the
remission of sins is brought about chiefly by faith, according to
Acts 15:9: "Purifying their hearts by faith"; and by charity,
according to Prov. 10:12: "Charity covereth all sins." Therefore the
remission of sins ought to be named after faith or charity rather
than justice.

Obj. 3: Further, the remission of sins seems to be the same as being
called, for whoever is called is afar off, and we are afar off from
God by sin. But one is called before being justified according to
Rom. 8:30: "And whom He called, them He also justified." Therefore
justification is not the remission of sins.

_On the contrary,_ On Rom. 8:30, "Whom He called, them He also
justified," the gloss says i.e. "by the remission of sins." Therefore
the remission of sins is justification.

_I answer that,_ Justification taken passively implies a movement
towards justice, as heating implies a movement towards heat. But
since justice, by its nature, implies a certain rectitude of order,
it may be taken in two ways: first, inasmuch as it implies a right
order in man's act, and thus justice is placed amongst the
virtues--either as particular justice, which directs a man's acts by
regulating them in relation to his fellowman--or as legal justice,
which directs a man's acts by regulating them in their relation to
the common good of society, as appears from _Ethic._ v, 1.

Secondly, justice is so-called inasmuch as it implies a certain
rectitude of order in the interior disposition of a man, in so far as
what is highest in man is subject to God, and the inferior powers of
the soul are subject to the superior, i.e. to the reason; and this
disposition the Philosopher calls "justice metaphorically speaking"
(Ethic. v, 11). Now this justice may be in man in two ways: first, by
simple generation, which is from privation to form; and thus
justification may belong even to such as are not in sin, when they
receive this justice from God, as Adam is said to have received
original justice. Secondly, this justice may be brought about in man
by a movement from one contrary to the other, and thus justification
implies a transmutation from the state of injustice to the aforesaid
state of justice. And it is thus we are now speaking of the
justification of the ungodly, according to the Apostle (Rom. 4:5):
"But to him that worketh not, yet believeth in Him that justifieth
the ungodly," etc. And because movement is named after its term
_whereto_ rather than from its t