The State of Grace: Understanding Mortal and Venial Sin
10m read • Nov 12, 2024
Written by Thomas J. Swanson & Khamil Palis"The Crucifixion" by Dreux Budé Master (possibly André d'Ypres)
Sin and the Spiritual Life
In the spiritual life, there’s perhaps no subject more critical to understanding the soul’s eternal fate than the reality of sin. Yet, the language we use to discuss sin is easily misunderstood or, worse, dismissed as archaic or unnecessarily harsh. In an age when spiritual laxity is prevalent and true repentance is rare, it is crucial to speak clearly and meaningfully about the profound impact that sin has on our relationship with God. To neglect this understanding is to risk the salvation of our souls.
Our journey begins by grasping what it truly means to be “in the state of grace,” to be “justified,” or to put it more plainly, to be “saved.” In this state, we are united to God, not merely in word or outward action but in the innermost depths of our being, where the Holy Trinity dwells. This union, sustained by the virtues of faith, hope, and charity, is the soul’s lifeline, setting the stage for our discussion of mortal and venial sin. Only by knowing what it means to be in God’s grace can we understand the full gravity of what it means to fall from it.
Thus, let us not shy away from an understanding of sin but examine it with reverence and clarity, for in doing so, we awaken to the seriousness of our choices, the love of our Creator, and the ever-present call to live a life worthy of His grace.
Salvation
What does it mean to be “in the state of grace”? Put simply, it is the state of being “in a relationship with God” or “saved.” These terms all point to the same profound reality—that we are united to Christ and that the Holy Trinity dwells within us. To be in this state means God is truly pleased with us, for He has made us righteous, cleansing our souls from sin that would otherwise condemn us. This transformation takes place through the infusion of the theological virtues of faith, hope, and charity into our souls, a gift first given in Baptism (CCC 1991).
Faith: We believe in all that God has revealed through His Son.
Hope: We Hope in Him alone for salvation and the means to obtain it.
Charity: We Love God above all things for His own sake.
In English, “charity” signifies a unique type of love, one that is both supernatural and divinely infused. Given to us by God, charity enables us to love Him above all things for His own sake. This concept is captured by the Greek term ἀγάπη (agápē) and the Latin cāritās. Charity is the greatest of the three theological virtues, as Saint Paul writes: “there remain faith, hope, and charity, these three: but the greatest of these is charity” (1 Cor 13:13). One may have faith and hope in God, yet without charity—without truly loving God—they cannot be saved: “He that loveth not, knoweth not God: for God is charity” (1 John 4:8).
Therefore, the person infused with the virtue of charity is loved by God not just as a creation, but as a beloved child and heir to the Kingdom of Heaven. While Scripture consistently highlights the necessity of charity, many Protestant Christians may underestimate or overlook its role, treating charity as merely a byproduct of salvation rather than a vital cause of it. This leads to misconceptions about salvation, such as the belief in "once saved, always saved," or the Lutheran view that one cannot lose salvation unless they cease to believe they are saved. These errors stem from a fundamental misunderstanding of justification and the primacy of God's love: “but the greatest of these is charity” (1 Cor 13:13).
When we grasp the true nature of charity and its indispensable role in justification, the distinction between mortal and venial sin becomes much clearer.
Mortal Sin
Mortal sin is a grave violation of God’s law that severs our relationship with Him, resulting in total separation. The term “mortal” comes from the Latin mortis, meaning “death,” because mortal sin extinguishes charity within the soul—our connection with God—leaving us spiritually dead and liable to eternal damnation.
“…There is a sin unto death, for that I do not say that he shall pray.” (1 John 5:16b)
For a sin to be mortal, three conditions must be met (CCC 1857):
Grave Matter: The act must be serious (e.g., murder, theft, sexual sin, etc.). Grave matters are offenses against the Ten Commandments and God’s moral law. To be considered a mortal sin, the action must deeply offend God.
Full Knowledge: The person committing the sin must fully understand that the act is dangerously wrong. If one is unaware of the nature and consequences of the action, the sin is not mortal.
