n
omission does not.
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FOURTH ARTICLE [II-II, Q. 79, Art. 4]

Whether a Sin of Omission Is More Grievous Than a Sin of
Transgression?

Objection 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.

Obj. 2: 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.

Obj. 3: 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.

Obj. 4: 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.

_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,_ 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,
simpl