WatsonOverHere/Summa_Theologica huggingface dataset:
Q: Whether Venial Sin Can Be Taken Away Without Mortal Sin?

A: On the contrary,
It is written (Matt. 5:26): "Amen I say to thee, thou shalt not go out from thence," viz., from the prison, into which a man is cast for mortal sin, "till thou repay the last farthing," by which venial sin is denoted. Therefore a venial sin is not forgiven without mortal sin.

I answer that,
As stated above (Q. 87, A. 3), there is no remission of any sin whatever except by the power of grace, because, as the Apostle declares (Rom. 4:8), it is owing to God's grace that He does not impute sin to a man, which a gloss on that passage expounds as referring to venial sin. Now he that is in a state of mortal sin is without the grace of God. Therefore no venial sin is forgiven him.

Reply Obj. 1: Venial offenses, in the passage quoted, denote the irregularities or uncleannesses which men contracted in accordance with the Law.

Reply Obj. 2: Although no new infusion of habitual grace is requisite for the remission of venial sin, yet it is necessary to exercise some act of grace, which cannot be in one who is a subject of mortal sin.

Reply Obj. 3: Venial sin does not preclude every act of grace whereby all venial sins can be removed; whereas mortal sin excludes altogether the habit of grace, without which no sin, either mortal or venial, is remitted. Hence the comparison fails.

QUESTION 88

OF THE RETURN OF SINS WHICH HAVE BEEN TAKEN AWAY BY PENANCE (In Four Articles)

We must now consider the return of sins which have been taken away by Penance: under which head there are four points of inquiry:

(1) Whether sins which have been taken away by Penance return simply through a subsequent sin?

(2) Whether more specially as regards certain sins they return, in a way, on account of ingratitude?

(3) Whether the debt of punishment remains the same for sins thus returned?

(4) Whether this ingratitude, on account of which sins return, is a special sin?
Q: Objection 1: It would seem that venial sin can be taken away without mortal sin. For, on John 8:7: "He that is without sin among you, let him first cast a stone at her," a gloss says that "all those men were in a state of mortal sin: for venial offenses were forgiven them through the legal ceremonies." Therefore venial sin can be taken away without mortal sin.

Obj. 2: Further, no infusion of grace is required for the remission of venial sin, but it is required for the forgiveness of mortal sin. Therefore venial sin can be taken away without mortal sin.

Obj. 3: Further, a venial sin differs from a mortal sin more than from another venial sin. But one venial sin can be pardoned without another, as stated above (A. 3, ad 2; Q. 87, A. 3). Therefore a venial sin can be taken away without a mortal sin.
Q: Objection 1: It would seem that sins once forgiven return through a subsequent sin. For Augustine says (De Bapt. contra Donat. i, 12): "Our Lord teaches most explicitly in the Gospel that sins which have been forgiven return, when fraternal charity ceases, in the example of the servant from whom his master exacted the payment of the debt already forgiven, because he had refused to forgive the debt of his fellow-servant." Now fraternal charity is destroyed through each mortal sin. Therefore sins already taken away through Penance, return through each subsequent mortal sin.

Obj. 2: Further, on Luke 11:24, "I will return into my house, whence I came out," Bede says: "This verse should make us tremble, we should not endeavor to explain it away lest through carelessness we give place to the sin which we thought to have been taken away, and become its slave once more." Now this would not be so unless it returned. Therefore a sin returns after once being taken away by Penance.

Obj. 3: Further, the Lord said (Ezech. 18:24): "If the just man turn himself away from his justice, and do iniquity . . . all his justices which he hath done, shall not be remembered." Now among the other "justices" which he had done, is also his previous penance, since it was said above (Q. 85, A. 3) that penance is a part of justice. Therefore when one who has done penance, sins, his previous penance, whereby he received forgiveness of his sins, is not imputed to him. Therefore his sins return.

Obj. 4: Further, past sins are covered by grace, as the Apostle declares (Rom. 4:7) where he quotes Ps. 31:1: "Blessed are they whose iniquities are forgiven, and whose sins are covered." But a subsequent mortal sin takes away grace. Therefore the sins committed previously, become uncovered: and so, seemingly, they return.
Q: Objection 1: It would seem that sins do not return through ingratitude, which is shown especially in four kinds of sin, viz., hatred of one's neighbor, apostasy from faith, contempt of confession and regret for past repentance, and which have been expressed in the following verse:

"Fratres odit, apostata fit, spernitque, fateri, Poenituisse piget, pristina culpa redit."

