Q79, A4 — Whether a Sin of Omission Is More Grievous Than a Sin of Transgression?

Objections

  1. It would seem that a sin of omission is more grievous than a sin of transgression. For _delictum_ would seem to signify the same as _derelictum_ [*Augustine, QQ. in Levit., qu. xx], and therefore is seemingly the same as an omission. But _delictum_ denotes a more grievous offence than transgression, because it deserves more expiation as appears from Lev. 5. Therefore the sin of omission is more grievous than the sin of transgression.

  2. It would seem that the virtues annexed to justice are unsuitably enumerated. Tully [*De Invent. ii, 53] reckons six, viz. "religion, piety, gratitude, revenge, observance, truth." Now revenge is seemingly a species of commutative justice whereby revenge is taken for injuries inflicted, as stated above (Q. 61, A. 4). Therefore it should not be reckoned among the virtues annexed to justice.

  3. Further, the greater evil is opposed to the greater good, as the Philosopher declares (Ethic. viii, 10). Now to do good is a more excellent part of justice, than to decline from evil, to which transgression is opposed, as stated above (A. 1, ad 3). Therefore omission is a graver sin than transgression.

  4. Further, Macrobius (Super Somn. Scip. i, 8) reckons seven, viz. "innocence, friendship, concord, piety, religion, affection, humanity," several of which are omitted by Tully. Therefore the virtues annexed to justice would seem to be insufficiently enumerated.

  5. Further, sins of transgression may be either venial or mortal. But sins of omission seem to be always mortal, since they are opposed to an affirmative precept. Therefore omission would seem to be a graver sin than transgression.

  6. Further, others reckon five parts of justice, viz. "obedience" in respect of one's superiors, "discipline" with regard to inferiors, "equity" as regards equals, "fidelity" and "truthfulness" towards all; and of these "truthfulness" alone is mentioned by Tully. Therefore he would seem to have enumerated insufficiently the virtues annexed to justice.

  7. Further, the pain of loss which consists in being deprived of seeing God and is inflicted for the sin of omission, is a greater punishment than the pain of sense, which is inflicted for the sin of transgression, as Chrysostom states (Hom. xxiii super Matth.). Now punishment is proportionate to fault. Therefore the sin of omission is graver than the sin of transgression.

  8. Further, the peripatetic Andronicus [*De Affectibus] reckons nine parts annexed to justice viz. "liberality, kindliness, revenge, commonsense, [*_eugnomosyne_] piety, gratitude, holiness, just exchange" and "just lawgiving"; and of all these it is evident that Tully mentions none but "revenge." Therefore he would appear to have made an incomplete enumeration.

  9. Further, Aristotle (Ethic. v, 10) mentions _epieikeia_ as being annexed to justice: and yet seemingly it is not included in any of the foregoing enumerations. Therefore the virtues annexed to justice are insufficiently enumerated.

On the contrary

_On the contrary,_ It is easier to refrain from evil deeds than to accomplish good deeds. Therefore it is a graver sin not to refrain from an evil deed, i.e. _to transgress,_ than not to accomplish a good deed, which is _to omit._

