ARTICLE VII.

WHETHER THE JUST MAN CAN MERIT HIS OWN RESTORATION AFTER A FALL

State of the question. The problem is not whether a man who has already fallen can merit his own restoration; it is already established by article 5 that he cannot, since fallen man cannot merit the first grace or justification. The meaning of the present article is: whether, at the time when a man is just, he can merit from God that, should he happen to fall into mortal sin, the grace of contrition would be given to him.

The question is disputed among theologians. Some, including Bellarmine, De justificatione, Bk. V, answer affirmatively, according to Ps. 70:9: “When my strength shall fail, do not Thou forsake me.” Many others, St. Thomas among them, deny it; cf. Gonet. The three objections in the statement of the question show that the Angelic Doctor was not unaware of what could be said in favor of the contrary opinion.

The arguments in behalf of the affirmative are as follows:

1. The just man seems to be able to merit what can be justly asked of God, namely, to be restored after a fall.

2. The just man can merit for others de congruo properly speaking restoration after a fall; with still greater reason can he do so for himself.

3. A man who was once in grace merits eternal life for himself by perhaps heroic good works which he has done; but he cannot attain to it unless he is restored after a fall.

These arguments do not distinguish adequately between merit properly speaking, whether de condigno or de congruo, and merit improperly or broadly speaking.

The reply is in the negative, neither de condigno nor de congruo properly.

Proof from Scripture: “If the just man turn himself away from his justice, and do iniquity . . . all his justices which he hath done, shall nor be remembered” (Ezech. 18:24).

Theological proof with respect to merit de condigno. Merit de condigno depends on the motion of divine grace. But this motion is interrupted by mortal sin. Therefore merit de condigno does not extend to benefits following sin, for the mortal sin would take away the merit.

Confirmation. Since all the merits of the just are suspended by subsequent mortal sin, the just man could not merit a reward to be conferred upon one who was unworthy; but a fallen man is unworthy. Accordingly, if the just man merited this restoration for himself de condigno, after sinning he would obtain it infallibly, and so all the just would be predestined, as it were, finally to be restored to grace.

Proof of the second part, that is, of merit de congruo properly speaking. Merit de congruo properly speaking is based on a right of friendship and demands fitness not only in the work but in the worker. But the just man has no right in friendship to restoration after a fall, since by mortal sin the friendship of God is withdrawn and so also are merits de congruo in the proper sense. Therefore.

Reply to first objection. Nevertheless he may well merit to obtain this by prayer, or by merit de congruo in the broad sense, founded not on justice but on mercy. A man may thus very profitably pray that, should he fall, he may rise again. So does the Psalmist pray (70:9): “When my strength shall fail, do not Thou forsake me.”

Reply to second objection. The just man remaining in grace can merit properly de congruo the restoration of another, since he himself remains in grace. Cf. the last part of the body of the article. But if he falls into mortal sin, he deprives himself of his merits de condigno and de congruo.

Reply to third objection. “By an act of charity the just man merits absolutely eternal life, but by a subsequent mortal sin he sets up an impediment against the preceding merit so that he does not receive its effect.” This answer should be read. St. Thomas’ opinion was sustained by the Council of Trent (Denz., no. 842), which declared that the just man “merits eternal life and the attainment of eternal life itself, provided, however, that he dies in grace,” that is, if he does not lose his merits by mortal sin.