Summa Theologica Part II (Pars Prima Secundae) Part 185

Reply Obj. 3: A man naturally acquires wisdom and knowledge from G.o.d by his own talent and study. Hence it is miraculous when a man is made wise or learned outside this order. But a man does not naturally acquire justifying grace by his own action, but by G.o.d's.

Hence there is no parity.

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QUESTION 114

OF MERIT (In Ten Articles)

We must now consider merit, which is the effect of cooperating grace; and under this head there are ten points of inquiry:

(1) Whether a man can merit anything from G.o.d?

(2) Whether without grace anyone can merit eternal life?

(3) Whether anyone with grace may merit eternal life condignly?

(4) Whether it is chiefly through the instrumentality of charity that grace is the principle of merit?

(5) Whether a man may merit the first grace for himself?

(6) Whether he may merit it for someone else?

(7) Whether anyone can merit restoration after sin?

(8) Whether he can merit for himself an increase of grace or charity?

(9) Whether he can merit final perseverance?

(10) Whether temporal goods fall under merit?

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FIRST ARTICLE [I-II, Q. 114, Art. 1]

Whether a Man May Merit Anything from G.o.d?

Objection 1: It would seem that a man can merit nothing from G.o.d. For no one, it would seem, merits by giving another his due. But by all the good we do, we cannot make sufficient return to G.o.d, since yet more is His due, as also the Philosopher says (Ethic. viii, 14).

Hence it is written (Luke 17:10): "When you have done all these things that are commanded you, say: We are unprofitable servants; we have done that which we ought to do." Therefore a man can merit nothing from G.o.d.

Obj. 2: Further, it would seem that a man merits nothing from G.o.d, by what profits himself only, and profits G.o.d nothing. Now by acting well, a man profits himself or another man, but not G.o.d, for it is written (Job 35:7): "If thou do justly, what shalt thou give Him, or what shall He receive of thy hand." Hence a man can merit nothing from G.o.d.

Obj. 3: Further, whoever merits anything from another makes him his debtor; for a man's wage is a debt due to him. Now G.o.d is no one's debtor; hence it is written (Rom. 11:35): "Who hath first given to Him, and recompense shall be made to him?" Hence no one can merit anything from G.o.d.

_On the contrary,_ It is written (Jer. 31:16): "There is a reward for thy work." Now a reward means something bestowed by reason of merit.

Hence it would seem that a man may merit from G.o.d.

_I answer that,_ Merit and reward refer to the same, for a reward means something given anyone in return for work or toil, as a price for it. Hence, as it is an act of justice to give a just price for anything received from another, so also is it an act of justice to make a return for work or toil. Now justice is a kind of equality, as is clear from the Philosopher (Ethic. v, 3), and hence justice is simply between those that are simply equal; but where there is no absolute equality between them, neither is there absolute justice, but there may be a certain manner of justice, as when we speak of a father's or a master's right (Ethic. v, 6), as the Philosopher says.

And hence where there is justice simply, there is the character of merit and reward simply. But where there is no simple right, but only relative, there is no character of merit simply, but only relatively, in so far as the character of justice is found there, since the child merits something from his father and the slave from his lord.

Now it is clear that between G.o.d and man there is the greatest inequality: for they are infinitely apart, and all man's good is from G.o.d. Hence there can be no justice of absolute equality between man and G.o.d, but only of a certain proportion, inasmuch as both operate after their own manner. Now the manner and measure of human virtue is in man from G.o.d. Hence man's merit with G.o.d only exists on the presupposition of the Divine ordination, so that man obtains from G.o.d, as a reward of his operation, what G.o.d gave him the power of operation for, even as natural things by their proper movements and operations obtain that to which they were ordained by G.o.d; differently, indeed, since the rational creature moves itself to act by its free-will, hence its action has the character of merit, which is not so in other creatures.

Reply Obj. 1: Man merits, inasmuch as he does what he ought, by his free-will; otherwise the act of justice whereby anyone discharges a debt would not be meritorious.

Reply Obj. 2: G.o.d seeks from our goods not profit, but glory, i.e.

the manifestation of His goodness; even as He seeks it also in His own works. Now nothing accrues to Him, but only to ourselves, by our worship of Him. Hence we merit from G.o.d, not that by our works anything accrues to Him, but inasmuch as we work for His glory.

Reply Obj. 3: Since our action has the character of merit, only on the presupposition of the Divine ordination, it does not follow that G.o.d is made our debtor simply, but His own, inasmuch as it is right that His will should be carried out.

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SECOND ARTICLE [I-II, Q. 114, Art. 2]

Whether Anyone Without Grace Can Merit Eternal Life?

Objection 1: It would seem that without grace anyone can merit eternal life. For man merits from G.o.d what he is divinely ordained to, as stated above (A. 1). Now man by his nature is ordained to beat.i.tude as his end; hence, too, he naturally wishes to be blessed.

