Articulus 7
Article 7
Utrum aliquis possit mereri sibi ipsi reparationem post lapsum
Whether a man may merit restoration after a fall?
Ad septimum sic proceditur. Videtur quod aliquis possit mereri sibi ipsi reparationem post lapsum. Illud enim quod iuste a Deo petitur, homo videtur posse mereri. Sed nihil iustius a Deo petitur, ut Augustinus dicit, quam quod reparetur post lapsum; secundum illud Psalmi LXX, cum defecerit virtus mea, ne derelinquas me, domine. Ergo homo potest mereri ut reparetur post lapsum.
Objection 1: It would seem that anyone may merit for himself restoration after a fall. For what a man may justly ask of God, he may justly merit. Now nothing may more justly be besought of God than to be restored after a fall, as Augustine says, according to Ps. 70:9: When my strength shall fail, do not Thou forsake me. Hence a man may merit to be restored after a fall.
Praeterea, multo magis homini prosunt opera sua quam prosint alii. Sed homo potest aliquo modo alteri mereri reparationem post lapsum, sicut et primam gratiam. Ergo multo magis sibi potest mereri ut reparetur post lapsum.
Obj. 2: Further, a man’s works benefit himself more than another. Now a man may, to some extent, merit for another his restoration after a fall, even as his first grace. Much more, therefore, may he merit for himself restoration after a fall.
Praeterea, homo qui aliquando fuit in gratia, per bona opera quae fecit, meruit sibi vitam aeternam; ut ex supradictis patet. Sed ad vitam aeternam non potest quis pervenire nisi reparetur per gratiam. Ergo videtur quod sibi meruit reparationem per gratiam.
Obj. 3: Further, when a man is once in grace he merits life everlasting by the good works he does, as was shown above (A2; Q109, A5). Now no one can attain life everlasting unless he is restored by grace. Hence it would seem that he merits for himself restoration.
Sed contra est quod dicitur Ezech. XVIII, si averterit se iustus a iustitia sua, et fecerit iniquitatem; omnes iustitiae eius quas fecerat, non recordabuntur. Ergo nihil valebunt ei praecedentia merita ad hoc quod resurgat. Non ergo aliquis potest sibi mereri reparationem post lapsum futurum.
On the contrary, It is written (Ezek 18:24): If the just man turn himself away from his justice and do iniquity . . . all his justices which he hath done shall not be remembered. Therefore his previous merits will nowise help him to rise again. Hence no one can merit for himself restoration after a fall.
Respondeo dicendum quod nullus potest sibi mereri reparationem post lapsum futurum, neque merito condigni, neque merito congrui. Merito quidem condigni hoc sibi mereri non potest, quia ratio huius meriti dependet ex motione divinae gratiae, quae quidem motio interrumpitur per sequens peccatum. Unde omnia beneficia quae postmodum aliquis a Deo consequitur, quibus reparatur, non cadunt sub merito; tanquam motione prioris gratiae usque ad hoc non se extendente. Meritum etiam congrui quo quis alteri primam gratiam meretur, impeditur ne consequatur effectum, propter impedimentum peccati in eo cui quis meretur. Multo igitur magis impeditur talis meriti efficacia per impedimentum quod est et in eo qui meretur et in eo cui meretur, hic enim utrumque in unam personam concurrit. Et ideo nullo modo aliquis potest sibi mereri reparationem post lapsum.
I answer that, No one can merit for himself restoration after a future fall, either condignly or congruously. He cannot merit for himself condignly, since the reason of this merit depends on the motion of Divine grace, and this motion is interrupted by the subsequent sin; hence all benefits which he afterwards obtains from God, whereby he is restored, do not fall under merit—the motion of the preceding grace not extending to them. Again, congruous merit, whereby one merits the first grace for another, is prevented from having its effect on account of the impediment of sin in the one for whom it is merited. Much more, therefore, is the efficacy of such merit impeded by the obstacle which is in him who merits, and in him for whom it is merited; for both these are in the same person. And therefore a man can nowise merit for himself restoration after a fall.
Ad primum ergo dicendum quod desiderium quo quis desiderat reparationem post lapsum, iustum dicitur, et similiter oratio, quia tendit ad iustitiam. Non tamen ita quod iustitiae innitatur per modum meriti, sed solum misericordiae.