For the more grievous the sin committed against God after one has received the grace of pardon, the greater the ingratitude. But there are sins more grievous than these, such as blasphemy against God, and the sin against the Holy Ghost. Therefore it seems that sins already pardoned do not return through ingratitude as manifested in these sins, any more than as shown in other sins.

Obj. 2: Further, Rabanus says: "God delivered the wicked servant to the torturers, until he should pay the whole debt, because a man will be deemed punishable not only for the sins he commits after Baptism, but also for original sin which was taken away when he was baptized." Now venial sins are reckoned among our debts, since we pray in their regard: "Forgive us our trespasses (
debita
)." Therefore they too return through ingratitude; and, in like manner seemingly, sins already pardoned return through venial sins, and not only through those sins mentioned above.

Obj. 3: Further, ingratitude is all the greater, according as one sins after receiving a greater favor. Now innocence whereby one avoids sin is a Divine favor, for Augustine says (Confess. ii): "Whatever sins I have avoided committing, I owe it to Thy grace." Now innocence is a greater gift, than even the forgiveness of all sins. Therefore the first sin committed after innocence is no less an ingratitude to God, than a sin committed after repentance, so that seemingly ingratitude in respect of the aforesaid sins is not the chief cause of sins returning.
Q: Objection 1: It would seem that the debt of punishment arising through ingratitude in respect of a subsequent sin is as great as that of the sins previously pardoned. Because the greatness of the favor of the pardon of sins is according to the greatness of the sin pardoned, and so too, in consequence, is the greatness of the ingratitude whereby this favor is scorned. But the greatness of the consequent debt of punishment is in accord with the greatness of the ingratitude. Therefore the debt of punishment arising through ingratitude in respect of a subsequent sin is as great as the debt of punishment due for all the previous sins.

Obj. 2: Further, it is a greater sin to offend God than to offend man. But a slave who is freed by his master returns to the same state of slavery from which he was freed, or even to a worse state. Much more therefore he that sins against God after being freed from sin, returns to the debt of as great a punishment as he had incurred before.

Obj. 3: Further, it is written (Matt. 18:34) that "his lord being angry, delivered him" (whose sins returned to him on account of his ingratitude) "to the torturers, until he paid all the debt." But this would not be so unless the debt of punishment incurred through ingratitude were as great as that incurred through all previous sins. Therefore an equal debt of punishment returns through ingratitude.
Q: Whether the Ingratitude Whereby a Subsequent Sin Causes the Return of Previous Sins, Is a Special Sin?

A: On the contrary,
That which is a sequel to every sin is not a special sin. Now by any mortal sin whatever, a man becomes ungrateful to God, as evidenced from what has been said (A. 1). Therefore ingratitude is not a special sin.

I answer that,
The ingratitude of the sinner is sometimes a special sin; and sometimes it is not, but a circumstance arising from all mortal sins in common committed against God. For a sin takes its species according to the sinner's intention, wherefore the Philosopher says (Ethic. v, 2) that "he who commits adultery in order to steal is a thief rather than an adulterer."

If, therefore, a sinner commits a sin in contempt of God and of the favor received from Him, that sin is drawn to the species of ingratitude, and in this way a sinner's ingratitude is a special sin. If, however, a man, while intending to commit a sin, e.g. murder or adultery, is not withheld from it on account of its implying contempt of God, his ingratitude will not be a special sin, but will be drawn to the species of the other sin, as a circumstance thereof. And, as Augustine observes (De Nat. et Grat. xxix), not every sin implies contempt of God in His commandments. Therefore it is evident that the sinner's ingratitude is sometimes a special sin, sometimes not.

This suffices for the Replies to the Objections: for the first (three) objections prove that ingratitude is in itself a special sin; while the last objection proves that ingratitude, as included in every sin, is not a special sin.

