Mortal and Venial Sin

In leading up to our discussion on the necessity of making a good confession of sins, we previously turned to Blessed Pope John Paul II to answer the fundamental question of "What is sin?" We also noted that the Catechism (CCC 1849-69) states that sin is an offense against reason, truth, and right conscience; it is failure in genuine love for God and neighbor, that is, the nature of sin is a privation or distortion or perversion of love and/or truth.

Now, in order to make a good confession, we need to not only know what sin per se is, it is proper to also understand distinctions between different sins. Theologians in the Church and the Magisterium have recognized that some sins are more serious than others with respect to the consequences they incur. Some sin is so grave, so contrary to love and/or truth that it essentially severs the person's relationship with God, while other sin, while a deviation from love and/or truth, weakens the person's relationship with God. We call these mortal sins and venial sins.

Reconciliatio et Paenitentia
Post-Synodal Apostolic Exhortation on Reconciliation and Penance
Blessed Pope John Paul II
December 2, 1984

17. Why and to what degree is sin a serious matter in the offense it commits against God and in its effects on man?

The Church has a teaching on this matter which she reaffirms in its essential elements, while recognizing that it is not always easy in concrete situations to define clear and exact limits.

Already in the Old Testament, individuals guilty of several kinds of sins - sins committed deliberately,(75) the various forms of impurity,(76) idolatry,(77) the worship of false gods (78) - were ordered to be "taken away from the people," which could also mean to be condemned to death.(79) Contrasted with these, were other sins especially sins committed through ignorance, that were forgiven by means of a sacrificial offering.(80)

In reference also to these texts, the Church has for centuries spoken of mortal sin and venial sin. But it is above all the New Testament that sheds light on this distinction and these terms. Here there are many passages which enumerate and strongly reprove sins that are particularly deserving of condemnation.(81) There is also the confirmation of the Decalogue by Jesus Himself.(82) Here I wish to give special attention to two passages that are significant and impressive.

In a text of his First Letter, St. John speaks of a sin which leads to death (pros thanaton), as opposed to a sin which does not lead to death (me pros thanaton).(83)

Obviously, the concept of death here is a spiritual death. It is a question of the loss of the true life or "eternal life," which for John is knowledge of the Father and the Son,(84) and communion and intimacy with them. In that passage the sin that leads to death seems to be the denial of the Son(85) or the worship of false gods.(86) At any rate, by this distinction of concepts, John seems to wish to emphasize the incalculable seriousness of what constitutes the very essence of sin, namely the rejection of God. This is manifested above all in apostasy and idolatry: repudiating faith in revealed truth and making certain created realities equal to God, raising them to the status of idols or false gods.(87) But in this passage, the apostle's intention is also to underline the certainty that comes to the Christian from the fact of having been "born of God" through the coming of the Son: The Christian possesses a power that preserves him from falling into sin; God protects him, and "the evil one does not touch him." If he should sin through weakness or ignorance, he has confidence in being forgiven, also because he is supported by the joint prayer of the community.

In another passage of the New Testament, namely in St. Matthew's Gospel,(88) Jesus Himself speaks of a "blasphemy against the Holy Spirit" that "will not be forgiven" by reason of the fact that in its manifestation, it is an obstinate refusal to be converted to the love of the Father of mercies.

Here, of course, it is a question of external radical manifestations: rejection of God, rejection of His grace and therefore opposition to the very source of salvation(89) - these are manifestations whereby a person seems to exclude himself voluntarily from the path of forgiveness. It is to be hoped that very few persist to the end in this attitude of rebellion or even defiance of God. Moreover, God in His merciful love is greater than our hearts, as St. John further teaches us,(90) and can overcome all our psychological and spiritual resistance. So that, as St. Thomas writes, "considering the omnipotence and mercy of God, no one should despair of the salvation of anyone in this life."(91)

But when we ponder the problem of a rebellious will meeting the infinitely just God, we cannot but experience feelings of salutary "fear and trembling," as St. Paul suggests.(92) Moreover, Jesus' warning about the sin "that will not be forgiven" confirms the existence of sins which can bring down on the sinner the punishment of "eternal death."

In the light of these and other passages of sacred Scripture, doctors and theologians, spiritual teachers and pastors have divided sins into mortal and venial. St. Augustine, among others, speaks of letalia or mortifera crimina, contrasting them with venialia, levia or quotidiana.(93) The meaning which he gives to these adjectives was to influence the successive Magisterium of the Church. After him, it was St. Thomas who was to formulate in the clearest possible terms the doctrine which became a constant in the Church.

In defining and distinguishing between mortal and venial sins, St. Thomas and the theology of sin that has its source in him could not be unaware of the biblical reference and therefore of the concept of spiritual death. According to St. Thomas, in order to live spiritually, man must remain in communion with the supreme principle of life, which is God, since God is the ultimate end of man's being and acting.

Now, sin is a disorder perpetrated by the human being against this life-principle. And when through sin, the soul commits a disorder that reaches the point of turning away from its ultimate end God, to which it is bound by charity, then the sin is mortal; on the other hand, whenever the disorder does not reach the point of a turning away from God, the sin is venial.(94) For this reason, venial sin does not deprive the sinner of sanctifying grace, friendship with God, charity, and therefore eternal happiness, whereas just such a deprivation is precisely the consequence of mortal sin.

Furthermore, when sin is considered from the point of view of the punishment it merits, for St. Thomas and other doctors, mortal sin is the sin which, if unforgiven, leads to eternal punishment; whereas venial sin is the sin that merits merely temporal punishment (that is, a partial punishment which can be expiated on earth or in purgatory).

