tues to be destroyed by one sinful act. For every
mortal sin is contrary to charity, which is the root of all the
infused virtues, as virtues; and consequently, charity being banished
by one act of mortal sin, it follows that all the infused virtues are
expelled _as virtues._ And I say [this] on account of faith and hope, whose
habits remain unquickened after mortal sin, so that they are no longer
virtues. On the other hand, since venial sin is neither contrary to
charity, nor banishes it, as a consequence, neither does it expel the
other virtues. As to the acquired virtues, they are not destroyed by
one act of any kind of sin.

Accordingly, mortal sin is incompatible with the infused virtues, but
is consistent with acquired virtue: while venial sin is compatible
with virtues, whether infused or acquired.

Reply Obj. 1: Sin is contrary to virtue, not by reason of
itself, but by reason of its act. Hence sin is incompatible with the
act, but not with the habit, of virtue.

Reply Obj. 2: Vice is directly contrary to virtue, even as sin
to virtuous act: and so vice excludes virtue, just as sin excludes
acts of virtue.

Reply Obj. 3: The natural powers act of necessity, and hence
so long as the power is unimpaired, no sin can be found in the act. On
the other hand, the virtues of the soul do not produce their acts of
necessity; hence the comparison fails.
________________________

FIFTH ARTICLE [I-II, Q. 71, Art. 5]

Whether Every Sin Includes an Action?

Objection 1: It would seem that every sin includes an action. For as
merit is compared with virtue, even so is sin compared with vice. Now
there can be no merit without an action. Neither, therefore, can
there be sin without action.

Obj. 2: Further, Augustine says (De Lib. Arb. iii, 18) [*Cf. De Vera
Relig. xiv.]: So "true is it that every sin is voluntary, that,
unless it be voluntary, it is no sin at all." Now nothing can be
voluntary, save through an act of the will. Therefore every sin
implies an act.

Obj. 3: Further, if sin could be without act, it would follow that a
man sins as soon as he ceases doing what he ought. Now he who never
does something that he ought to do, ceases continually doing what he
ought. Therefore it would follow that he sins continually; and this
is untrue. Therefore there is no sin without an act.

_On the contrary,_ It is written (James 4:17): "To him . . . who
knoweth to do good, and doth it not, to him it is a sin." Now "not t