ARTICLE V.

WHETHER MAN CAN MERIT THE FIRST GRACE FOR HIMSELF

A difficulty arises: 1. because Augustine says: “Faith merits justification,” commenting on psalm 31; 2. because God does not bestow grace except on the deserving; and 3. because the first grace may perhaps be merited by subsequent works.

Reply. It is evident that no one can merit the first grace for himself, that is, neither de coildigno nor de congruo properly, but only improperly speaking. This applies to the first grace, whether actual or habitual.

Proof from the definitions of the Church. This truth is of faith; cf. against the Pelagians, the Council of Orange (Denz., no. 176), can. 3-7, 9, 14-25; the definition is renewed by the Council of Trent, Sess. VI, chap. 6 (Denz., no. 798): “Therefore are we said to be justified gratuitously, since none of those things which precede justification, whether faith or works, deserves the grace of justification itself.” It also appears clearly enough from these declarations that man cannot merit even the first grace for himself de congruo properly speaking ; for it is defined against the Pelagians and Semi-Pelagians that no one can by merely natural powers dispose himself for grace. (Cf. Council of Orange, can. 3-7, 14-25.)

This doctrine of the Church is manifestly based upon many scriptural texts; especially are cited: “Being justified freely by His grace” (Rom. 3:24; 4:4); “And if by grace, it is not now by works” (ibid., 11:6); in fact, almost the entire dogmatic portion of this Epistle; also I Cor. 12:13; II Cor. 3:5; Eph. 25-10; Phil. 2:13; II Tim. 1:9; John 15:16; I John 4:10-19.

Theological proof with respect to merit de condigno. 

Grace of itself exceeds the proportion of nature. But merit de condigno is a good work proportionate to a reward and conferring a right to the reward in justice. Therefore natural good works cannot merit de condigno the first grace, either actual or habitual.

Confirmation. Before justification man is in the state of mortal sin, which is an impediment to meriting grace. And after justification he cannot merit the first grace which is the principle of merit, whereas the recompense is the term of the work. The principle of merit cannot fall under merit.

This reason would also be valid for the angels since the whole argument is based on the distinction between the orders of nature and grace. This distinction is eminently clear for St. Thomas. In fact, he himself declares, Contra Gentes, Bk. I, chap. 3: “That there are some divine ideas which completely exceed the capacities of human reason, appears most evident”; that is, because neither the human nor the angelic mind can know naturally the divine essence according to its reason of Deity, or in its intimate life, nor, accordingly, love it. Hence we have demonstrated 7 that the existence in God of the order of truth and supernatural life can be firmly established; indeed St. Thomas says that it appears most evident. Therefore this supernatural order surpasses not only the powers but the requirements of both our nature and that of angels, and, consequently, natural merits as well. In a word, the formal object of the divine intelligence cannot be attained naturally by any intellect created or capable of creation. But supernatural mysteries pertain by their nature primarily to this formal object. Therefore they are something in God naturally inaccessible to us and to the angels.

REFUTATION OF OBJECTIONS

Reply to first objection. In the instant of justification the very act of living faith follows the infusion of grace. This act of living faith is thus meritorious of eternal life, in the same way as an act of contrition; but it does not merit the first grace from which it proceeds. Furthermore, an act of dead faith is salutary but not meritorious. 

Reply to second objection. “God does not confer grace except upon the deserving, not however that they were deserving beforehand, but because He Himself makes them worthy by grace”; and this supernatural disposition cannot be meritorious with respect to the first grace. 

Reply to third objection. Grace itself imparts its own good use; hence the principle of merit is such that it cannot fall under subsequent merit; whereas, on the contrary, a soldier can merit his arms before they are given to him, in view of subsequent merits, for arms do not confer but rather await their own good use by the activity of the soldier. (Cf. Ia, q. 23, a. 5.)

Corollary. Not even de congruo properly can a man merit the first grace for himself.

Proof. Before justification man in the state of sin is not a friend of God but His enemy. But merit de congruo properly is based upon a right of friendship, that is, the worker must be pleasing to the rewarder and just; in other words, there is required a fitness in the worker, not merely in the work. Therefore.

This statement seems more conformable to Sacred Scripture and the Council of Trent according to which the sinner is justified gratuitously. However, man can merit de congruo the first grace broadly speaking, by good works preceding justification and by prayers. Thus, says Augustine, the publican was heard after his humble prayer. For merit de congruo in the broad sense does not demand fitness in the worker, but only in the work; it is founded on God’s liberality or, like the impetratory power of prayer, upon the divine mercy. (Cf. Salmanticenses, De merito, disp. II, no. 9.)