224. Venial and Mortal Sin: Analogical Division and Distinctions

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Lecture Notes

Main Topics #

The Analogical Division of Venial and Mortal Sin #

• The distinction between venial and mortal sin is not univocal like the distinction between odd and even numbers
• Rather, it is analogical: mortal sin has the full definition (ratio) of sin, while venial sin has an imperfect definition
• Analogous to the distinction between accident and substance in being: accident exists “in order to” substance but according to an imperfect ratio of being
• Habit differs from virtue and vice similarly—vice is less properly a habit than virtue is

Three Senses of “Venial” Sin #

1. Ex eventu (from the outcome): Any sin that receives forgiveness through penance

   • Even a mortal sin can become “venial” in this sense through penance

2. Ex causa (from the cause): Sin committed from infirmity, weakness, or ignorance

   • Diminishes guilt by reason of the agent’s diminished deliberation
   • Does not establish a determined genus

3. Ex genere (from genus/kind): Sin whose very object is not contrary to charity

   • Has a determined genus and is properly called venial from its nature
   • Opposed to mortal sin ex genere, whose object is contrary to charity

Mortal Sin: Definition and Characteristics #

• Mortal sin is sin wherein the will is carried toward something contrary to charity
• Objects contrary to the love of God: blasphemy (βλασφημία), perjury
• Objects contrary to the love of neighbor: homicide, adultery
• Such sins are contrary to the eternal law in the proper sense (secundum rationem perfectam)
• Merits eternal punishment and separates us from God
• Defined as “irreparable” by internal means

Venial Sin: Definition and Characteristics #

• Venial sin occurs when the will is carried toward something containing disorder but not contrary to charity
• Objects: idle words (verba otiosa), superfluous laughter, and similar matters
• Does not exclude the habitual order of the human act to God’s glory
• Does not destroy charity, which habitually orders us to God
• Defined as “repairable”
• Does not merit eternal punishment, only temporal punishment

The Role of the Agent’s Disposition #

• A sin venial in genus can become mortal in act through the agent’s intention:
  1. If one constitutes it as the ultimate end (e.g., “drinking wine is the purpose of my life”)
  2. If one orders it to a mortal sin (e.g., idle words ordered to committing adultery)
• Conversely, a sin mortal in genus can become venial in act if the act lacks deliberation by reason (sudden motions)
  • Example: sudden doubt about faith without deliberate consent is not necessarily mortal
  • Example: people who use oaths as mere exclamations without deliberate thought may not commit mortal sin

Key Arguments #

Arguments Against Proper Division (with Responses) #

Objection 1: Augustine says every sin is against the eternal law, so every sin should be mortal

• Response: Venial sin is said to be against the eternal law according to an imperfect ratio (secundum rationem imperfectum). The full definition applies properly to mortal sin.

Objection 2: Any sin involves enjoying a changeable good instead of using it, which is perversity—therefore all sin is mortal

• Response: In venial sin, one adheres to a changeable good not as enjoying it (fruens) but as using it (utens), referring it to God at least in habit, not necessarily in act.

Objection 3: Whoever sins recedes from the unchangeable good, so all sin should be mortal

• Response: Changeable goods are opposed to the unchangeable good only when constituted as the end. Otherwise, things ordered toward the end do not have the ratio of end itself.

Arguments Supporting the Division #

From Augustinian Definition:

• Augustine enumerates certain genera of venial sins and certain genera of mortal sins, presupposing this distinction
• This indicates Augustine himself recognized sins differ in genus

From Sudden Motions:

• Sudden motions of sensuality or reason are recognized as venial
• These occur in every genus of sin
• Therefore, venial sin cannot be determined to a single genus based on cause alone

From Penance:

• Ambrose states that every sin through penance becomes venial
• This suggests a distinction based on outcome (ex eventu) separate from the intrinsic nature of the sin