QUESTION 89

OF THE RECOVERY OF VIRTUE BY MEANS OF PENANCE (In Six Articles)

We must now consider the recovery of virtues by means of Penance, under which head there are six points of inquiry:

(1) Whether virtues are restored through Penance?

(2) Whether they are restored in equal measure?

(3) Whether equal dignity is restored to the penitent?

(4) Whether works of virtue are deadened by subsequent sin?

(5) Whether works deadened by sin revive through Penance?

(6) Whether dead works, i.e. works that are done without charity, are quickened by Penance?
Q: Objection 1: It would seem that the ingratitude, whereby a subsequent sin causes the return of sins previously forgiven, is a special sin. For the giving of thanks belongs to counterpassion which is a necessary condition of justice, as the Philosopher shows (Ethic. v, 5). But justice is a special virtue. Therefore this ingratitude is a special sin.

Obj. 2: Further, Tully says (De Inv. Rhet. ii) that thanksgiving is a special virtue. But ingratitude is opposed to thanksgiving. Therefore ingratitude is a special sin.

Obj. 3: Further, a special effect proceeds from a special cause. Now ingratitude has a special effect, viz. the return, after a fashion, of sins already forgiven. Therefore ingratitude is a special sin.
Q: Whether the Virtues Are Restored Through Penance?

A: On the contrary,
We read (Luke 15:22) that the father commanded his penitent son to be clothed in "the first robe," which, according to Ambrose (Expos. in Luc. vii), is the "mantle of wisdom," from which all the virtues flow together, according to Wis. 8:7: "She teacheth temperance, and prudence, and justice, and fortitude, which are such things as men can have nothing more profitable in life." Therefore all the virtues are restored through Penance.

I answer that,
Sins are pardoned through Penance, as stated above (Q. 86, A. 1). But there can be no remission of sins except through the infusion of grace. Wherefore it follows that grace is infused into man through Penance. Now all the gratuitous virtues flow from grace, even as all the powers result from the essence of the soul; as stated in the Second Part (I-II, Q. 110, A. 4, ad 1). Therefore all the virtues are restored through Penance.

Reply Obj. 1: Penance restores the virtues in the same way as it causes grace, as stated above (Q. 86, A. 1). Now it is a cause of grace, in so far as it is a sacrament, because, in so far as it is a virtue, it is rather an effect of grace. Consequently it does not follow that penance, as a virtue, needs to be the cause of all the other virtues, but that the habit of penance together with the habits of the other virtues is caused through the sacrament of Penance.

Reply Obj. 2: In the sacrament of Penance human acts stand as matter, while the formal power of this sacrament is derived from the power of the keys. Consequently the power of the keys causes grace and virtue effectively indeed, but instrumentally; and the first act of the penitent, viz., contrition, stands as ultimate disposition to the reception of grace, while the subsequent acts of Penance proceed from the grace and virtues which are already there.

Reply Obj. 3: As stated above (Q. 86, A. 5), sometimes after the first act of Penance, which is contrition, certain remnants of sin remain, viz. dispositions caused by previous acts, the result being that the penitent finds difficulty in doing deeds of virtue. Nevertheless, so far as the inclination itself of charity and of the other virtues is concerned, the penitent performs works of virtue with pleasure and ease, even as a virtuous man may accidentally find it hard to do an act of virtue, on account of sleepiness or some indisposition of the body.
Q: Objection 1: It would seem that the virtues are not restored through penance. Because lost virtue cannot be restored by penance, unless penance be the cause of virtue. But, since penance is itself a virtue, it cannot be the cause of all the virtues, and all the more, since some virtues naturally precede penance, viz., faith, hope, and charity, as stated above (Q. 85, A. 6). Therefore the virtues are not restored through penance.

Obj. 2: Further, Penance consists in certain acts of the penitent. But the gratuitous virtues are not caused through any act of ours: for Augustine says (De Lib. Arb. ii, 18: In Ps. 118) that "God forms the virtues in us without us." Therefore it seems that the virtues are not restored through Penance.

