In Catholicism, is "offering it up" more aligned to the concept of merit or penance/satisfaction?

### What is "offering it up" As a Protestant, the Catholic practice of "offering it up" is new to me, although once I am acquainted with it, it seems very Biblical; see - [this article](https://catholicstrength.com/tag/offering-up-our-sufferings-for-others/) which interprets the practice in light of sharing in Christ's suffering in union with Him (*cf* Rom 8:17, Phil 2:17-18, Col 1:24, and 2 Cor 4:8-12) - Paul's advice to Timothy to "share in [Paul's] suffering [in Christ]" (*cf* 2 Tim 2:3) Other articles explaining "offering it up": - 2017 [*Catholic Digest* article](https://www.catholicdigest.com/amp/from-the-magazine/ask-father/what-does-it-really-mean-to-offer-it-up/) by Fr. Thomas V. Berg, Ph.D. - 2019 [*Word on Fire* article](https://www.wordonfire.org/articles/fellows/lets-get-reacquainted-with-the-idea-of-offering-it-up/) by Benedictine Oblate Elizabeth Scalia ### Offering it up *vs.* other suffering and works of love My question has to do with comparing "offering it up" (#4) to other 5 practices that can arguably produce merit: 1. "active" (visible) meritorious works of love ([congruous, not condign merit](https://en.wikipedia.org/wiki/Merit_(Christianity)#Nature_of_merit) , done in the state of grace). Examples: [corporal works of mercy](https://www.usccb.org/beliefs-and-teachings/how-we-teach/new-evangelization/jubilee-of-mercy/the-corporal-works-of-mercy) , [spiritual works of mercy](https://www.usccb.org/beliefs-and-teachings/how-we-teach/new-evangelization/jubilee-of-mercy/the-spiritual-works-of-mercy) , etc. 1. "invisible" works of love we do in private. Examples: reward for praying in private *cf* Matt 6:5-6, reward for invisible fasting *cf* Matt 6:16-18, [mass intentions](https://www.catholiccompany.com/magazine/how-to-offer-up-your-intentions-at-mass-6222) , novenas, etc. 1. following evangelical counsels producing supererogatory merit (see Routledge entry on [Supererogation](https://www.rep.routledge.com/articles/thematic/supererogation/v-1/sections/historical-antecedents)) 1. enduring unexpected hardship in life that we can designate ("offering it up") as [redemptive suffering for the spiritual benefit of others](https://catholicstrength.com/tag/offering-up-our-sufferings-for-others/) 1. penance for one's own satisfaction of temporal punishment, either prescribed by a priest or self-imposed 1. suffering because of persecution by others for the sake of Christ ### Is "Offering it up" a mere penance or can it also add to the treasury of merit? On the surface, #1, #2, and #3 are "positive" in character (in that there are **no effects of sin** factor into the acts), while - in #4 our suffering is through ***no fault of our own*** (like Job's), but maybe God's way to refine our character - in #5 it's clearly because of ***our*** sins - in #6 it is because ***other*** people's sins / provocations but what we do (i.e. not denying Christ at the risk of dying, or not ashamed of being a Christian in spite of jeers) will clearly be rewarded per Jesus's own promise in Matt 5:11-12. Per St. Cyprian (*c*. AD 250), Jesus's reward for dying for Him as martyrs clearly adds to the treasury of merit which apostates (*lapsi*) can then apply toward their penance. **My related questions**: 1. Does "offering it up" (#4) produces merit that is counted to the treasury of merit similar in #6 or should it be counted only as an unexpected opportunity to do penance for the sufferer's own temporal purification similar in #5? 1. But "offering it up" in its character of *redemptive suffering* seems to be heavily linked with the Catholic understanding of *communion of saints* where we help others in the purification process. So if our suffering in #5 can be "offered up" that God then redistributes to helping others, how does it compare with the **merit** rewarded by God as in #1, #2, and #3 ? An answer that addresses how each of the 6 cases relate to the treasury of merit would be appreciated.