ll his actions to the glory of God, does not
therefore act against this precept. In order, therefore, to avoid
mortal sin each time that one fails actually to refer an action to
God's glory, it is enough to refer oneself and all that one has to
God habitually. Now venial sin excludes only actual reference of the
human act to God's glory, and not habitual reference: because it does
not exclude charity, which refers man to God habitually. Therefore it
does not follow that he who sins venially, sins mortally.

Reply Obj. 3: He that sins venially, cleaves to temporal good, not as
enjoying it, because he does not fix his end in it, but as using it,
by referring it to God, not actually but habitually.

Reply Obj. 4: Mutable good is not considered to be a term in
contraposition to the immutable good, unless one's end is fixed
therein: because what is referred to the end has not the character of
finality.
________________________

SECOND ARTICLE [I-II, Q. 88, Art. 2]

Whether Mortal and Venial Sin Differ Generically?

Objection 1: It would seem that venial and mortal sin do not differ
generically, so that some sins be generically mortal, and some
generically venial. Because human acts are considered to be
generically good or evil according to their matter or object, as
stated above (Q. 18, A. 2). Now either mortal or venial sin may be
committed in regard to any object or matter: since man can love any
mutable good, either less than God, which may be a venial sin, or
more than God, which is a mortal sin. Therefore venial and mortal sin
do not differ generically.

Obj. 2: Further, as stated above (A. 1; Q. 72, A. 5; Q. 87, A. 3), a
sin is called mortal when it is irreparable, venial when it can be
repaired. Now irreparability belongs to sin committed out of malice,
which, according to some, is irremissible: whereas reparability
belongs to sins committed through weakness or ignorance, which are
remissible. Therefore mortal and venial sin differ as sin committed
through malice differs from sin committed through weakness or
ignorance. But, in this respect, sins differ not in genus but in
cause, as stated above (Q. 77, A. 8, ad 1). Therefore venial and
mortal sin do not differ generically.

Obj. 3: Further, it was stated above (Q. 74, A. 3, ad 3; A. 10) that
sudden movements both of the sensuality and of the reason are venial
sins. But sudden movements occur in every kind of sin. Therefore no
sins are generically venial.