eives Christ within himself by way of spiritual
nourishment, which is unbecoming to one that lies dead in his sins.
Therefore the comparison does not hold good.

Reply Obj. 3: Grace is the sufficient cause of the forgiveness of
mortal sin; yet it does not forgive sin except when it is first
bestowed on the sinner. But it is not given so in this sacrament.
Hence the argument does not prove.
_______________________

FOURTH ARTICLE [III, Q. 79, Art. 4]

Whether Venial Sins Are Forgiven Through This Sacrament?

Objection 1: It seems that venial sins are not forgiven by this
sacrament, because this is the "sacrament of charity," as Augustine
says (Tract. xxvi in Joan.). But venial sins are not contrary to
charity, as was shown in the Second Part (I-II, Q. 88, AA. 1, 2;
II-II, Q. 24, A. 10). Therefore, since contrary is taken away by its
contrary, it seems that venial sins are not forgiven by this
sacrament.

Obj. 2: Further, if venial sins be forgiven by this sacrament, then
all of them are forgiven for the same reason as one is. But it does
not appear that all are forgiven, because thus one might frequently
be without any venial sin, against what is said in 1 John 1:8: "If we
say that we have no sin, we deceive ourselves." Therefore no venial
sin is forgiven by this sacrament.

Obj. 3: Further, contraries mutually exclude each other. But venial
sins do not forbid the receiving of this sacrament: because Augustine
says on the words, "If any man eat of it he shall [Vulg.: 'may'] not
die for ever" (John 6:50): "Bring innocence to the altar: your sins,
though they be daily . . . let them not be deadly." Therefore neither
are venial sins taken away by this sacrament.

_On the contrary,_ Innocent III says (De S. Alt. Myst. iv) that this
sacrament "blots out venial sins, and wards off mortal sins."

_I answer that,_ Two things may be considered in this sacrament, to
wit, the sacrament itself, and the reality of the sacrament: and it
appears from both that this sacrament has the power of forgiving
venial sins. For this sacrament is received under the form of
nourishing food. Now nourishment from food is requisite for the body
to make good the daily waste caused by the action of natural heat.
But something is also lost daily of our spirituality from the heat of
concupiscence through venial sins, which lessen the fervor of
charity, as was shown in the Second Part (II-II, Q. 24, A. 10). And
therefore it belongs to this sacr