I answer that

_I answer that,_ The gravity of a sin depends on its remoteness from virtue. Now contrariety is the greatest remoteness, according to _Metaph._ x [*Didot. ed. ix, 4]. Wherefore a thing is further removed from its contrary than from its simple negation; thus black is further removed from white than not-white is, since every black is not-white, but not conversely. Now it is evident that transgression is contrary to an act of virtue, while omission denotes the negation thereof: for instance it is a sin of omission, if one fail to give one's parents due reverence, while it is a sin of transgression to revile them or injure them in any way. Hence it is evident that, simply and absolutely speaking, transgression is a graver sin than omission, although a particular omission may be graver than a particular transgression. _I answer that,_ Two points must be observed about the virtues annexed to a principal virtue. The first is that these virtues have something in common with the principal virtue; and the second is that in some respect they fall short of the perfection of that virtue. Accordingly since justice is of one man to another as stated above (Q. 58, A. 2), all the virtues that are directed to another person may by reason of this common aspect be annexed to justice. Now the essential character of justice consists in rendering to another his due according to equality, as stated above (Q. 58, A. 11). Wherefore in two ways may a virtue directed to another person fall short of the perfection of justice: first, by falling short of the aspect of equality; secondly, by falling short of the aspect of due. For certain virtues there are which render another his due, but are unable to render the equal due. In the first place, whatever man renders to God is due, yet it cannot be equal, as though man rendered to God as much as he owes Him, according to Ps. 115:12, "What shall I render to the Lord for all the things that He hath rendered to me?" In this respect _religion_ is annexed to justice since, according to Tully (De invent. ii, 53), it consists in offering service and ceremonial rites or worship to "some superior nature that men call divine." Secondly, it is not possible to make to one's parents an equal return of what one owes to them, as the Philosopher declares (Ethic. viii, 14); and thus _piety_ is annexed to justice, for thereby, as Tully says (De invent. ii, 53), a man "renders service and constant deference to his kindred and the well-wishers of his country." Thirdly, according to the Philosopher (Ethic. iv, 3), man is unable to offer an equal meed for virtue, and thus _observance_ is annexed to justice, consisting according to Tully (De invent. ii, 53) in the "deference and honor rendered to those who excel in worth." A falling short of the just due may be considered in respect of a twofold due, moral or legal: wherefore the Philosopher (Ethic. viii, 13) assigns a corresponding twofold just. The legal due is that which one is bound to render by reason of a legal obligation; and this due is chiefly the concern of justice, which is the principal virtue. On the other hand, the moral due is that to which one is bound in respect of the rectitude of virtue: and since a due implies necessity, this kind of due has two degrees. For one due is so necessary that without it moral rectitude cannot be ensured: and this has more of the character of due. Moreover this due may be considered from the point of view of the debtor, and in this way it pertains to this kind of due that a man represent himself to others just as he is, both in word and deed. Wherefore to justice is annexed _truth,_ whereby, as Tully says (De invent. ii, 53), present, past and future things are told without perversion. It may also be considered from the point of view of the person to whom it is due, by comparing the reward he receives with what he has done--sometimes in good things; and then annexed to justice we have _gratitude_ which "consists in recollecting the friendship and kindliness shown by others, and in desiring to pay them back," as Tully states (De invent. ii, 53)--and sometimes in evil things, and then to justice is annexed _revenge,_ whereby, as Tully states (De invent. ii, 53), "we resist force, injury or anything obscure* by taking vengeance or by self-defense." [*St. Thomas read _obscurum,_ and explains it as meaning _derogatory,_ infra Q. 108, A. 2. Cicero, however, wrote _obfuturum,_ i.e. _hurtful._] There is another due that is necessary in the sense that it conduces to greater rectitude, although without it rectitude may be ensured. This due is the concern of _liberality,_ _affability_ or _friendship,_ or the like, all of which Tully omits in the aforesaid enumeration because there is little of the nature of anything due in them.

Replies to objections

  1. _Delictum_ in its widest sense denotes any kind of omission; but sometimes it is taken strictly for the omission of something concerning God, or for a man's intentional and as it were contemptuous dereliction of duty: and then it has a certain gravity, for which reason it demands a greater expiation.

  2. The revenge taken by authority of a public power, in accordance with a judge's sentence, belongs to commutative justice: whereas the revenge which a man takes on his own initiative, though not against the law, or which a man seeks to obtain from a judge, belongs to the virtue annexed to justice.

  3. The opposite of _doing good_ is both _not doing good,_ which is an omission, and _doing evil,_ which is a transgression: but the first is opposed by contradiction, the second by contrariety, which implies greater remoteness: wherefore transgression is the more grievous sin.

  4. Macrobius appears to have considered the two integral parts of justice, namely, _declining from evil,_ to which _innocence_ belongs, and _doing good,_ to which the six others belong. Of these, two would seem to regard relations between equals, namely, _friendship_ in the external conduct and _concord_ internally; two regard our relations toward superiors, namely, _piety_ to parents, and _religion_ to God; while two regard our relations towards inferiors, namely, _condescension,_ in so far as their good pleases us, and _humanity,_ whereby we help them in their needs. For Isidore says (Etym. x) that a man is said to be "humane, through having a feeling of love and pity towards men: this gives its name to humanity whereby we uphold one another." In this sense _friendship_ is understood as directing our external conduct towards others, from which point of view the Philosopher treats of it in _Ethic._ iv, 6. _Friendship_ may also be taken as regarding properly the affections, and as the Philosopher describes it in _Ethic._ viii and ix. In this sense three things pertain to friendship, namely, _benevolence_ which is here called _affection_; _concord,_ and _beneficence_ which is here called _humanity._ These three, however, are omitted by Tully, because, as stated above, they have little of the nature of a due.