Considering sin from the point of view of its matter, the ideas of death, of radical rupture with God, the supreme good, of deviation from the path that leads to God or interruption of the journey toward Him (which are all ways of defining mortal sin) are linked with the idea of the gravity of sin's objective content. Hence, in the church's doctrine and pastoral action, grave sin is in practice identified with mortal sin.

Here we have the core of the church's traditional teaching, which was reiterated frequently and vigorously during the recent synod. The synod in fact not only reaffirmed the teaching of the Council of Trent concerning the existence and nature of mortal and venial sins,(95) but it also recalled that mortal sin is sin whose object is grave matter and which is also committed with full knowledge and deliberate consent. It must be added - as was likewise done at the synod - that some sins are intrinsically grave and mortal by reason of their matter. That is, there exist acts which, per se and in themselves, independently of circumstances, are always seriously wrong by reason of their object. These acts, if carried out with sufficient awareness and freedom, are always gravely sinful.(96)

This doctrine, based on the Decalogue and on the preaching of the Old Testament, and assimilated into the kerygma of the Apostles and belonging to the earliest teaching of the Church, and constantly reaffirmed by her to this day, is exactly verified in the experience of the men and women of all times. Man knows well by experience that along the road of faith and justice which leads to the knowledge and love of God in this life, and toward perfect union with Him in eternity, he can cease to go forward or can go astray without abandoning the way of God; and in this case there occurs venial sin. This, however, must never be underestimated, as though it were automatically something that can be ignored or regarded as "a sin of little importance."

For man also knows, through painful experience, that by a conscious and free act of his will, he can change course and go in a direction opposed to God's will, separating himself from God (aversio a Deo), rejecting loving communion with Him, detaching himself from the life principle which God is and consequently choosing death.

With the whole tradition of the church, we call mortal sin the act by which man freely and consciously rejects God, His law, the covenant of love that God offers, preferring to turn in on himself or to some created and finite reality, something contrary to the divine will (conversio ad creaturam). This can occur in a direct and formal way in the sins of idolatry, apostasy and atheism; or in an equivalent way, as in every act of disobedience to God's commandments in a grave matter. Man perceives that this disobedience to God destroys the bond that unites him with his life principle: It is a mortal sin, that is, an act which gravely offends God and ends in turning against man himself with a dark and powerful force of destruction. . . .

[The] essential and decisive distinction is between sin which destroys charity and sin which does not kill the supernatural life: There is no middle way between life and death.

Care will have to be taken not to reduce mortal sin to an act of "fundamental option" - as is commonly said today - against God, intending thereby an explicit and formal contempt for God or neighbor. For mortal sin exists also when a person knowingly and willingly, for whatever reason, chooses something gravely disordered. In fact, such a choice already includes contempt for the divine law, a rejection of God's love for humanity and the whole of creation; the person turns away from God and loses charity.

Thus, the fundamental orientation can be radically changed by individual acts. Clearly there can occur situations which are very complex and obscure from a psychological viewpoint and which have an influence on the sinner's subjective culpability. But from a consideration of the psychological sphere, one cannot proceed to the construction of a theological category, which is what the "fundamental option" precisely is, understanding it in such a way that it objectively changes or casts doubt upon the traditional concept of mortal sin.

While every sincere and prudent attempt to clarify the psychological and theological mystery of sin is to be valued, the Church nevertheless has a duty to remind all scholars in this field of the need to be faithful to the word of God that teaches us also about sin. She likewise has to remind them of the risk of contributing to a further weakening of the sense of sin in the modern world.
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Footnotes:
75. Cf Nm 15:30.
76. Cf Lv 18:26-30.
77. Cf ibid., 19:4.
78. Cf ibid., 20:1-7.
79. Cf Ex 21:17.
80. Cf Lv 4:2ff; 5:1ff; Nm 15:22-29.
81. Cf Mt 5:28; 6:23; 12:31f; 15:19; Mk 3:28-30; Rom 1:29-31; 13:13; Jas 4.
82. Cf Mt 5:17; 15:1-10; Mk 10:19; Lk 18:20.
83. Cf 1 Jn 5:16f.
84. Cf 1 Jn 17:3.
85. Cf 1 Jn 2:22.
86. Cf 1 Jn 5:21.
87. Cf 1 Jn 5:16-21.
88. Cf Mt 12:31f.
89. Cf St. Thomas Aquinas, Summa Theologiae II-II, q. 14, aa. 1-8.
90. Cf 1 Jn 3:20.
91. St. Thomas Aquinas, Summa Theologiae, II-II, q. 14, a. 3, ad primum.
92. Cf Phil 2:12.
93. Cf St. Augustine, De Spintu et Littera, XXVIII: CSEL 60, 202f; Enarrat. in ps. 39, 22: CCL 38, 441; Enchiridion ad Laurentium de Fide et Spe et Cantate, XIX, 71: CCL 46, 88; In Ioannis Evangelium Tractatus, 12, 3,14: CCL 36, 129.
94. St. Thomas Aquinas, Summa Theologiae, I-II, q. 72, a. 5.
95. Cf Council of Trent, Session VI, De Iustificatione, Chap. 2 and Canons 23, 25, 27: Conciliorum Oecumenicorum Decreta, Bologna 1973, 671 and 680f (DS 1573, 1575,1577).
96. Cf Council of Trent, Session IV De Iustificatione, Chapt. 15: Conciliorum Oecumenicorum Decreta, ed. dt. 677 (DS 1544).