Whether Venial Sins Are Removed by the Sprinkling of Holy Water and
the Like?
Objection 1: It would seem that venial sins are not removed by the
sprinkling of holy water, a bishop's blessing, and the like. For
venial sins are not forgiven without Penance, as stated above (A. 1).
But Penance suffices by itself for the remission of venial sins.
Therefore the above have nothing to do with the remission of venial
sins.
Obj. 2: Further, each of the above bears the same relation to one
venial sin as to all. If therefore, by means of one of them, some
venial sin is remitted, it follows that in like manner all are
remitted, so that by beating his breast once, or by being sprinkled
once with holy water, a man would be delivered from all his venial
sins, which seems unreasonable.
Obj. 3: Further, venial sins occasion a debt of some punishment,
albeit temporal; for it is written (1 Cor. 3:12, 15) of him that
builds up "wood, hay, stubble" that "he shall be saved, yet so as by
fire." Now the above things whereby venial sins are said to be taken
away, contain either no punishment at all, or very little. Therefore
they do not suffice for the full remission of venial sins.
_On the contrary,_ Augustine says in _De Poenitentia_ [*Hom. 30 inter
1; Ep. cclxv] that "for our slight sins we strike our breasts, and
say: Forgive us our trespasses," and so it seems that striking one's
breast, and the Lord's Prayer cause the remission of venial sins: and
the same seems to apply to the other things.
_I answer that,_ As stated above (A. 2), no infusion of fresh grace
is required for the forgiveness of a venial sin, but it is enough to
have an act proceeding from grace, in detestation of that venial sin,
either explicit or at least implicit, as when one is moved fervently
to God. Hence, for three reasons, certain things cause the remission
of venial sins: first, because they imply the infusion of grace,
since the infusion of grace removes venial sins, as stated above (A.
2); and so, by the Eucharist, Extreme Unction, and by all the
sacraments of the New Law without exception, wherein grace is
conferred, venial sins are remitted. Secondly, because they imply a
movement of detestation for sin, and in this way the general
confession [*i.e. the recital of the Confiteor or of an act of
contrition], the beating of one's breast, and the Lord's Prayer
conduce to the remission of venial sins, for we ask in the Lord's
Prayer: "Forgive us our trespasses." Thirdly, because they include a
movement of reverence for God and Divine things; and in this way a
bishop's blessing, the sprinkling of holy water, any sacramental
anointing, a prayer said in a dedicated church, and anything else of
the kind, conduce to the remission of venial sins.
Reply Obj. 1: All these things cause the remission of venial sins, in
so far as they incline the soul to the movement of penance, viz., the
implicit or explicit detestation of one's sins.
Reply Obj. 2: All these things, so far as they are concerned, conduce
to the remission of all venial sins: but the remission may be
hindered as regards certain venial sins, to which the mind is still
actually attached, even as insincerity sometimes impedes the effect
of Baptism.
Reply Obj. 3: By the above things, venial sins are indeed taken away
as regards the guilt, both because those things are a kind of
satisfaction, and through the virtue of charity whose movement is
aroused by such things.
Yet it does not always happen that, by means of each one, the whole
guilt of punishment is taken away, because, in that case, whoever
was entirely free from mortal sin, would go straight to heaven if
sprinkled with holy water: but the debt of punishment is remitted by
means of the above, according to the movement of fervor towards God,
which fervor is aroused by such things, sometimes more, sometimes
less.
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