In speaking of the virtue of justice, apart from its divers species,
may not one consider the elements which constitute the virtue, just in
the same way as was said of prudence?
Yes; and these elements are none other than what are
described as doing good and avoiding evil (LXXIX. 1).
Why are these two elements proper to the virtue of justice?
Because in the other moral virtues, as, for instance, in
fortitude and temperance, not to do evil is identified with
to do good; whereas in the virtue of justice, to do good
consists in so acting that fairness in the relations between
us and our neighbour be maintained; and not to do evil
consists in avoiding anything which upsets the justness
of these relations (LXXIX. 1).
What is that sin called which is contrary to "doing good?"
It is called the sin of omission (LXXIX. 3).
And what is that sin called which is opposed to "avoiding evil"?
It is called the sin of transgression (LXXIX. z).
Of these two sins which is the more grave?
Considered in itself the graver sin is that of
transgression; although a particular kind of omission may be
more grave than a particular kind of transgression. For
instance, it is more grave to insult someone than not to
pay him the respect due to him; but if it be question of a
high superior, to be lacking in due respect to him by not
paying him the homage that such respect demands,
particularly in public, would be more grave than a slight
sign of contempt for, or a resentful word that may wound,
a person in a lower scale of society (LXXXIX. 4).
Next
- The Catechism of the Summa - SECOND SECTION - A DETAILED SURVEY OF
MAN'S RETURN TO GOD - XXVII. OF THE VIRTUES ATTACHING TO JUSTICE: OF RELIGION;
OF FILIAL RESPECT; OF REVERENCE; OF GRATITUDE; OF RETRIBUTIVE JUSTICE;
OF TRUTHFULNESS; OF FRIENDSHIP; OF LIBERALITY; OF NATURAL EQUITY
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