s 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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QUESTION 22

OF THE SUBJECT OF THE SOUL'S PASSIONS
(In Three Articles)

We must now consider the passions of the soul: first, in general;
secondly, in particular. Taking them in general, there are four
things to be considered: (1) Their subject: (2) The difference
between them: (3) Their mutual relationship: (4) Their malice and
goodness.

Under the first head there are three points of inquiry:

(1) Whether there is any passion in the soul?

(2) Whether passion is in the appetitive rather than in the
apprehensive part?

(3) Whether passion is in the sensitive appetite rather than in the
intellectual appetite, which is called the will?
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FIRST ARTICLE [I-II, Q. 22, Art. 1]

Whether Any Passion Is in the Soul?

Objection 1: It would seem that there is no passion in the soul.
Because passivity belongs to matter. But the soul is not composed of
matter and form, as stated in the First Part (Q. 75, A. 5). Therefore
there is no passion in the soul.

Obj. 2: Further, passion is movement, as is stated in _Phys._ iii, 3.
But the soul is not moved, as is p