y and absolutely speaking, transgression is a graver sin than
omission, although a particular omission may be graver than a
particular transgression.

Reply Obj. 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.

Reply Obj. 2: 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.

Reply Obj. 3: 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.

Reply Obj. 4: 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.
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QUESTION 80

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.
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ARTICLE [II-II, Q. 80, Art.]

Whether the Virtues Annexed to Justice Are Suitably Enumerated?

Objection 1: 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 inflict