ament to forgive venial sins. Hence
Ambrose says (De Sacram. v) that this daily bread is taken "as a
remedy against daily infirmity."

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
that venial sins are forgiven by the power of this sacrament.

Reply Obj. 1: Venial sins, although not opposed to the habit of
charity, are nevertheless opposed to the fervor of its act, which act
is kindled by this sacrament; by reason of which act venial sins are
blotted out.

Reply Obj. 1: The passage quoted is not to be understood as if a man
could not at some time be without all guilt of venial sin: but that
the just do not pass through this life without committing venial sins.

Reply Obj. 3: The power of charity, to which this sacrament belongs,
is greater than that of venial sins: because charity by its act takes
away venial sins, which nevertheless cannot entirely hinder the act
of charity. And the same holds good of this sacrament.
_______________________

FIFTH ARTICLE [III, Q. 79, Art. 5]

Whether the Entire Punishment Due to Sin Is Forgiven Through This
Sacrament?

Objection 1: It seems that the entire punishment due to sin is
forgiven through this sacrament. For through this sacrament man
receives the effect of Christ's Passion within himself as stated
above (AA. 1, 2), just as he does through Baptism. But through
Baptism man receives forgiveness of all punishment, through the
virtue of Christ's Passion, which satisfied sufficiently for all
sins, as was explained above (Q. 69, A. 2). Therefore it seems the
whole debt of punishment is forgiven through this sacrament.

Obj. 2: Further, Pope Alexander I says (Ep. ad omnes orth.): "No
sacrifice can be greater than the body and the blood of Christ." But
man satisfied for his sins by the sacrifices of the old Law: for it
is written (Lev. 4, 5): "If a man shall sin, let him offer" (so and
so) "for his sin, and it shall be forgiven him." Therefore this
sacrament avails much more for the forgiveness of all punishment.

Obj. 3: Further, it is certain that some part of the debt of
punishment is forgiven by this sacrament; for which reason it is
sometimes enjoined upon a man, by way of satisfaction, to have masses
said for himself. But if one part of the punishment is forgiven, for
the same reason is the other forgiven: owing t