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Objection 1: It would seem that venial sins are unsuitably
designated as "wood," "hay," and "stubble." Because wood hay
and stubble are said (1 Cor. 3:12) to be built on a spiritual
foundation. Now venial sins are something outside a spiritual
foundation, even as false opinions are outside the pale of science.
Therefore, venial sins are not suitably designated as wood, hay and
stubble.
Objection 2: Further, he who builds wood, hay and stubble,
"shall be saved yet so as by fire" (1 Cor. 3:15). But
sometimes the man who commits a venial sin, will not be saved, even by
fire, e.g. when a man dies in mortal sin to which venial sins are
attached. Therefore, venial sins are unsuitably designated by wood,
hay, and stubble.
Objection 3: Further, according to the Apostle (1 Cor.
3:12) those who build "gold, silver, precious stones," i.e.
love of God and our neighbor, and good works, are others from those
who build wood, hay, and stubble. But those even who love God and
their neighbor, and do good works, commit venial sins: for it is
written (1 Jn. 1:8): "If we say that we have no sin, we
deceive ourselves." Therefore venial sins are not suitably designated
by these three.
Objection 4: Further, there are many more than three differences
and degrees of venial sins. Therefore they are unsuitably comprised
under these three.
On the contrary, The Apostle says (1 Cor. 3:15) that the
man who builds up wood, hay and stubble, "shall be saved yet so as by
fire," so that he will suffer punishment, but not everlasting. Now
the debt of temporal punishment belongs properly to venial sin, as
stated above (Question 87, Article 5). Therefore these three
signify venial sins.
I answer that, Some have understood the "foundation" to be dead
faith, upon which some build good works, signified by gold, silver,
and precious stones, while others build mortal sins, which according
to them are designated by wood, hay and stubble. But Augustine
disapproves of this explanation (De Fide et Oper. xv), because,
as the Apostle says (Gal. 5:21), he who does the works of the
flesh, "shall not obtain the kingdom of God," which signifies to be
saved; whereas the Apostle says that he who builds wood, hay, and
stubble "shall be saved yet so as by fire." Consequently wood,
hay, stubble cannot be understood to denote mortal sins.
Others say that wood, hay, stubble designate good works, which are
indeed built upon the spiritual edifice, but are mixed with venial
sins: as, when a man is charged with the care of a family, which is a
good thing, excessive love of his wife or of his children or of his
possessions insinuates itself into his life, under God however, so
that, to wit, for the sake of these things he would be unwilling to do
anything in opposition to God. But neither does this seem to be
reasonable. For it is evident that all good works are referred to the
love of God, and one's neighbor, wherefore they are designated by
"gold," "silver," and "precious stones," and consequently not
by "wood," "hay," and "stubble."
We must therefore say that the very venial sins that insinuate
themselves into those who have a care for earthly things, are
designated by wood, hay, and stubble. For just as these are stored
in a house, without belonging to the substance of the house, and can
be burnt, while the house is saved, so also venial sins are multiplied
in a man, while the spiritual edifice remains, and for them, man
suffers fire, either of temporal trials in this life, or of purgatory
after this life, and yet he is saved for ever.
Reply to Objection 1: Venial sins are not said to be built upon the
spiritual foundation, as though they were laid directly upon it, but
because they are laid beside it; in the same sense as it is written
(Ps. 136:1): "Upon the waters of Babylon," i.e.
"beside the waters": because venial sins do not destroy the edifice.
Reply to Objection 2: It is not said that everyone who builds
wood, hay and stubble, shall be saved as by fire, but only those who
build "upon" the "foundation." And this foundation is not dead
faith, as some have esteemed, but faith quickened by charity,
according to Eph. 3:17: "Rooted and founded in charity."
Accordingly, he that dies in mortal sin with venial sins, has indeed
wood, hay, and stubble, but not built upon the spiritual edifice;
and consequently he will not be saved so as by fire.
Reply to Objection 3: Although those who are withdrawn from the
care of temporal things, sin venially sometimes, yet they commit but
slight venial sins, and in most cases they are cleansed by the fervor
of charity: wherefore they do not build up venial sins, because these
do not remain long in them. But the venial sins of those who are busy
about earthly remain longer, because they are unable to have such
frequent recourse to the fervor of charity in order to remove them.
Reply to Objection 4: As the Philosopher says (De Coelo i,
text. 2), "all things are comprised under three, the beginning,
the middle, the end." Accordingly all degrees of venial sins are
reduced to three, viz. to "wood," which remains longer in the
fire; "stubble," which is burnt up at once; and "hay," which is
between these two: because venial sins are removed by fire, quickly or
slowly, according as man is more or less attached to them.
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