Reply Obj. 1: The desire whereby we seek for restoration after a fall is called just, and likewise the prayer whereby this restoration is besought is called just, because it tends to justice; and not that it depends on justice by way of merit, but only on mercy.
Ad secundum dicendum quod aliquis potest alteri mereri ex congruo primam gratiam, quia non est ibi impedimentum saltem ex parte merentis. Quod invenitur dum aliquis post meritum gratiae a iustitia recedit.
Reply Obj. 2: Anyone may congruously merit for another his first grace, because there is no impediment (at least, on the part of him who merits), such as is found when anyone recedes from justice after the merit of grace.
Ad tertium dicendum quod quidam dixerunt quod nullus meretur absolute vitam aeternam, nisi per actum finalis gratiae; sed solum sub conditione, si perseverat. Sed hoc irrationabiliter dicitur, quia quandoque actus ultimae gratiae non est magis meritorius, sed minus, quam actus praecedentis, propter aegritudinis oppressionem. Unde dicendum quod quilibet actus caritatis meretur absolute vitam aeternam. Sed per peccatum sequens ponitur impedimentum praecedenti merito, ut non sortiatur effectum, sicut etiam causae naturales deficiunt a suis effectibus propter superveniens impedimentum.
Reply Obj. 3: Some have said that no one absolutely merits life everlasting except by the act of final grace, but only conditionally, i.e., if he perseveres. But it is unreasonable to say this, for sometimes the act of the last grace is not more, but less meritorious than preceding acts, on account of the prostration of illness. Hence it must be said that every act of charity merits eternal life absolutely; but by subsequent sin, there arises an impediment to the preceding merit, so that it does not obtain its effect; just as natural causes fail of their effects on account of a supervening impediment.
Articulus 8
Article 8
Utrum homo possit mereri augmentum gratiae vel caritatis
Whether a man may merit the increase of grace or charity?
Ad octavum sic proceditur. Videtur quod homo non possit mereri augmentum gratiae vel caritatis. Cum enim aliquis acceperit praemium quod meruit, non debetur ei alia merces, sicut de quibusdam dicitur Matth. VI, receperunt mercedem suam. Si igitur aliquis mereretur augmentum caritatis vel gratiae, sequeretur quod, gratia augmentata, non posset ulterius expectare aliud praemium. Quod est inconveniens.
Objection 1: It would seem that a man cannot merit an increase of grace or charity. For when anyone receives the reward he merited no other reward is due to him; thus it was said of some (Matt 6:2): They have received their reward. Hence, if anyone were to merit the increase of charity or grace, it would follow that, when his grace has been increased, he could not expect any further reward, which is unfitting.
Praeterea, nihil agit ultra suam speciem. Sed principium meriti est gratia vel caritas, ut ex supradictis patet. Ergo nullus potest maiorem gratiam vel caritatem mereri quam habeat.
Obj. 2: Further, nothing acts beyond its species. But the principle of merit is grace or charity, as was shown above (AA2, 4). Therefore no one can merit greater grace or charity than he has.
Praeterea, id quod cadit sub merito, meretur homo per quemlibet actum a gratia vel caritate procedentem, sicut per quemlibet talem actum meretur homo vitam aeternam. Si igitur augmentum gratiae vel caritatis cadat sub merito, videtur quod per quemlibet actum caritate informatum aliquis meretur augmentum caritatis. Sed id quod homo meretur, infallibiliter a Deo consequitur, nisi impediatur per peccatum sequens, dicitur enim II ad Tim. I, scio cui credidi, et certus sum quia potens est depositum meum servare. Sic ergo sequeretur quod per quemlibet actum meritorium gratia vel caritas augeretur. Quod videtur esse inconveniens, cum quandoque actus meritorii non sint multum ferventes, ita quod sufficiant ad caritatis augmentum. Non ergo augmentum caritatis cadit sub merito.
Obj. 3: Further, what falls under merit a man merits by every act flowing from grace or charity, as by every such act a man merits life everlasting. If, therefore, the increase of grace or charity falls under merit, it would seem that by every act quickened by charity a man would merit an increase of charity. But what a man merits, he infallibly receives from God, unless hindered by subsequent sin; for it is written (2 Tim 1:12): I know Whom I have believed, and I am certain that He is able to keep that which I have committed unto Him. Hence it would follow that grace or charity is increased by every meritorious act; and this would seem impossible since at times meritorious acts are not very fervent, and would not suffice for the increase of charity. Therefore the increase of charity does not come under merit.
