Whether a Man Can Sin First of All Against the Holy Ghost?
Objection 1: It would seem that a man cannot sin first of all against
the Holy Ghost, without having previously committed other sins. For
the natural order requires that one should be moved to perfection from
imperfection. This is evident as regards good things, according to
Prov. 4:18: "The path of the just, as a shining light, goeth forwards
and increases even to perfect day." Now, in evil things, the perfect
is the greatest evil, as the Philosopher states (Metaph. v, text. 21).
Since then the sin against the Holy Ghost is the most grievous sin, it
seems that man comes to commit this sin through committing lesser
sins.
Obj. 2: Further, to sin against the Holy Ghost is to sin through
certain malice, or through choice. Now man cannot do this until he has
sinned many times; for the Philosopher says (Ethic. v, 6, 9) that
"although a man is able to do unjust deeds, yet he cannot all at once
do them as an unjust man does," viz. from choice. Therefore it seems
that the sin against the Holy Ghost cannot be committed except after
other sins.
Obj. 3: Further, repentance and impenitence are about the same
object. But there is no repentance, except about past sins. Therefore
the same applies to impenitence which is a species of the sin against
the Holy Ghost. Therefore the sin against the Holy Ghost presupposes
other sins.
_On the contrary,_ "It is easy in the eyes of God on a sudden to
make a poor man rich" (Ecclus. 11:23). Therefore, conversely, it is
possible for a man, according to the malice of the devil who tempts
him, to be led to commit the most grievous of sins which is that
against the Holy Ghost.
_I answer that,_ As stated above (A. 1), in one way, to sin against
the Holy Ghost is to sin through certain malice. Now one may sin
through certain malice in two ways, as stated in the same place:
first, through the inclination of a habit; but this is not, properly
speaking, to sin against the Holy Ghost, nor does a man come to
commit this sin all at once, in as much as sinful acts must precede
so as to cause the habit that induces to sin. Secondly, one may sin
through certain malice, by contemptuously rejecting the things
whereby a man is withdrawn from sin. This is, properly speaking, to
sin against the Holy Ghost, as stated above (A. 1); and this also,
for the most part, presupposes other sins, for it is written (Prov.
18:3) that "the wicked man, when he is come into the depth of sins,
contemneth."
Nevertheless it is possible for a man, in his first sinful act, to
sin against the Holy Ghost by contempt, both on account of his
free-will, and on account of the many previous dispositions, or
again, through being vehemently moved to evil, while but feebly
attached to good. Hence never or scarcely ever does it happen that
the perfect sin all at once against the Holy Ghost: wherefore Origen
says (Peri Archon. i, 3): "I do not think that anyone who stands on
the highest step of perfection, can fail or fall suddenly; this can
only happen by degrees and bit by bit."
The same applies, if the sin against the Holy Ghost be taken literally
for blasphemy against the Holy Ghost. For such blasphemy as Our Lord
speaks of, always proceeds from contemptuous malice.
If, however, with Augustine (De Verb. Dom., Serm. lxxi) we understand
the sin against the Holy Ghost to denote final impenitence, it does
not regard the question in point, because this sin against the Holy
Ghost requires persistence in sin until the end of life.
Reply Obj. 1: Movement both in good and in evil is made, for the most
part, from imperfect to perfect, according as man progresses in good
or evil: and yet in both cases, one man can begin from a greater
(good or evil) than another man does. Consequently, that from which a
man begins can be perfect in good or evil according to its genus,
although it may be imperfect as regards the series of good or evil
actions whereby a man progresses in good or evil.
Reply Obj. 2: This argument considers the sin which is committed
through certain malice, when it proceeds from the inclination of a
habit.
Reply Obj. 3: If by impenitence we understand with Augustine (De
Verb. Dom., Serm. lxxi) persistence in sin until the end, it is clear
that it presupposes sin, just as repentance does. If, however, we
take it for habitual impenitence, in which sense it is a sin against
the Holy Ghost, it is evident that it can precede sin: for it is
possible for a man who has never sinned to have the purpose either
of repenting or of not repenting, if he should happen to sin.
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