Deliberate Consent: The sin must be committed with free will. This means the person chooses to commit the act, knowing it is wrong, without being forced.
Mortal sin severs a person from God’s grace. In committing it, one essentially rejects God, declaring, “I do not want to be Your child; I choose this sin over Your love!” This deliberate choice leaves the soul in spiritual devastation, truly dead. Since spiritual life surpasses physical life in value, spiritual death is far worse than physical death. For this reason, we should prefer to suffer physical death rather than willfully offend God. If someone dies in mortal sin, they die outside of God’s friendship, condemned to eternal separation from Him.
From Sacred Scripture:
"The Son of Man will send his angels, and they will gather out of his kingdom all causes of sin and all law-breakers, and throw them into the fiery furnace. In that place there will be weeping and gnashing of teeth." (Matthew 13:41-42)
From the Ecumenical Council of Lyon I:
“Moreover, if anyone without repentance dies in mortal sin, without a doubt he is tortured forever by the flames of eternal hell. But the souls…of adults also who depart in charity and who are bound neither by sin nor unto any satisfaction for sin itself, at once pass quickly to their eternal fatherland.’” (Denzinger, Enchiridion Symbolorum no. 839)
A person who is spiritually dead is no longer in a state of grace and is thus barred from receiving the Sacraments, except for the Sacraments of the dead—namely, Baptism and Confession. Although Holy Communion is the "source and summit" of our faith (CCC 1324), those in mortal sin are forbidden from receiving it. Consequently, anyone in mortal sin should be deeply sorrowful over their betrayal of Christ and hasten to return to God.
“26 For if we sin wilfully after having the knowledge of the truth, there is now left no sacrifice for sins 27 But a certain dreadful expectation of judgment, and the rage of a fire which shall consume the adversaries 28 A man making void the law of Moses, dieth without any mercy under two or three witnesses 29 How much more, do you think he deserveth worse punishments, who hath trodden under foot the Son of God, and hath esteemed the blood of the testament unclean, by which he was sanctified, and hath offered an affront to the Spirit of grace.” (Hebrews 10:26-29)
Contrition
St. Alphonsus Liguori teaches that God is more eager to extend His mercy than His justice. The Saints urge that anyone in a state of mortal sin should promptly make an act of contrition. Contrition, or sorrow for sin, is a grief of the soul that moves us to detest the sins we've committed and firmly resolve not to repeat them. The Council of Trent defines it thus:
“…sorrow of soul and a hatred of sin committed, with a firm purpose of not sinning in the future". (Sess. XIV, ch. iv de Contritione)
Imperfect Contrition:
Contrition can be either imperfect or perfect. Imperfect contrition is a grace from God but does not immediately forgive mortal sin, as it is considered "imperfect" or incomplete. This form of contrition arises primarily from fear of hell or the loss of heaven. While it is not enough on its own to restore the soul to life in Christ after mortal sin, it can forgive venial sins if no mortal sin is present.
Perfect Contrition:
Perfect contrition, by contrast, is sorrow motivated primarily by love for God, rather than fear of hell (CCC 1452). When someone experiences perfect contrition, accompanied by a firm resolve to seek sacramental confession as soon as possible, it has the power to cleanse all sin and restore the person to a state of grace. This efficacy comes from the virtue of charity, as “charity covereth all sins” (Prov. 10:12b).
However, perfect contrition does not grant immediate access to Holy Communion. Out of reverence for the Sacrament, the Church requires that those with mortal sin first receive absolution through sacramental confession. This Sacrament of Penance was directly instituted by Christ, who told the Apostles, “Whose sins you shall forgive, they are forgiven them” (Jn 20:23). The Apostles, too, upheld this practice; St. James writes, “Let him bring in the priests of the church, and let them pray over him…and if he be in sins, they shall be forgiven him” (James 5:15-16).
