Whether a Human Action Is Meritorious or Demeritorious Before God,
According As It Is Good or Evil?
Objection 1: It would seem that man's actions, good or evil, are not
meritorious or demeritorious in the sight of God. Because, as stated
above (A. 3), merit and demerit imply relation to retribution for
good or harm done to another. But a man's action, good or evil, does
no good or harm to God; for it is written (Job 35:6, 7): "If thou
sin, what shalt thou hurt Him? . . . And if thou do justly, what
shalt thou give Him?" Therefore a human action, good or evil, is not
meritorious or demeritorious in the sight of God.
Obj. 2: Further, an instrument acquires no merit or demerit in the
sight of him that uses it; because the entire action of the
instrument belongs to the user. Now when man acts he is the
instrument of the Divine power which is the principal cause of his
action; hence it is written (Isa. 10:15): "Shall the axe boast itself
against him that cutteth with it? Or shall the saw exalt itself
against him by whom it is drawn?" where man while acting is evidently
compared to an instrument. Therefore man merits or demerits nothing
in God's sight, by good or evil deeds.
Obj. 3: Further, a human action acquires merit or demerit through
being ordained to someone else. But not all human actions are
ordained to God. Therefore not every good or evil action acquires
merit or demerit in God's sight.
_On the contrary,_ It is written (Eccles. 12:14): "All things that
are done, God will bring into judgment . . . whether it be good or
evil." Now judgment implies retribution, in respect of which we speak
of merit and demerit. Therefore every human action, both good and
evil, acquires merit or demerit in God's sight.
_I answer that,_ A human action, as stated above (A. 3), acquires
merit or demerit, through being ordained to someone else, either by
reason of himself, or by reason of the community: and in each way,
our actions, good and evil, acquire merit or demerit, in the sight of
God. On the part of God Himself, inasmuch as He is man's last end;
and it is our duty to refer all our actions to the last end, as
stated above (Q. 19, A. 10). Consequently, whoever does an evil deed,
not referable to God, does not give God the honor due to Him as our
last end. On the part of the whole community of the universe, because
in every community, he who governs the community, cares, first of
all, for the common good; wherefore it is his business to award
retribution for such things as are done well or ill in the community.
Now God is the governor and ruler of the whole universe, as stated in
the First Part (Q. 103, A. 5): and especially of rational creatures.
Consequently it is evident that human actions acquire merit or
demerit in reference to Him: else it would follow that human actions
are no business of God's.
Reply Obj. 1: God in Himself neither gains nor loses anything by the
action of man: but man, for his part, takes something from God, or
offers something to Him, when he observes or does not observe the
order instituted by God.
Reply Obj. 2: Man is so moved, as an instrument, by God, that, at the
same time, he moves himself by his free-will, as was explained above
(Q. 9, A. 6, ad 3). Consequently, by his action, he acquires merit or
demerit in God's sight.
Reply Obj. 3: Man is not ordained to the body politic, according to
all that he is and has; and so it does not follow that every action
of his acquires merit or demerit in relation to the body politic. But
all that man is, and can, and has, must be referred to God: and
therefore every action of man, whether good or bad, acquires merit or
demerit in the sight of God, as far as the action itself is concerned.
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TREATISE ON THE PASSIONS (QQ. 22-48)
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