Sed contra est quod Augustinus dicit, super Epist. Ioan., quod caritas meretur augeri, ut aucta mereatur perfici. Ergo augmentum caritatis vel gratiae cadit sub merito.
On the contrary, Augustine says (super Ep. Joan.; cf. Ep. clxxxvi) that charity merits increase, and being increased merits to be perfected. Hence the increase of grace or charity falls under merit.
Respondeo dicendum quod, sicut supra dictum est, illud cadit sub merito condigni, ad quod motio gratiae se extendit. Motio autem alicuius moventis non solum se extendit ad ultimum terminum motus, sed etiam ad totum progressum in motu. Terminus autem motus gratiae est vita aeterna, progressus autem in hoc motu est secundum augmentum caritatis vel gratiae, secundum illud Prov. IV, iustorum semita quasi lux splendens procedit, et crescit usque ad perfectum diem, qui est dies gloriae. Sic igitur augmentum gratiae cadit sub merito condigni.
I answer that, As stated above (AA6,7), whatever the motion of grace reaches to, falls under condign merit. Now the motion of a mover extends not merely to the last term of the movement, but to the whole progress of the movement. But the term of the movement of grace is eternal life; and progress in this movement is by the increase of charity or grace according to Prov. 4:18: But the path of the just as a shining light, goeth forward and increaseth even to perfect day, which is the day of glory. And thus the increase of grace falls under condign merit.
Ad primum ergo dicendum quod praemium est terminus meriti. Est autem duplex terminus motus, scilicet ultimus; et medius, qui est et principium et terminus. Et talis terminus est merces augmenti. Merces autem favoris humani est sicut ultimus terminus his qui finem in hoc constituunt, unde tales nullam aliam mercedem recipiunt.
Reply Obj. 1: Reward is the term of merit. But there is a double term of movement, viz., the last, and the intermediate, which is both beginning and term; and this term is the reward of increase. Now the reward of human favor is as the last end to those who place their end in it; hence such as these receive no other reward.
Ad secundum dicendum quod augmentum gratiae non est supra virtutem praeexistentis gratiae, licet sit supra quantitatem ipsius, sicut arbor, etsi sit supra quantitatem seminis, non est tamen supra virtutem ipsius.
Reply Obj. 2: The increase of grace is not above the virtuality of the pre-existing grace, although it is above its quantity, even as a tree is not above the virtuality of the seed, although above its quantity.
Ad tertium dicendum quod quolibet actu meritorio meretur homo augmentum gratiae, sicut et gratiae consummationem, quae est vita aeterna. Sed sicut vita aeterna non statim redditur, sed suo tempore; ita nec gratia statim augetur, sed suo tempore; cum scilicet aliquis sufficienter fuerit dispositus ad gratiae augmentum.
Reply Obj. 3: By every meritorious act a man merits the increase of grace, equally with the consummation of grace which is eternal life. But just as eternal life is not given at once, but in its own time, so neither is grace increased at once, but in its own time, viz., when a man is sufficiently disposed for the increase of grace.
Articulus 9
Article 9
Utrum aliquis possit perseverantiam mereri
Whether a man may merit perseverance?
Ad nonum sic proceditur. Videtur quod aliquis possit perseverantiam mereri. Illud enim quod homo obtinet petendo, potest cadere sub merito habentis gratiam. Sed perseverantiam petendo homines a Deo obtinent, alioquin frustra peteretur a Deo in petitionibus orationis dominicae, ut Augustinus exponit, in libro de dono Persever. Ergo perseverantia potest cadere sub merito habentis gratiam.
Objection 1: It would seem that anyone may merit perseverance. For what a man obtains by asking, can come under the merit of anyone that is in grace. Now men obtain perseverance by asking it of God; otherwise it would be useless to ask it of God in the petitions of the Lord’s Prayer, as Augustine says (De Dono Persev. ii). Therefore perseverance may come under the merit of whoever has grace.