Confession
Both imperfect and perfect contrition are supernatural gifts from God. However, only with perfect contrition does a person immediately return to friendship with God, through an act of supernatural love. For the Sacrament of Confession to be valid, at least imperfect contrition is required. If someone confesses sins to a priest without at least imperfect contrition, they are not forgiven; moreover, they commit a grave sacrilege by abusing the Sacrament.
Even with perfect contrition, one should promptly seek Confession. In the Sacrament of Penance, we are obliged to confess all unconfessed mortal sins by kind and number (details on this could extend beyond the topic here). Saints encourage monthly, or even weekly, Confession, not only for absolution but also for the sacramental graces that help resist future sins. Additionally, the penance given in Confession partially remits the temporal debt incurred by sinning (a full explanation of temporal debt is for another discussion). Following a sincere Confession after mortal sin, one may then approach the Altar and receive the Blessed Sacrament without incurring the condemnation St. Paul warns of:
“For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the body of the Lord. Therefore are there many infirm and weak among you, and many sleep.” (1 Cor 11:29-30)
Venial Sin
Venial sin, from the Latin venia meaning "pardonable," refers to lesser sins that weaken but do not destroy one’s relationship with Christ. A sin, even if grave in nature, is venial if it lacks one or more of the three conditions required for mortal sin. Venial sins either do not involve grave matter or are committed without full knowledge or complete consent. These sins typically include actions that are wrong but don’t seriously violate the commandments, such as bad habits, unkindness, impatience, or laziness. For a sin to be considered venial, at least one of the following conditions must be met:
Partial Knowledge: A sin may be venial if it involves a serious matter but is committed without full understanding.
2. Consent: A sin may also be venial if it is committed without deliberate consent.
Venial sin weakens our relationship with God and makes it easier to fall into mortal sin. Habitual venial sin, if not resisted or confessed, can gradually harden the heart, making the soul more susceptible to mortal sin. While venial sins do not require confession to be forgiven, it is recommended to confess habitual venial sins to receive extra sacramental graces and to grow spiritually. Venial sins can be forgiven through acts of contrition, blessing oneself with Holy Water, receiving the Holy Eucharist, etc.
“He that knoweth his brother to sin a sin which is not to death, let him ask, and life shall be given to him, who sinneth not to death.” (1 John 5:16)
Why Does the Distinction Matter?
Understanding the difference between mortal and venial sins is crucial for Catholics. Here’s why:
Spiritual Awareness: Knowing the distinction encourages self-examination, so one can seek forgiveness and attain everlasting life through perseverance in grace.
Sacramental Life: Recognizing which sins require Confession helps Catholics approach the Sacrament of Penance properly and with respect.
Growth in Holiness: Becoming aware of venial sins can help Catholics eliminate vice, developing virtue and strive for union with Christ.
Scripture
Where does Scripture teach the mortal-venial distinction? We find numerous scriptural passages that addresses two types of sin, deadly (mortal) and not deadly (venial), as well as degrees of punishment and gravity which can depend upon knowledge of the evil committed, here are a few:
“If anyone sees his brother committing a sin not leading to death, he shall ask, and God will give him life for those who commit sin not leading to death. There is sin leading to death; I do not say that he should make request for this. All unrighteousness is sin, but there is sin not leading to death.” (1 John 5:16-17)
It is said here that God will "give life" to those who have committed venial sin. This cannot refer to physical life, as you cannot give life to someone who is already living. It clearly refers to spiritual life, meaning that venial sin does not sever our communion with God. The "sin leading to death" refers to mortal sin, which breaks our communion with God, while "sin not leading to death" refers to venial sin, which does not break this communion.
“Jesus answered: Thou shouldst not have any power against me, unless it were given thee from above. Therefore, he that hath delivered me to thee, hath the greater sin.” (John 19:11)
Here, Jesus distinguishes between the sin of Pontius Pilate and the sin of the Jews, stating that the gravity of the latter’s sin is greater. Both have committed sin, but one sin is more severe than the other.
“And that servant who knew the will of his lord, and prepared not himself, and did not according to his will, shall be beaten with many stripes. But he that knew not, and did things worthy of stripes, shall be beaten with few stripes.” (Luke 12:47-48)
Similarly, here we have punishment in view; the severity of which depends upon the knowledge of the wrong done.
