Part I (Prima Pars) Part 38 (1/2)
_I answer that,_ Mercy is especially to be attributed to G.o.d, as seen in its effect, but not as an affection of pa.s.sion. In proof of which it must be considered that a person is said to be merciful [misericors], as being, so to speak, sorrowful at heart [miserum cor]; being affected with sorrow at the misery of another as though it were his own. Hence it follows that he endeavors to dispel the misery of this other, as if it were his; and this is the effect of mercy. To sorrow, therefore, over the misery of others belongs not to G.o.d; but it does most properly belong to Him to dispel that misery, whatever be the defect we call by that name. Now defects are not removed, except by the perfection of some kind of goodness; and the primary source of goodness is G.o.d, as shown above (Q. 6, A. 4). It must, however, be considered that to bestow perfections appertains not only to the divine goodness, but also to His justice, liberality, and mercy; yet under different aspects. The communicating of perfections, absolutely considered, appertains to goodness, as shown above (Q. 6, AA. 1, 4); in so far as perfections are given to things in proportion, the bestowal of them belongs to justice, as has been already said (A. 1); in so far as G.o.d does not bestow them for His own use, but only on account of His goodness, it belongs to liberality; in so far as perfections given to things by G.o.d expel defects, it belongs to mercy.
Reply Obj. 1: This argument is based on mercy, regarded as an affection of pa.s.sion.
Reply Obj. 2: G.o.d acts mercifully, not indeed by going against His justice, but by doing something more than justice; thus a man who pays another two hundred pieces of money, though owing him only one hundred, does nothing against justice, but acts liberally or mercifully. The case is the same with one who pardons an offence committed against him, for in remitting it he may be said to bestow a gift. Hence the Apostle calls remission a forgiving: ”Forgive one another, as Christ has forgiven you” (Eph. 4:32). Hence it is clear that mercy does not destroy justice, but in a sense is the fulness thereof. And thus it is said: ”Mercy exalteth itself above judgement”
(James 2:13).
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FOURTH ARTICLE [I, Q. 21, Art. 4]
Whether in Every Work of G.o.d There Are Mercy and Justice?
Objection 1: It seems that not in every work of G.o.d are mercy and justice. For some works of G.o.d are attributed to mercy, as the justification of the unG.o.dly; and others to justice, as the d.a.m.nation of the wicked. Hence it is said: ”Judgment without mercy to him that hath not done mercy” (James 2:13). Therefore not in every work of G.o.d do mercy and justice appear.
Obj. 2: Further, the Apostle attributes the conversion of the Jews to justice and truth, but that of the Gentiles to mercy (Rom. 15).
Therefore not in every work of G.o.d are justice and mercy.
Obj. 3: Further, many just persons are afflicted in this world; which is unjust. Therefore not in every work of G.o.d are justice and mercy.
Obj. 4: Further, it is the part of justice to pay what is due, but of mercy to relieve misery. Thus both justice and mercy presuppose something in their works: whereas creation presupposes nothing.
Therefore in creation neither mercy nor justice is found.
_On the contrary,_ It is said (Ps. 24:10): ”All the ways of the Lord are mercy and truth.”
_I answer that,_ Mercy and truth are necessarily found in all G.o.d's works, if mercy be taken to mean the removal of any kind of defect.
Not every defect, however, can properly be called a misery; but only defect in a rational nature whose lot is to be happy; for misery is opposed to happiness. For this necessity there is a reason, because since a debt paid according to the divine justice is one due either to G.o.d, or to some creature, neither the one nor the other can be lacking in any work of G.o.d: because G.o.d can do nothing that is not in accord with His wisdom and goodness; and it is in this sense, as we have said, that anything is due to G.o.d. Likewise, whatever is done by Him in created things, is done according to proper order and proportion wherein consists the idea of justice. Thus justice must exist in all G.o.d's works. Now the work of divine justice always presupposes the work of mercy; and is founded thereupon. For nothing is due to creatures, except for something pre-existing in them, or foreknown.
Again, if this is due to a creature, it must be due on account of something that precedes. And since we cannot go on to infinity, we must come to something that depends only on the goodness of the divine will--which is the ultimate end. We may say, for instance, that to possess hands is due to man on account of his rational soul; and his rational soul is due to him that he may be man; and his being man is on account of the divine goodness. So in every work of G.o.d, viewed at its primary source, there appears mercy. In all that follows, the power of mercy remains, and works indeed with even greater force; as the influence of the first cause is more intense than that of second causes. For this reason does G.o.d out of abundance of His goodness bestow upon creatures what is due to them more bountifully than is proportionate to their deserts: since less would suffice for preserving the order of justice than what the divine goodness confers; because between creatures and G.o.d's goodness there can be no proportion.
Reply Obj. 1: Certain works are attributed to justice, and certain others to mercy, because in some justice appears more forcibly and in others mercy. Even in the d.a.m.nation of the reprobate mercy is seen, which, though it does not totally remit, yet somewhat alleviates, in punis.h.i.+ng short of what is deserved.
In the justification of the unG.o.dly, justice is seen, when G.o.d remits sins on account of love, though He Himself has mercifully infused that love. So we read of Magdalen: ”Many sins are forgiven her, because she hath loved much” (Luke 7:47).
Reply Obj. 2: G.o.d's justice and mercy appear both in the conversion of the Jews and of the Gentiles. But an aspect of justice appears in the conversion of the Jews which is not seen in the conversion of the Gentiles; inasmuch as the Jews were saved on account of the promises made to the fathers.
Reply Obj. 3: Justice and mercy appear in the punishment of the just in this world, since by afflictions lesser faults are cleansed in them, and they are the more raised up from earthly affections to G.o.d.
As to this Gregory says (Moral. xxvi, 9): ”The evils that press on us in this world force us to go to G.o.d.”
Reply Obj. 4: Although creation presupposes nothing in the universe; yet it does presuppose something in the knowledge of G.o.d. In this way too the idea of justice is preserved in creation; by the production of beings in a manner that accords with the divine wisdom and goodness. And the idea of mercy, also, is preserved in the change of creatures from non-existence to existence.
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QUESTION 22
THE PROVIDENCE OF G.o.d (In Four Articles)
Having considered all that relates to the will absolutely, we must now proceed to those things which have relation to both the intellect and the will, namely providence, in respect to all created things; predestination and reprobation and all that is connected with these acts in respect especially of man as regards his eternal salvation.
For in the science of morals, after the moral virtues themselves, comes the consideration of prudence, to which providence would seem to belong. Concerning G.o.d's providence there are four points of inquiry:
(1) Whether providence is suitably a.s.signed to G.o.d?
(2) Whether everything comes under divine providence?