but for that of ourselves and our neighbor. For
He needs not our sacrifices, but wishes them to be offered to Him, in
order to arouse our devotion and to profit our neighbor. Hence mercy,
whereby we supply others' defects is a sacrifice more acceptable to
Him, as conducing more directly to our neighbor's well-being,
according to Heb. 13:16: "Do not forget to do good and to impart, for
by such sacrifices God's favor is obtained."

Reply Obj. 2: The sum total of the Christian religion consists in
mercy, as regards external works: but the inward love of charity,
whereby we are united to God preponderates over both love and mercy
for our neighbor.

Reply Obj. 3: Charity likens us to God by uniting us to Him in the
bond of love: wherefore it surpasses mercy, which likens us to God as
regards similarity of works.
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QUESTION 31

OF BENEFICENCE
(In Four Articles)

We must now consider the outward acts or effects of charity,
(1) Beneficence, (2) Almsdeeds, which are a part of beneficence,
(3) Fraternal correction, which is a kind of alms.

Under the first head there are four points of inquiry:

(1) Whether beneficence is an act of charity?

(2) Whether we ought to be beneficent to all?

(3) Whether we ought to be more beneficent to those who are more
closely united to us?

(4) Whether beneficence is a special virtue?
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FIRST ARTICLE [II-II, Q. 31, Art. 1]

Whether Beneficence Is an Act of Charity?

Objection 1: It would seem that beneficence is not an act of charity.
For charity is chiefly directed to God. Now we cannot benefit God,
according to Job 35:7: "What shalt thou give Him? or what shall He
receive of thy hand?" Therefore beneficence is not an act of charity.

Obj. 2: Further, beneficence consists chiefly in making gifts. But
this belongs to liberality. Therefore beneficence is an act of
liberality and not of charity.

Obj. 3: Further, what a man gives, he gives either as being due, or
as not due. But a benefit conferred as being due belongs to justice
while a benefit conferred as not due, is gratuitous, and in this
respect is an act of mercy. Therefore every benefit conferred is
either an act of justice, or an act of mercy. Therefore it is not an
act of charity.

_On the contrary,_ Charity is a kind of friendship, as stated above
(Q. 23, A. 1). Now the Philosopher reckons among the acts of
friendship (Ethic. ix, 1) "doing good," i.e. being beneficent,