Mortal and Venial Sin
Some sins wound the soul; others sever it — a line traditions draw differently
This concept distinguishes mortal sin, grave enough to sever the soul from grace, from venial sin, which wounds but does not sever the relationship with God. The distinction draws on 1 John 5:16-17 and Augustine, with later scholastic development. Traditions differ in how they frame it. It is formalized in Catholic moral theology, while Orthodox and Protestant traditions treat the distinction differently or with less precision.
How it traveled
- On Modesty.— · c. 220 CEexplains
- The Homilies of St. John ChrysostomConstantinople (Istanbul) · c. 407 CEexplains
- The EnchiridionHippo Regius · c. 430 CEexplains
- Against LyingHippo Regius · c. 430 CEexplains
- On Marriage and ConcupiscenceHippo Regius · c. 430 CEexplains
- Treatise on the Sacraments (qq[60]-90)Paris · c. 1274 CEexplains
- Treatise on the Incarnation (qq[1]-59)Paris · c. 1274 CEexplains
- Book Second. of the Knowledge of God the Redeemer, in Christ, as First Manifested to the Fathers, Under the Law, and Thereafter to Us Under the GospelGeneva · c. 1564 CEchallenges
- Book Third. the Mode of Obtaining the Grace of Christ. the Benefits It Confers, and the Effects Resulting from ItGeneva · c. 1564 CEchallenges
Key passages(20)
Each passage is tagged by what it does with the idea: explains it, applies it in practice, redefines it with a new meaning, or challenges it. Relevance shows how directly the passage is about this idea.
Treatise on the Sacraments (qq[60]-90) · Thomas Aquinas
We must now consider the forgiveness of venial sins, under which head there are four points of inquiry: (1) Whether venial sin can be forgiven without Penance? (2) Whether it can be forgiven without
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Treatise on the Sacraments (qq[60]-90) · Thomas Aquinas
I answer that, It is impossible for Penance to take one sin away without another. First because sin is taken away by grace removing the offense against God. Wherefore it was stated in the FS, Q[109],
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Treatise on the Sacraments (qq[60]-90) · Thomas Aquinas
I answer that, Each thing is removed by its contrary. But venial sin is not contrary to habitual grace or charity, but hampers its act, through man being too much attached to a created good, albeit no
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Treatise on the Sacraments (qq[60]-90) · Thomas Aquinas
The reality of this sacrament is charity, not only as to its habit, but also as to its act, which is kindled in this sacrament; and by this means venial sins are forgiven. Consequently, it is manifest
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19. Some man will say, “So then any thief whatever is to be accounted equal with that thief who steals with will of mercy?” Who would say this? But of these two it does not follow that any is good, be
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Book Second. of the Knowledge of God the Redeemer, in Christ, as First Manifested to the Fathers, Under the Law, and Thereafter to Us Under the Gospel · John Calvin
57. And what, pray, is meant by the following passage, which they have dared to insult with this absurd gloss? “Love your enemies, bless them that curse you, do good to them that hate you, and pray fo
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Book Third. the Mode of Obtaining the Grace of Christ. the Benefits It Confers, and the Effects Resulting from It · John Calvin
28. Here they take refuge in the absurd distinction that some sins are venial and others mortal; that for the latter a weighty satisfaction is due, but that the former are purged by easier remedies; b
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Ten Homilies on the First Epistle of John · Augustine of Hippo
De Sermone Domini in Monte, lib. i. 22, § 73. 1 Joann. v. 16. Si quis scit peccare fratrem suum peccatum non ad mortem, postulabit, et dabit illi Dominus vitam qui peccat non ad mortem; est autem pec
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Treatise on the Sacraments (qq[60]-90) · Thomas Aquinas
Objection 2: Further, this sacrament, like Baptism, works by the power of Christ's Passion. But mortal sins are forgiven by Baptism, as stated above (Q[69], A[1]). Therefore they are forgiven likewise
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Treatise on the Sacraments (qq[60]-90) · Thomas Aquinas
On the contrary, The Lord said (Jer. 18:8): "If that nation . . . shall repent of their evil" which they have done, "I also will repent of the evil that I have thought to do them," so that, on the oth
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Treatise on the Sacraments (qq[60]-90) · Thomas Aquinas
Since, however, the turning to mutable good is finite, sin does not, in this respect, induce a debt of eternal punishment. Wherefore, if man turns inordinately to a mutable good, without turning from
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On Marriage and Concupiscence · Augustine of Hippo
Chapter 16 [XIV.]—A Certain Degree of Intemperance is to Be Tolerated in the Case of Married Persons; The Use of Matrimony for the Mere Pleasure of Lust is Not Without Sin, But Because of the Nuptial
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Treatise on the Sacraments (qq[60]-90) · Thomas Aquinas
But this is erroneous; because it detracts from the truth of this sacrament, to which truth it belongs that so long as the species last, Christ's body does not cease to be under them, as stated above
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Treatise on the Sacraments (qq[60]-90) · Thomas Aquinas
Objection 1: It would seem that penance is unfittingly divided into penance before Baptism, penance for mortal, and penance for venial sins. For Penance is the second plank after shipwreck, as stated
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A Treatise Concerning Man’s Perfection in Righteousness · Augustine of Hippo
Chapter IX.—(20.) Who May Be Said to Walk Without Spot; Damnable and Venial Sins. Having premised these remarks, let us carefully attend to the passages which he whom we are answering has produced, a
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Book Fourth. of the Holy Catholic Church · John Calvin
28. Some persons who have somewhat more discernment, seeing that the dogma of Novatus is so clearly refuted in Scripture, do not make every fault unpardonable, but that voluntary transgression of the
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On Marriage and Concupiscence · Augustine of Hippo
Chapter 17 [XV.]—What is Sinless in the Use of Matrimony? What is Attended With Venial Sin, and What with Mortal? It is, however, one thing for married persons to have intercourse only for the wish t
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On Modesty. · Tertullian: Part Fourth
Chapter XIX.—Objections from the Revelation and the First Epistle of St. John Refuted. But how far (are we to treat) of Paul; since even John appears to give some secret countenance to the opposite s
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The Enchiridion · Augustine of Hippo
Chapter 79.—Sins Which Appear Very Trifling, are Sometimes in Reality Very Serious. Again, there are some sins which would be considered very trifling, if the Scriptures did not show that they are re
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Treatise on the Incarnation (qq[1]-59) · Thomas Aquinas
Reply to Objection 1: The blessed Virgin, who was chosen by God to be His Mother, received a fuller grace of sanctification than John the Baptist and Jeremias, who were chosen to foreshadow in a speci
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