Mortal and Venial Sins

In their desperation, these theologians seek refuge in a frivolous distinction between mortal and venial sins. According to their twisted logic, the former require great satisfaction, while the latter can be easily cleansed through superficial remedies like reciting the Lord's Prayer, using blessed water, or receiving the absolution of the Mass. Their mockery of God knows no bounds. Despite constantly uttering the words "mortal" and "venial" sin, they fail to grasp their true meaning. They even dare to classify the most heinous sin of all—the impiety and corruption of the human heart—as venial. On the contrary, we declare what Scripture teaches: "the wages of sin is death" (Rom. 6:23) and "the soul that sins shall die" (Ezek. 18:4, 20). These are the clear principles by which we discern good from evil. As for the sins of the faithful, they are considered venial not because they do not deserve death, but because through God's mercy, "there is therefore now no condemnation for those who are in Christ Jesus" (Rom. 8:1). Their sins are not imputed to them; rather, they are wiped away by the unmerited grace of God.

It is no surprise that they would slander this teaching, accusing it of being a mere paradox reminiscent of the Stoics who equate all sins. But their own words betray them, and they can be easily refuted. Let me ask them this: among the sins they acknowledge as mortal, do they not recognize that some are greater than others? Therefore, it does not logically follow that sins are equal, even if they are all equally deadly. Scripture clearly declares that death is the consequence of sin, just as obedience to the law leads to life. The verdict is inescapable: transgression brings about death. They cannot evade this judgment.

So tell me, what escape do they propose to satisfy such a multitude of sins? It may take a day to satisfy one sin, but during that very time, they commit numerous other transgressions. After all, not a day passes without the righteous stumbling and sinning repeatedly. And when they attempt to atone for a multitude of sins, they end up committing even more, plunging themselves into an endless abyss. And mind you, I am speaking of the most righteous among them. Oh, how their confidence in satisfaction crumbles! What are their dreams and expectations? How dare they continue to cling to the notion of satisfaction? Their folly knows no bounds.

Oh, how they strive to free themselves from the predicament they find themselves in! They concoct a clever distinction between punishment and fault, acknowledging that God's mercy forgives the fault but insists that the punishment remains. According to their twisted logic, satisfactions are necessary to appease God's righteous demand for payment in order to obtain the remission of punishment. How fickle they are in their teachings! Now they declare the remission of fault to be free, while in another breath they prescribe prayers, tears, and other preparations as the means to merit it.

But let us turn to the unyielding testimony of Scripture, which directly refutes this distinction. Although I have already presented compelling evidence to support this, I will bring forth even more passages, hoping that these serpents will be so constrained that they cannot even wiggle the tip of their tail. Listen to the words of the prophet Jeremiah, who declares the new covenant established by God in Christ: "He will no longer remember our sins." Another prophet, Ezekiel, sheds light on its meaning when the Lord says, "If the righteous turns away from his righteousness, I will no longer remember all his righteousness. If the sinner withdraws from his iniquity, I will no longer remember all his sins." When God declares that He will no longer remember the person's righteousness, it signifies that He will not consider it for repayment. Thus, not remembering sins means not counting them for punishment. This truth is echoed in other passages: casting sins behind the back, wiping them away like a cloud, casting them into the depths of the sea, not imputing them, hiding them away. The words of Isaiah, Micah, and the Psalms affirm this divine action (Isa. 38:17, 44:22; Mic. 7:19; Ps. 32:1–2).

Oh, how clearly the Holy Spirit has explained His meaning through these expressions, if only we have the humility to listen and be taught! When God punishes sins, He imputes them; when He punishes, He remembers; when He calls them into judgment, He does not hide them away; when He examines them, He does not sweep them behind His back; when He gazes upon them, He does not wipe them out like a passing cloud; when He brings them forth, He has not cast them into the depths of the sea.

Now let us turn to another passage in the prophet to understand under what condition the Lord forgives sins. He says, "Though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool." (Isa. 1:18) In Jeremiah, we find these words: "In that day, declares the Lord, 'I will search Jerusalem with lamps, and I will punish the men who are complacent, those who say in their hearts, "The Lord will not do good, nor will he do ill."'" (Jer. 50:20) In brief, when the Lord speaks of tying sins in a sack, folding them into a bundle, or engraving them in steel with an iron point (Job 14:17, 19:24; Hos. 13:12), it undoubtedly signifies His intention to punish sins.