“He therefore that shall break one of these least commandments, and shall so teach men, shall be called the least in the kingdom of heaven. But he that shall do and teach, he shall be called great in the kingdom of heaven.” (Matthew 5:19)
This distinction between the "least commandments" and their impact suggests that there are varying degrees of sin. The man who advises against the least of God's commandments is not condemned, but rather considered the least in the Kingdom of Heaven.
“Know you not that the unjust shall not possess the kingdom of God? Do not err: neither fornicators, nor idolaters, nor adulterers, nor the effeminate, nor liers with mankind, nor thieves, nor covetous, nor drunkards, nor railers, nor extortioners, shall possess the kingdom of God.” (1 Cor 6:9-10)
St. Paul lists mortal sins that keep men from possessing the Kingdom of God.
Conclusion
The difference between mortal and venial sin is the difference between hell and heaven. Mortal sins are grave offenses against God’s love, by which we willingly forsake Him for some temporary pleasure. Do not let your heart be hardened; all mortal sins grieve the Sacred Heart of Jesus, no matter how we attempt to justify ourselves. In Baptism, we renounce the Devil and promise to live in obedience to the Holy Trinity. When we commit mortal sin, we violate that vow and forsake God’s love. Therefore, if anyone ends up in hell, it is their own doing. To commit mortal sin is to willfully separate ourselves from Christ. God will give the sinner exactly what they want: separation from Him. Anyone in the state of mortal sin should immediately run to God, make an act of love and perfect contrition, and resolve to confess their sins as soon as possible. Though our sins may be as numerous as the sands of the sea, God’s mercy is an infinite ocean.
Furthermore, if one finds themselves in habitual venial sin, they should realize that they still grieve the Hearts of Jesus and Mary. While their relationship with God is not destroyed, it becomes strained, and this can easily lead to mortal sin. For this reason, we should frequently make acts of contrition, bless ourselves with Holy Water, receive Communion often, and strive to live the life of Christ.
We live in an age of laxism and indifference. Many so-called Christians no longer believe God is just and no longer fear Him. Holy Scripture tells us, "the fear of the Lord is the beginning of wisdom" (Proverbs 9:10a), and “…with fear and trembling work out your salvation” (Philippians 2:12b). This modern lukewarm Christianity is not only anti-biblical, but spiritually deadly. The inspired writers urge us to always maintain a holy fear of God and to tremble as we work out our salvation because "narrow is the gate, and strait is the way which leadeth to life, and few there be that find it" (Matthew 7:13).
Let us find the gate of Eternal Life, which is the spotless Lamb of God, Our Lord Jesus Christ—and be led to Him by way of the Sinless and Immaculate Mother of God, the refuge of sinners.
Some examples of mortal and venial sin from A Brief Catechism for Adults by Fr. William J. Cogan:
Some Mortal sins:
Missing Mass on Sunday or on a Holy Day.
Receiving Holy Communion in the state of mortal sin.
Doing unnecessary physical work on Sunday or on a Holy Day of Obligation.
Eating meat on a forbidden day, when you know it is a forbidden day; or not fasting on a fast day.
Getting drunk.
Adultery.
Fornication.
Masturbation.
Impure looks or thoughts or desires.
Unnatural sins of sex.
Birth control.
Refusing intercourse to your husband (or wife) without serious reason.
Stealing something expensive, or a large sum of money.
Murder or seriously harming another.
Killing an unborn baby (abortion).
Sterilization.
Serious anger.
Hatred.
Helping another commit a mortal sin.
Telling serious lies about another.
Revealing serious wrongdoing by someone without good reason.
Telling a lie after swearing to tell the truth.
Insulting God or His holy religion (blasphemy)
Denying anything taught by the Catholic Church.
Some Venial sins:
Ordinary anger.
Impatience.
Lies which harm no one.
Gossip.
Criticizing others.
Getting slightly drunk.
Speaking or thinking unkindly of others.
Eating too much.
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