Obj. 3: Further, he that has virtue performs works of virtue with ease and pleasure: wherefore the Philosopher says (Ethic. i, 8) that "a man is not just if he does not rejoice in just deeds." Now many penitents find difficulty in performing deeds of virtue. Therefore the virtues are not restored through Penance.
Q: Objection 1: It would seem that, after Penance, man rises again to equal virtue. For the Apostle says (Rom. 8:28): "To them that love God all things work together unto good," whereupon a gloss of Augustine says that "this is so true that, if any such man goes astray and wanders from the path, God makes even this conduce to his good." But this would not be true if he rose again to lesser virtue. Therefore it seems that a penitent never rises again to lesser virtue.

Obj. 2: Further, Ambrose says [*Cf. Hypognosticon iii, an anonymous work falsely ascribed to St. Augustine] that "Penance is a very good thing, for it restores every defect to a state of perfection." But this would not be true unless virtues were recovered in equal measure. Therefore equal virtue is always recovered through Penance.

Obj. 3: Further, on Gen. 1:5: "There was evening and morning, one day," a gloss says: "The evening light is that from which we fall; the morning light is that to which we rise again." Now the morning light is greater than the evening light. Therefore a man rises to greater grace or charity than that which he had before; which is confirmed by the Apostle's words (Rom. 5:20): "Where sin abounded, grace did more abound."
Q: Objection 1: It would seem that man is not restored by Penance to his former dignity: because a gloss on Amos 5:2, "The virgin of Israel is cast down," observes: "It is not said that she cannot rise up, but that the virgin of Israel shall not rise; because the sheep that has once strayed, although the shepherd bring it back on his shoulder, has not the same glory as if it had never strayed." Therefore man does not, through Penance, recover his former dignity.

Obj. 2: Further, Jerome says: "Whoever fail to preserve the dignity of the sacred order, must be content with saving their souls; for it is a difficult thing to return to their former degree." Again, Pope Innocent I says (Ep. vi ad Agapit.) that "the canons framed at the council of Nicaea exclude penitents from even the lowest orders of clerics." Therefore man does not, through Penance, recover his former dignity.

Obj. 3: Further, before sinning a man can advance to a higher sacred order. But this is not permitted to a penitent after his sin, for it is written (Ezech. 44:10, 13): "The Levites that went away . . . from Me . . . shall never [Vulg.: 'not'] come near to Me, to do the office of priest": and as laid down in the Decretals (Dist. 1, ch. 52), and taken from the council of Lerida: "If those who serve at the Holy Altar fall suddenly into some deplorable weakness of the flesh, and by God's mercy do proper penance, let them return to their duties, yet so as not to receive further promotion." Therefore Penance does not restore man to his former dignity.
Q: Whether Virtuous Deeds Done in Charity Can Be Deadened?

A: On the contrary,
It is written (Ezech. 18:24): "If the just man turn himself away from his justice . . . all his justices which he hath done shall not be remembered."

I answer that,
A living thing, by dying, ceases to have vital operations: for which reason, by a kind of metaphor, a thing is said to be deadened when it is hindered from producing its proper effect or operation.

Now the effect of virtuous works, which are done in charity, is to bring man to eternal life; and this is hindered by a subsequent mortal sin, inasmuch as it takes away grace. Wherefore deeds done in charity are said to be deadened by a subsequent mortal sin.

Reply Obj. 1: Just as sinful deeds pass as to the act but remain as to guilt, so deeds done in charity, after passing, as to the act, remain as to merit, in so far as they are acceptable to God. It is in this respect that they are deadened, inasmuch as man is hindered from receiving his reward.

Reply Obj. 2: There is no injustice in withdrawing the reward from him who has deserved it, if he has made himself unworthy by his subsequent fault, since at times a man justly forfeits through his own fault, even that which he has already received.

Reply Obj. 3: It is not on account of the strength of sinful deeds that deeds, previously done in charity, are deadened, but on account of the freedom of the will which can be turned away from good to evil.
Q: Objection 1: It would seem that virtuous deeds done in charity cannot be deadened. For that which is not cannot be changed. But to be deadened is to be changed from life to death. Since therefore virtuous deeds, after being done, are no more, it seems that they cannot afterwards be deadened.

Obj. 2: Further, by virtuous deeds done in charity, man merits eternal life. But to take away the reward from one who has merited it is an injustice, which cannot be ascribed to God. Therefore it is not possible for virtuous deeds done in charity to be deadened by a subsequent sin.

