Whether the Sin Against the Holy Ghost Can Be Forgiven?
Objection 1: It would seem that the sin against the Holy Ghost can be
forgiven. For Augustine says (De Verb. Dom., Serm. lxxi): "We should
despair of no man, so long as Our Lord's patience brings him back to
repentance." But if any sin cannot be forgiven, it would be possible
to despair of some sinners. Therefore the sin against the Holy Ghost
can be forgiven.
Obj. 2: Further, no sin is forgiven, except through the soul being
healed by God. But "no disease is incurable to an all-powerful
physician," as a gloss says on Ps. 102:3, "Who healeth all thy
diseases." Therefore the sin against the Holy Ghost can be forgiven.
Obj. 3: Further, the free-will is indifferent to either good or evil.
Now, so long as man is a wayfarer, he can fall away from any virtue,
since even an angel fell from heaven, wherefore it is written (Job
4:18, 19): "In His angels He found wickedness: how much more shall
they that dwell in houses of clay?" Therefore, in like manner, a man
can return from any sin to the state of justice. Therefore the sin
against the Holy Ghost can be forgiven.
_On the contrary,_ It is written (Matt. 12:32): "He that shall speak
against the Holy Ghost, it shall not be forgiven him, neither in this
world, nor in the world to come": and Augustine says (De Serm. Dom. in
Monte i, 22) that "so great is the downfall of this sin that it cannot
submit to the humiliation of asking for pardon."
_I answer that,_ According to the various interpretations of the sin
against the Holy Ghost, there are various ways in which it may be said
that it cannot be forgiven. For if by the sin against the Holy Ghost
we understand final impenitence, it is said to be unpardonable, since
in no way is it pardoned: because the mortal sin wherein a man
perseveres until death will not be forgiven in the life to come, since
it was not remitted by repentance in this life.
According to the other two interpretations, it is said to be
unpardonable, not as though it is nowise forgiven, but because,
considered in itself, it deserves not to be pardoned: and this in two
ways. First, as regards the punishment, since he that sins through
ignorance or weakness, deserves less punishment, whereas he that sins
through certain malice, can offer no excuse in alleviation of his
punishment. Likewise those who blasphemed against the Son of Man
before His Godhead was revealed, could have some excuse, on account
of the weakness of the flesh which they perceived in Him, and hence,
they deserved less punishment; whereas those who blasphemed against
His very Godhead, by ascribing to the devil the works of the Holy
Ghost, had no excuse in diminution of their punishment. Wherefore,
according to Chrysostom's commentary (Hom. xlii in Matth.), the Jews
are said not to be forgiven this sin, neither in this world nor in
the world to come, because they were punished for it, both in the
present life, through the Romans, and in the life to come, in the
pains of hell. Thus also Athanasius adduces the example of their
forefathers who, first of all, wrangled with Moses on account of the
shortage of water and bread; and this the Lord bore with patience,
because they were to be excused on account of the weakness of the
flesh: but afterwards they sinned more grievously when, by ascribing
to an idol the favors bestowed by God Who had brought them out of
Egypt, they blasphemed, so to speak, against the Holy Ghost, saying
(Ex. 32:4): "These are thy gods, O Israel, that have brought thee out
of the land of Egypt." Therefore the Lord both inflicted temporal
punishment on them, since "there were slain on that day about three
and twenty thousand men" (Ex. 32:28), and threatened them with
punishment in the life to come, saying, (Ex. 32:34): "I, in the day
of revenge, will visit this sin . . . of theirs."
Secondly, this may be understood to refer to the guilt: thus a disease
is said to be incurable in respect of the nature of the disease, which
removes whatever might be a means of cure, as when it takes away the
power of nature, or causes loathing for food and medicine, although
God is able to cure such a disease. So too, the sin against the Holy
Ghost is said to be unpardonable, by reason of its nature, in so far
as it removes those things which are a means towards the pardon of
sins. This does not, however, close the way of forgiveness and healing
to an all-powerful and merciful God, Who, sometimes, by a miracle, so
to speak, restores spiritual health to such men.
Reply Obj. 1: We should despair of no man in this life, considering
God's omnipotence and mercy. But if we consider the circumstances of
sin, some are called (Eph. 2:2) "children of despair" [*_Filios
diffidentiae,_ which the Douay version renders "children of
unbelief."].
Reply Obj. 2: This argument considers the question on the part of
God's omnipotence, not on that of the circumstances of sin.
Reply Obj. 3: In this life the free-will does indeed ever remain
subject to change: yet sometimes it rejects that whereby, so far as
it is concerned, it can be turned to good. Hence considered in itself
this sin is unpardonable, although God can pardon it.
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