XIII. OF THE DIVERSE GRAVITY OF SINS, AND OF THE PUNISHMENT DUE TO THEM
All the sins that man commits are not then equally grave?
No.
Whence arises the degree of gravity in the sins that man commits?
A sin is more or less grave according as it is opposed to the degree of good which should be sought by man, and according as the sin is in a greater or a lesser degree voluntary
Does every sin, as such, deserve to be punished?
Yes, every sin, as such, deserves to be punished
Why does every sin, as such, deserve to be punished?
Because every sin, as such, is a trespassing of the free will upon ground to which it has no right of entry; and punishment is as it were a restitution, made by the will, of this violation of right
The punishment therefore of sin is a question of strict justice?
Yes.
Who inflicts the punishment due to sin?
It is always one of three principles which rule the order against which sin revolts.
What are these three principles which rule the order against which sin revolts?
The divine law always; human authority in those things dependent upon it; and the reason of the sinner according to the degree of his responsibility in sinning
As regards the punishment inflicted on sin, in what way does the reason of the sinner punish sin?
The reason of the sinner can punish sin in two ways: by remorse and by self-inflicted punishment
How does human authority punish sin?
Human authority punishes sin by chastisement
And how does the divine law punish sin?
The divine law punishes sin in two ways: mediately and immediately
What is meant by saying that the divine law punishes sin mediately?
By this is meant that it inflicts punishment on sin through the medium of the reason of the sinner and of human authority
Why does the divine law punish sin through the medium of the sinner's reason and of human authority?
Because the reason of the sinner and human authority act dependently on the divine law, and are in some sort its instruments
Is there not also another way in which the divine law can punish sin as it were mediately?
Yes, through the medium of creatures or the order of things which the sinner disturbs by his sin
Is it in this sense that one may speak of a certain immanent justice?
Yes; in this sense there is a kind of immanent justice, which effects that things used as instruments of divine justice avenge the sin committed in that they thwart the sinner at every turn
What is meant by saying that the divine law punishes sin immediately?
By this is meant a special supernatural intervention by which God Himself avenges man's violation of the supernatural order
What does this supernatural intervention imply in particular?
As regards certain sins, it implies eternal punishment
XIV. OF MORTAL SINS AND VENIAL SINS
For what sins does God inflict eternal punishment?
For mortal sins
What are mortal sins?
Mortal sins are those which kill the soul, in that, by them, charity is lost, which is the principle of the supernatural life
Why does God inflict eternal punishment on these sins?
Because these sins, making the soul lose that life which God alone can give, render the sinner incapable of making reparation for his sin; and thus, since the sin remains always, the punishment must likewise remain always
Are all the sins man commits mortal sins?
No
What are the sins called that are not mortal?
They are called venial
What does the word "venial" mean?
It means a sin less grave which does not take away the principle of the supernatural life, which is charity or grace, and for which, consequently, reparation can be made under the ordinary action of grace by a contrary movement of the sinner himself, and on this head its punishment is only temporal: hence it is called "venial," or easily "pardonable" (from the Latin word venia, which means pardon)
Supposing venial sins are committed by a man who is in the state of mortal sin, and this man were to die in this state, would his venial sins be punished by eternal punishment?
Yes, by reason of his state of soul, and because not having charity, he would be incapable of making reparation for these sins, which, after his death, are eternally irreparable.
Whence does it arise that some sins are mortal, whereas others are only venial?
This arises from the nature of the disorder brought about by different sins, and from the greater or lesser voluntariness of sin
What is meant by saying that this difference of mortal from venial sin arises from the nature of the disorder brought about by sin?
This means that there are sins which, of themselves, are directly opposed to the supernatural love of God, which is the principle of the life of the soul, or that they are incompatible with this love; whilst other sins bring about a lesser disorder of an accidental nature which is compatible with the supernatural love of God existing habitually in the soul
What are those sins which, of themselves, are directly opposed to the supernatural love of God, the principle of the soul's life, or which are incompatible with this love?
They are those sins which reject the supernatural love of God, or which imply an evil and a disorder that disturb the very essence of man's relation to God, or the mutual relation of men, or the relation of man to himself.
What are these sins?
These sins are the spurning of the supernatural love of God, or the sins that violate the honour of God, or the sins of theft, homicide, and adultery, or the sins against nature.
What is the best means of knowing exactly these divers sins and their gravity?
The best means is to consider them in their relation with the different virtues taken in specific detail.
Shall we have occasion to study this relation of sins with each of the virtues taken in specific detail?
Yes, we shall consider this after having seen, in general, what is required for man to live a virtuous life by avoiding a life of sin.
What further remains to be seen, after having considered, in general, what is required for man to live a virtuous life by avoiding a life of sin?
There remains to be considered the exterior helps necessary for man to attain this end.
What are these exterior helps necessary for man to attain this end?
They are laws which direct him, and grace which helps. him on his journey (XC.-CXIV.).
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