use, according to Augustine (De Doctr.  Christ. i, 3, 4).  Therefore whoever sins enjoys a mutable good.  Now “to enjoy what we should use is human perverseness,” as Augustine again says (Qq. lxxxiii, qu. 30).  Therefore, since “perverseness” [The Latin ‘pervertere’ means to overthrow, to destroy, hence ‘perversion’ of God’s law is a mortal sin.] denotes a mortal sin, it seems that whoever sins, sins mortally.

Obj. 4:  Further, whoever approaches one term, from that very fact turns away from the opposite.  Now whoever sins, approaches a mutable good, and, consequently turns away from the immutable good, so that he sins mortally.  Therefore venial sin is unfittingly condivided with mortal sin.

On the contrary, Augustine says (Tract. xli in Joan.), that “a crime is one that merits damnation, and a venial sin, one that does not.”  But a crime denotes a mortal sin.  Therefore venial sin is fittingly condivided with mortal sin.