a matter of precept. We must
observe, however, that while the negative precepts of the Law forbid
sinful acts, the positive precepts inculcate acts of virtue. Now
sinful acts are evil in themselves, and cannot become good, no matter
how, or when, or where, they are done, because of their very nature
they are connected with an evil end, as stated in _Ethic._ ii, 6:
wherefore negative precepts bind always and for all times. On the
other hand, acts of virtue must not be done anyhow, but by observing
the due circumstances, which are requisite in order that an act be
virtuous; namely, that it be done where, when, and how it ought to be
done. And since the disposition of whatever is directed to the end
depends on the formal aspect of the end, the chief of these
circumstances of a virtuous act is this aspect of the end, which in
this case is the good of virtue. If therefore such a circumstance be
omitted from a virtuous act, as entirely takes away the good of
virtue, such an act is contrary to a precept. If, however, the
circumstance omitted from a virtuous act be such as not to destroy
the virtue altogether, though it does not perfectly attain the good
of virtue, it is not against a precept. Hence the Philosopher (Ethic.
ii, 9) says that if we depart but little from the mean, it is not
contrary to the virtue, whereas if we depart much from the mean
virtue is destroyed in its act. Now fraternal correction is directed
to a brother's amendment: so that it is a matter of precept, in so
far as it is necessary for that end, but not so as we have to correct
our erring brother at all places and times.

Reply Obj. 1: In all good deeds man's action is not efficacious
without the Divine assistance: and yet man must do what is in his
power. Hence Augustine says (De Correp. et Gratia xv): "Since we
ignore who is predestined and who is not, charity should so guide our
feelings, that we wish all to be saved." Consequently we ought to do
our brethren the kindness of correcting them, with the hope of God's
help.

Reply Obj. 2: As stated above (Q. 32, A. 5, ad 4), all the precepts
about rendering service to our neighbor are reduced to the precept
about the honor due to parents.

Reply Obj. 3: Fraternal correction may be omitted in three ways.

First, meritoriously, when out of charity one omits to correct
someone. For Augustine says (De Civ. Dei i, 9): "If a man refrains
from chiding and reproving wrongdoers, because he awaits a suitable