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Objection 1: It would seem that venial sin causes a stain in the
soul. For Augustine says (De Poenit.) [Hom. 50, inter.
L., 2], that if venial sins be multiplied, they destroy the
beauty of our souls so as to deprive us of the embraces of our heavenly
spouse. But the stain of sin is nothing else but the loss of the
soul's beauty. Therefore venial sins cause a stain in the soul.
Objection 2: Further, mortal sin causes a stain in the soul, on
account of the inordinateness of the act and of the sinner's
affections. But, in venial sin, there is an inordinateness of the
act and of the affections. Therefore venial sin causes a stain in the
soul.
Objection 3: Further, the stain on the soul is caused by contact
with a temporal thing, through love thereof as stated above (Question
86, Article 1). But, in venial sin, the soul is in contact
with a temporal thing through inordinate love. therefore, venial sin
brings a stain on the soul.
On the contrary, it is written, (Eph. 5:27): "That He
might present it to Himself a glorious church, not having spot or
wrinkle," on which the gloss says: "i.e., some grievous sin."
Therefore it seems proper to mortal sin to cause a stain on the soul.
I answer that as stated above (Question 86, Article 1), a
stain denotes a loss of comeliness due to contact with something, as
may be seen in corporeal matters, from which the term has been
transferred to the soul, by way of similitude. Now, just as in the
body there is a twofold comeliness, one resulting from the inward
disposition of the members and colors, the other resulting from outward
refulgence supervening, so too, in the soul, there is a twofold
comeliness, one habitual and, so to speak, intrinsic, the other
actual like an outward flash of light. Now venial sin is a hindrance
to actual comeliness, but not to habitual comeliness, because it
neither destroys nor diminishes the habit of charity and of the other
virtues, as we shall show further on (SS, Question 24, Article
10; Question 133, Article 1, ad 2), but only hinders their
acts. On the other hand a stain denotes something permanent in the
thing stained, wherefore it seems in the nature of a loss of habitual
rather than of actual comeliness. Therefore, properly speaking,
venial sin does not cause a stain in the soul. If, however, we find
it stated anywhere that it does induce a stain, this is in a restricted
sense, in so far as it hinders the comeliness that results from acts of
virtue.
Reply to Objection 1: Augustine is speaking of the case in which
many venial sins lead to mortal sin dispositively: because otherwise
they would not sever the soul from its heavenly spouse.
Reply to Objection 2: In mortal sin the inordinateness of the act
destroys the habit of virtue, but not in venial sin.
Reply to Objection 3: In mortal sin the soul comes into contact
with a temporal thing as its end, so that the shedding of the light of
grace, which accrues to those who, by charity, cleave to God as
their last end, is entirely cut off. On the contrary, in venial
sin, man does not cleave to a creature as his last end: hence there is
no comparison.
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