II. Replies to the preliminary arguments
ORDINATIO IV, D. , QQ. –
according to his merits. Now both of these kinds of mercy are present in God, since he helps some people by preventing all impending unhappiness or alleviating [all] present unhappiness but helps others by releasing them from some part of the unhappiness that is due them.24
II. Replies to the preliminary arguments
In reply to the first argument [n. 49], it is clear that that description of mercy is in terms of its remote or ultimate effect, the ordinate passion of compassion, which follows from the ordinate action of willing-against the misfortune of one's neighbor.
And I have conceded that mercy does not exist in God in terms of that remote effect, but only in terms of the proximate effect, which is willing-against unhappiness.
Reply to the second argument [n. 50]: one who is merciful does not inflict unhappiness except in accordance with right reason. And in fact right reason does sometimes dictate that unhappiness should be inflicted on some people, in order that (so some people say25) God's justice should be evident in the damnation of the reprobate. And so God only inflicts that punishment in a way that is consistent with mercy or with a dictate of right reason.
Question 3: "Are justice and mercy distinct in God?"
And so we come to the third question. It seems that the answer is yes:
Cassiodorus on Psalm 50, speaking of God's mercy and justice, says, "These two things are always conjoined."26
Also, if they were not distinct but instead one and the same thing, then they would have one and the same effect. The inference is clear, since one and the same formal principle has exactly one and the same effect; but the consequent is false, since the effect of mercy is to liberate in the absence of merits, whereas the effect of justice is to condemn when there are no merits or to save on account of merits.
On the contrary: City of God XI.10, "God is simple: whatever he has, he is." This is true of what is said of God in himself, and mercy and justice are said of God in himself. Therefore, God is justice and God is mercy. Therefore, God's justice is
God's mercy.
24 Reading quia et subvenit quibusdam omnem miseriam imminentem prohibendo vel praesentem relevando, aliis autem partem miseriae debitae dimittendo (PN) for the edition's quia et subvenit quibusdam omnem miseriam imminentem prohibendo, vel praesentem relevando, vel saltem miseriam debitam deminuendo.
25 Richard Middleton, Sent. IV d. 46 princ. 2 q. 2 in corp., q. 3 in corp. and ad 1; Godfrey of Fontaines,
Quodl. VIII q. 10 in corp.
26 Cassiodorus, Expos. Psalmorum ps. 50, 16.