Whether Venial Sin Causes a Stain on the Soul?
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.
Obj. 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.
Obj. 3: Further, the stain on the soul is caused by contact with a
temporal thing, through love thereof as stated above (Q. 86, A. 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 (Q. 86, A. 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 (II-II, Q. 24, A. 10; Q. 133, A.
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 Obj. 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 Obj. 2: In mortal sin the inordinateness of the act destroys
the habit of virtue, but not in venial sin.
Reply Obj. 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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