Hence man by his natural endowments and without grace can merit beat.i.tude which is eternal life.

Obj. 2: Further, the less a work is due, the more meritorious it is.

Now, less due is that work which is done by one who has received fewer benefits. Hence, since he who has only natural endowments has received fewer gifts from G.o.d, than he who has gratuitous gifts as well as nature, it would seem that his works are more meritorious with G.o.d. And thus if he who has grace can merit eternal life to some extent, much more may he who has no grace.

Obj. 3: Further, G.o.d's mercy and liberality infinitely surpa.s.s human mercy and liberality. Now a man may merit from another, even though he has not hitherto had his grace. Much more, therefore, would it seem that a man without grace may merit eternal life.

_On the contrary,_ The Apostle says (Rom. 6:23): "The grace of G.o.d, life everlasting."

_I answer that,_ Man without grace may be looked at in two states, as was said above (Q. 109, A. 2): the first, a state of perfect nature, in which Adam was before his sin; the second, a state of corrupt nature, in which we are before being restored by grace. Therefore, if we speak of man in the first state, there is only one reason why man cannot merit eternal life without grace, by his purely natural endowments, viz. because man's merit depends on the Divine pre-ordination. Now no act of anything whatsoever is divinely ordained to anything exceeding the proportion of the powers which are the principles of its act; for it is a law of Divine providence that nothing shall act beyond its powers. Now everlasting life is a good exceeding the proportion of created nature; since it exceeds its knowledge and desire, according to 1 Cor. 2:9: "Eye hath not seen, nor ear heard, neither hath it entered into the heart of man." And hence it is that no created nature is a sufficient principle of an act meritorious of eternal life, unless there is added a supernatural gift, which we call grace. But if we speak of man as existing in sin, a second reason is added to this, viz. the impediment of sin. For since sin is an offense against G.o.d, excluding us from eternal life, as is clear from what has been said above (Q. 71, A. 6; Q. 113, A.

2), no one existing in a state of mortal sin can merit eternal life unless first he be reconciled to G.o.d, through his sin being forgiven, which is brought about by grace. For the sinner deserves not life, but death, according to Rom. 6:23: "The wages of sin is death."

Reply Obj. 1: G.o.d ordained human nature to attain the end of eternal life, not by its own strength, but by the help of grace; and in this way its act can be meritorious of eternal life.

Reply Obj. 2: Without grace a man cannot have a work equal to a work proceeding from grace, since the more perfect the principle, the more perfect the action. But the objection would hold good, if we supposed the operations equal in both cases.

Reply Obj. 3: With regard to the first reason adduced, the case is different in G.o.d and in man. For a man receives all his power of well-doing from G.o.d, and not from man. Hence a man can merit nothing from G.o.d except by His gift, which the Apostle expresses aptly saying (Rom. 11:35): "Who hath first given to Him, and recompense shall be made to him?" But man may merit from man, before he has received anything from him, by what he has received from G.o.d.

But as regards the second proof taken from the impediment of sin, the case is similar with man and G.o.d, since one man cannot merit from another whom he has offended, unless he makes satisfaction to him and is reconciled.

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THIRD ARTICLE [I-II, Q. 114, Art. 3]

Whether a Man in Grace Can Merit Eternal Life Condignly?

Objection 1: It would seem that a man in grace cannot merit eternal life condignly, for the Apostle says (Rom. 8:18): "The sufferings of this time are not worthy (_condignae_) to be compared with the glory to come, that shall be revealed in us." But of all meritorious works, the sufferings of the saints would seem the most meritorious.

Therefore no works of men are meritorious of eternal life condignly.

Obj. 2: Further, on Rom. 6:23, "The grace of G.o.d, life everlasting,"

a gloss says: "He might have truly said: 'The wages of justice, life everlasting'; but He preferred to say 'The grace of G.o.d, life everlasting,' that we may know that G.o.d leads us to life everlasting of His own mercy and not by our merits." Now when anyone merits something condignly he receives it not from mercy, but from merit.

Hence it would seem that a man with grace cannot merit life everlasting condignly.

Obj. 3: Further, merit that equals the reward, would seem to be condign. Now no act of the present life can equal everlasting life, which surpa.s.ses our knowledge and our desire, and moreover, surpa.s.ses the charity or love of the wayfarer, even as it exceeds nature.

Therefore with grace a man cannot merit eternal life condignly.

_On the contrary,_ What is granted in accordance with a fair judgment, would seem a condign reward. But life everlasting is granted by G.o.d, in accordance with the judgment of justice, according to 2 Tim. 4:8: "As to the rest, there is laid up for me a crown of justice, which the Lord, the just judge, will render to me in that day." Therefore man merits everlasting life condignly.