Obj. 3: Further, the strong is not corrupted by the weak. Now works of charity are stronger than any sins, because, as it is written (Prov. 10:12), "charity covereth all sins." Therefore it seems that deeds done in charity cannot be deadened by a subsequent mortal sin.
Q: Whether Deeds Deadened by Sin, Are Revived by Penance?

A: On the contrary,
on Joel 2:25, "I will restore to you the years, which the locust . . . hath eaten," a gloss says: "I will not suffer to perish the fruit which you lost when your soul was disturbed." But this fruit is the merit of good works which was lost through sin. Therefore meritorious deeds done before are revived by Penance.

I answer that,
Some have said that meritorious works deadened by subsequent sin are not revived by the ensuing Penance, because they deemed such works to have passed away, so that they could not be revived. But that is no reason why they should not be revived: because they are conducive to eternal life (wherein their life consists) not only as actually existing, but also after they cease to exist actually, and as abiding in the Divine acceptance. Now, they abide thus, so far as they are concerned, even after they have been deadened by sin, because those works, according as they were done, will ever be acceptable to God and give joy to the saints, according to Apoc. 3:11: "Hold fast that which thou hast, that no man take thy crown." That they fail in their efficacy to bring the man, who did them, to eternal life, is due to the impediment of the supervening sin whereby he is become unworthy of eternal life. But this impediment is removed by Penance, inasmuch as sins are taken away thereby. Hence it follows that deeds previously deadened, recover, through Penance, their efficacy in bringing him, who did them, to eternal life, and, in other words, they are revived. It is therefore evident that deadened works are revived by Penance.

Reply Obj. 1: The very works themselves of sin are removed by Penance, so that, by God's mercy, no further stain or debt of punishment is incurred on their account: on the other hand, works done in charity are not removed by God, since they abide in His acceptance, but they are hindered on the part of the man who does them; wherefore if this hindrance, on the part of the man who does those works, be removed, God on His side fulfills what those works deserved.

Reply Obj. 2: Deeds done in charity are not in themselves deadened, as explained above, but only with regard to a supervening impediment on the part of the man who does them. On the other hand, an animal dies in itself, through being deprived of the principle of life: so that the comparison fails.

Reply Obj. 3: He who, through Penance, arises to lesser charity, will receive the essential reward according to the degree of charity in which he is found. Yet he will have greater joy for the works he had done in his former charity, than for those which he did in his subsequent charity: and this joy belongs to the accidental reward.
Q: Objection 1: It would seem that deeds deadened by sin are not revived by Penance. Because just as past sins are remitted by subsequent Penance, so are deeds previously done in charity, deadened by subsequent sin. But sins remitted by Penance do not return, as stated above (Q. 88, AA. 1, 2). Therefore it seems that neither are dead deeds revived by charity.

Obj. 2: Further, deeds are said to be deadened by comparison with animals who die, as stated above (A. 4). But a dead animal cannot be revived. Therefore neither can dead works be revived by Penance.

Obj. 3: Further, deeds done in charity are deserving of glory according to the quantity of grace or charity. But sometimes man arises through Penance to lesser grace or charity. Therefore he does not receive glory according to the merit of his previous works; so that it seems that deeds deadened by sin are not revived.
Q: Objection 1: It would seem that the effect of subsequent Penance is to quicken even dead works, those, namely, that were not done in charity. For it seems more difficult to bring to life that which has been deadened, since this is never done naturally, than to quicken that which never had life, since certain living things are engendered naturally from things without life. Now deadened works are revived by Penance, as stated above (A. 5). Much more, therefore, are dead works revived.

Obj. 2: Further, if the cause be removed, the effect is removed. But the cause of the lack of life in works generically good done without charity, was the lack of charity and grace, which lack is removed by Penance. Therefore dead works are quickened by charity.

Obj. 3: Further, Jerome in commenting on Agg. i, 6: "You have sowed much," says: "If at any time you find a sinner, among his many evil deeds, doing that which is right, God is not so unjust as to forget the few good deeds on account of his many evil deeds." Now this seems to be the case chiefly when past evil deeds are removed by Penance. Therefore it seems that through Penance, God rewards the former deeds done in the state of sin, which implies that they are quickened.