Important Definitions #

• Mortal sin (peccatum mortale): Sin directly contrary to charity; merits eternal punishment; irreparable by internal means
• Venial sin (peccatum veniale): Sin involving disorder not contrary to charity; merits temporal punishment; repairable
• Charity (caritas): The virtue ordering us to God as ultimate end; destroyed by mortal sin but not by venial sin
• Eternal law (lex aeterna): The divine law against which all sin is measured
• Deliberation by reason (deliberatio rationis): Required for mortal sin; absence or imperfection diminishes guilt
• Genus (γένος/genus): The kind or species-level classification of sin determined by its object and matter
• Ex genere: According to its kind/nature (determined by object)
• Ex causa: According to its cause (diminishing circumstances like weakness or ignorance)
• Ex eventu: According to its outcome (reception of forgiveness)

Examples & Illustrations #

Mortal Sin Examples #

• Blasphemy: Direct opposition to love of God
• Perjury: Direct opposition to love of God
• Homicide: Direct opposition to love of neighbor
• Adultery: Direct opposition to love of neighbor
• Constituting wine-drinking as life’s purpose: Making a changeable good the ultimate end

Venial Sin Examples #

• Eating too much candy: Disorder in a lesser good, not contrary to charity
• Idle words (verba otiosa): Speech without edifying purpose
• Superfluous laughter: Unseemly merriment
• Sudden doubt: Momentary doubt about faith without deliberate consent
• Habitual casual oaths: Using God’s name without deliberate intent to offend

Illustrative Distinctions #

• The Law and Its Precepts: Not all laws bind “ad simper” (always). Affirmative precepts (like praying or thanking God) oblige habitually but not in every act. One need not thank God for every particular good, but should maintain the habitual habit of gratitude, especially at mass.
• Substance vs. Accident: Just as accident exists in order to substance, venial sin exists in order to mortal sin—it has a diminished ratio of sin
• Leaving the Room: Illustrates qualifications in being. One ceases to be in the room (accidental being), ceases to sit (accidental being), but would cease to be absolutely if killed (substantial being)

Notable Quotes #

“Venial sin is said to be a sin according to an imperfect ratio (secundum rationem imperfectum), in order to mortal sin.” — Aquinas (cited by Berquist)

“For it is not against the law… because the one sinning venially does not do what the law prohibits. Nor does it overlook that to which the law obliges by precept. But it does something apart from the law because it does not observe the mode of reason which the law intends.” — Aquinas, explaining venial sin

“It suffices that someone habitually refers himself and all his things to God in order that he not always mortally sin, even though when he does not refer some act actually to the glory of God.” — Aquinas

“The one who sins venially adheres to a temporal good, not as enjoying it… but as using it, referring it to God, maybe not in act, but in habit.” — Aquinas

“Every sin through penance becomes venial.” — Ambrose (cited by Aquinas)

Questions Addressed #

Q: Do venial and mortal sin differ as distinct species within a genus? A: No. They differ analogically, not univocally. Mortal sin has the full ratio of sin (being against eternal law and contrary to charity), while venial sin has an imperfect ratio (disorder in things toward the end, but not contrary to the end itself).

Q: Can a sin be both venial and mortal? A: In different senses: the same material act can be mortal by genus (blasphemy) but made venial by the agent’s imperfect deliberation. Or a sin venial by genus (idle words) can become mortal if constituted as the ultimate end or ordered to a mortal sin.

Q: What is the precise object that makes sin mortal? A: Any object contrary to either the love of God or the love of neighbor. This includes both what opposes these virtues directly (blasphemy, homicide) and what is made an end in place of God (any changeable good if constituted as ultimate end).

Q: How does venial sin relate to the law? A: Venial sin neither does what the law prohibits (violating negative precepts) nor fails to observe affirmative precepts universally. Rather, it fails to observe the mode or manner of reason that the law intends.

Q: Why is sudden motion without deliberation not necessarily mortal? A: Because mortal sin requires deliberate choice by reason. Sudden motions of doubt, sensuality, or other disorder that are not deliberated upon by reason do not have full culpability and may remain venial despite the grave matter involved.