Treatise on the Sacraments
Question. 86 - OF THE EFFECT OF PENANCE, AS REGARDS THE PARDON OF MORTAL SIN (SIX ARTICLES)
We must now consider the effect of Penance; and (1) as regards the
pardon of mortal sins; (2) as regards the pardon of venial sins; (3) as
regards the return of sins which have been pardoned; (4) as regards the
recovery of the virtues.
Under the first head there are six points of inquiry:
(1) Whether all mortal sins are taken away by Penance?
(2) Whether they can be taken away without Penance?
(3) Whether one can be taken away without the other?
(4) Whether Penance takes away the guilt while the debt remains?
(5) Whether any remnants of sin remain?
(6) Whether the removal of sin is the effect of Penance as a virtue, or
as a sacrament?
Art. 1 - Whether all sins are taken away by Penance?
Objection 1: It would seem that not all sins are taken away by Penance. For the Apostle says (Heb. 12:17) that Esau "found no place of repentance, although with tears he had sought it," which a gloss explains as meaning that "he found no place of pardon and blessing through Penance": and it is related (2 Macc. 9:13) of Antiochus, that "this wicked man prayed to the Lord, of Whom he was not to obtain mercy." Therefore it does not seem that all sins are taken away by Penance.
Objection 2: Further, Augustine says (De Serm. Dom. in Monte i) that
"so great is the stain of that sin (namely, when a man, after coming to
the knowledge of God through the grace of Christ, resists fraternal
charity, and by the brands of envy combats grace itself) that he is
unable to humble himself in prayer, although he is forced by his wicked
conscience to acknowledge and confess his sin." Therefore not every sin
can be taken away by Penance.
Objection 3: Further, our Lord said (Mat. 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." Therefore not every sin can be
pardoned through Penance.
On the contrary, It is written (Ezech. 18:22): "I will not remember" any more "all his iniquities that he hath done."
I answer that, The fact that a sin cannot be taken away by Penance may
happen in two ways: first, because of the impossibility of repenting of
sin; secondly, because of Penance being unable to blot out a sin. In
the first way the sins of the demons and of men who are lost, cannot be
blotted out by Penance, because their will is confirmed in evil, so
that sin cannot displease them as to its guilt, but only as to the
punishment which they suffer, by reason of which they have a kind of
repentance, which yet is fruitless, according to Wis. 5:3: "Repenting, and groaning for anguish of spirit." Consequently such Penance brings no hope of pardon, but only despair. Nevertheless no sin of a wayfarer can be such as that, because his will is flexible to good and evil. Wherefore to say that in this life there is any sin of which one cannot repent, is erroneous, first, because this would destroy free-will, secondly, because this would be derogatory to the power of grace, whereby the heart of any sinner whatsoever can be moved to repent, according to Prov. 21:1: "The heart of the king is in the hand of the Lord: whithersoever He will He shall turn it."
It is also erroneous to say that any sin cannot be pardoned through
true Penance. First, because this is contrary to Divine mercy, of which
it is written (Joel 2:13) that God is "gracious and merciful, patient, and rich in mercy, and ready to repent of the evil"; for, in a manner, God would be overcome by man, if man wished a sin to be blotted out, which God were unwilling to blot out. Secondly, because this would be derogatory to the power of Christ's Passion, through which Penance produces its effect, as do the other sacraments, since it is written (1 Jn. 2:2): "He is the propitiation for our sins, and not for ours only, but also for those of the whole world."
Therefore we must say simply that, in this life, every sin can be
blotted out by true Penance.
Reply to Objection 1: Esau did not truly repent. This is evident from
his saying (Gn. 27:41): "The days will come of the mourning of my
father, and I will kill my brother Jacob." Likewise neither did
Antiochus repent truly; since he grieved for his past sin, not because
he had offended God thereby, but on account of the sickness which he
suffered in his body.