Part II (Pars Prima Secundae) Part 185 (1/2)

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.