Q79, A8 — Whether the Effect of This Sacrament Is Hindered by Venial Sin?
Objections
It seems that the effect of this sacrament is not hindered by venial sin. For Augustine (Tract. xxvi in Joan.), commenting on John 6:52, "If any man eat of this bread," etc., says: "Eat the heavenly bread spiritually; bring innocence to the altar; your sins, though they be daily, let them not be deadly." From this it is evident that venial sins, which are called daily sins, do not prevent spiritual eating. But they who eat spiritually, receive the effect of this sacrament. Therefore, venial sins do not hinder the effect of this sacrament.
Further, this sacrament is not less powerful than Baptism. But, as stated above (Q. 69, AA. 9, 10), only pretense checks the effect of Baptism, and venial sins do not belong to pretense; because according to Wis. 1:5: "the Holy Spirit of discipline will flee from the deceitful," yet He is not put to flight by venial sins. Therefore neither do venial sins hinder the effect of this sacrament.
Further, nothing which is removed by the action of any cause, can hinder the effect of such cause. But venial sins are taken away by this sacrament. Therefore, they do not hinder its effect.
On the contrary
_On the contrary,_ Damascene says (De Fide Orth. iv): "The fire of that desire which is within us, being kindled by the burning coal," i.e. this sacrament, "will consume our sins, and enlighten our hearts, so that we shall be inflamed and made godlike." But the fire of our desire or love is hindered by venial sins, which hinder the fervor of charity, as was shown in the Second Part (I-II, Q. 81, A. 4; II-II, Q. 24, A. 10). Therefore venial sins hinder the effect of this sacrament.
I answer that
_I answer that,_ Venial sins can be taken in two ways: first of all as past, secondly as in the act of being committed. Venial sins taken in the first way do not in any way hinder the effect of this sacrament. For it can come to pass that after many venial sins a man may approach devoutly to this sacrament and fully secure its effect. Considered in the second way venial sins do not utterly hinder the effect of this sacrament, but merely in part. For, it has been stated above (A. 1), that the effect of this sacrament is not only the obtaining of habitual grace or charity, but also a certain actual refreshment of spiritual sweetness: which is indeed hindered if anyone approach to this sacrament with mind distracted through venial sins; but the increase of habitual grace or of charity is not taken away.
Replies to objections
He that approaches this sacrament with actual venial sin, eats spiritually indeed, in habit but not in act: and therefore he shares in the habitual effect of the sacrament, but not in its actual effect.
Baptism is not ordained, as this sacrament is, for the fervor of charity as its actual effect. Because Baptism is spiritual regeneration, through which the first perfection is acquired, which is a habit or form; but this sacrament is spiritual eating, which has actual delight.
This argument deals with past venial sins, which are taken away by this sacrament. _______________________ OF THE USE OR RECEIVING OF THIS SACRAMENT IN GENERAL (In Twelve Articles) We have now to consider the use or receiving of this sacrament, first of all in general; secondly, how Christ used this sacrament. Under the first heading there are twelve points of inquiry: (1) Whether there are two ways of eating this sacrament, namely, sacramentally and spiritually? (2) Whether it belongs to man alone to eat this sacrament spiritually? (3) Whether it belongs to the just man only to eat it sacramentally? (4) Whether the sinner sins in eating it sacramentally? (5) Of the degree of this sin; (6) Whether this sacrament should be refused to the sinner that approaches it? (7) Whether nocturnal pollution prevents man from receiving this sacrament? (8) Whether it is to be received only when one is fasting? (9) Whether it is to be given to them who lack the use of reason? (10) Whether it is to be received daily? (11) Whether it is lawful to refrain from it altogether? (12) Whether it is lawful to receive the body without the blood? _______________________
Scripture references
Authorities mentioned
- Augustine
- Damascene
Cross-references
- No cross-references indexed.
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