  5. Just as omission is opposed to affirmative precepts, so is transgression opposed to negative precepts: wherefore both, strictly speaking, have the character of mortal sin. Transgression and omission, however, may be taken broadly for any infringement of an affirmative or negative precept, disposing to the opposite of such precept: and so taking both in a broad sense they may be venial sins.

  6. _Obedience_ is included in observance, which Tully mentions, because both reverential honor and obedience are due to persons who excel. "Faithfulness whereby a man's acts agree with his words" [*Cicero, De Repub. iv, De Offic. i, 7], is contained in _truthfulness_ as to the observance of one's promises: yet _truthfulness_ covers a wider ground, as we shall state further on (Q. 109, AA. 1, 3). _Discipline_ is not due as a necessary duty, because one is under no obligation to an inferior as such, although a superior may be under an obligation to watch over his inferiors, according to Matt. 24:45, "A faithful and wise servant, whom his lord hath appointed over his family": and for this reason it is omitted by Tully. It may, however, be included in humanity mentioned by Macrobius; and equity under _epieikeia_ or under _friendship._

  7. To the sin of transgression there correspond both the pain of loss on account of the aversion from God, and the pain of sense, on account of the inordinate conversion to a mutable good. In like manner omission deserves not only the pain of loss, but also the pain of sense, according to Matt. 7:19, "Every tree that bringeth not forth good fruit shall be cut down, and shall be cast into the fire"; and this on account of the root from which it grows, although it does not necessarily imply conversion to any mutable good. _______________________ OF THE POTENTIAL PARTS OF JUSTICE (In One Article) We must now consider the potential parts of justice, namely the virtues annexed thereto; under which head there are two points of consideration: (1) What virtues are annexed to justice? (2) The individual virtues annexed to justice. _______________________ ARTICLE [II-II, Q. 80, Art.] Whether the Virtues Annexed to Justice Are Suitably Enumerated?

  8. This enumeration contains some belonging to true justice. To particular justice belongs _justice of exchange,_ which he describes as "the habit of observing equality in commutations." To legal justice, as regards things to be observed by all, he ascribes _legislative justice,_ which he describes as "the science of political commutations relating to the community." As regards things which have to be done in particular cases beside the general laws, he mentions _common sense_ or _good judgment,_* which is our guide in such like matters, as stated above (Q. 51, A. 4) in the treatise on prudence: wherefore he says that it is a "voluntary justification," because by his own free will man observes what is just according to his judgment and not according to the written law. [*St. Thomas indicates the Greek derivation: _eugnomosyne_ quasi 'bona _gnome_.'] These two are ascribed to prudence as their director, and to justice as their executor. _Eusebeia_ (piety) means _good worship_ and consequently is the same as religion, wherefore he says that it is the science of "the service of God" (he speaks after the manner of Socrates who said that 'all the virtues are sciences') [*Aristotle, _Ethic._ vi, 13]: and _holiness_ comes to the same, as we shall state further on (Q. 81, A. 8). _Eucharistia_ (gratitude) means "good thanksgiving," and is mentioned by Macrobius: wherefore Isidore says (Etym. x) that "a kind man is one who is ready of his own accord to do good, and is of gentle speech": and Andronicus too says that "kindliness is a habit of voluntary beneficence." _Liberality_ would seem to pertain to _humanity._

  9. _Epieikeia_ is annexed, not to particular but to legal justice, and apparently is the same as that which goes by the name of _eugnomosyne_ (common sense). _______________________ OF RELIGION (In Eight Articles) We must now consider each of the foregoing virtues, in so far as our present scope demands. We shall consider (1) religion, (2) piety, (3) observance, (4) gratitude, (5) revenge, (6) truth, (7) friendship, (8) liberality, (9) _epieikeia_. Of the other virtues that have been mentioned we have spoken partly in the treatise on charity, viz. of concord and the like, and partly in this treatise on justice, for instance, of right commutations and of innocence. Of legislative justice we spoke in the treatise on prudence. Religion offers a threefold consideration: (1) Religion considered in itself; (2) its acts; (3) the opposite vices. Under the first head there are eight points of inquiry: (1) Whether religion regards only our relation to God? (2) Whether religion is a virtue? (3) Whether religion is one virtue? (4) Whether religion is a special virtue? (5) Whether religion is a theological virtue? (6) Whether religion should be preferred to the other moral virtues? (7) Whether religion has any external actions? (8) Whether religion is the same as holiness? _______________________

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