Praeterea, magis est non posse peccare quam non peccare. Sed non posse peccare cadit sub merito, meretur enim aliquis vitam aeternam, de cuius ratione est impeccabilitas. Ergo multo magis potest aliquis mereri ut non peccet, quod est perseverare.
Obj. 2: Further, it is more not to be able to sin than not to sin. But not to be able to sin comes under merit, for we merit eternal life, of which impeccability is an essential part. Much more, therefore, may we merit not to sin, i.e., to persevere.
Praeterea, maius est augmentum gratiae quam perseverantia in gratia quam quis habet. Sed homo potest mereri augmentum gratiae, ut supra dictum est. Ergo multo magis potest mereri perseverantiam in gratia quam quis habet.
Obj. 3: Further, increase of grace is greater than perseverance in the grace we already possess. But a man may merit an increase of grace, as was stated above (A8). Much more, therefore, may he merit perseverance in the grace he has already.
Sed contra est quod omne quod quis meretur, a Deo consequitur, nisi impediatur per peccatum. Sed multi habent opera meritoria, qui non consequuntur perseverantiam. Nec potest dici quod hoc fiat propter impedimentum peccati, quia hoc ipsum quod est peccare, opponitur perseverantiae; ita quod, si aliquis perseverantiam mereretur, Deus non permitteret aliquem cadere in peccatum. Non igitur perseverantia cadit sub merito.
On the contrary, What we merit, we obtain from God, unless it is hindered by sin. Now many have meritorious works, who do not obtain perseverance; nor can it be urged that this takes place because of the impediment of sin, since sin itself is opposed to perseverance; and thus if anyone were to merit perseverance, God would not permit him to fall into sin. Hence perseverance does not come under merit.
Respondeo dicendum quod, cum homo naturaliter habeat liberum arbitrium flexibile ad bonum et ad malum, dupliciter potest aliquis perseverantiam in bono obtinere a Deo. Uno quidem modo, per hoc quod liberum arbitrium determinatur ad bonum per gratiam consummatam, quod erit in gloria. Alio modo, ex parte motionis divinae, quae hominem inclinat ad bonum usque in finem. Sicut autem ex dictis patet, illud cadit sub humano merito, quod comparatur ad motum liberi arbitrii directi a Deo movente, sicut terminus, non autem id quod comparatur ad praedictum motum sicut principium. Unde patet quod perseverantia gloriae, quae est terminus praedicti motus, cadit sub merito, perseverantia autem viae non cadit sub merito, quia dependet solum ex motione divina, quae est principium omnis meriti. Sed Deus gratis perseverantiae bonum largitur, cuicumque illud largitur.
I answer that, Since man’s free-will is naturally flexible towards good and evil, there are two ways of obtaining from God perseverance in good: first, inasmuch as free-will is determined to good by consummate grace, which will be in glory; second, on the part of the Divine motion, which inclines man to good unto the end. Now as explained above (AA6,7,8), that which is related as a term to the free-will’s movement directed to God the mover, falls under human merit; and not what is related to the aforesaid movement as principle. Hence it is clear that the perseverance of glory which is the term of the aforesaid movement falls under merit; but perseverance of the wayfarer does not fall under merit, since it depends solely on the Divine motion, which is the principle of all merit. Now God freely bestows the good of perseverance, on whomsoever He bestows it.
Ad primum ergo dicendum quod etiam ea quae non meremur, orando impetramus. Nam et peccatores Deus audit, peccatorum veniam petentes, quam non merentur, ut patet per Augustinum, super illud Ioan. IX, scimus quia peccatores Deus non exaudit; alioquin frustra dixisset publicanus, Deus, propitius esto mihi peccatori, ut dicitur Luc. XVIII. Et similiter perseverantiae donum aliquis petendo a Deo impetrat vel sibi vel alii, quamvis sub merito non cadat.
Reply Obj. 1: We impetrate in prayer things that we do not merit, since God hears sinners who beseech the pardon of their sins, which they do not merit, as appears from Augustine on Jn. 11:31, Now we know that God doth not hear sinners, otherwise it would have been useless for the publican to say: O God, be merciful to me a sinner, Lk. 18:13. So too may we impetrate of God in prayer the grace of perseverance either for ourselves or for others, although it does not fall under merit.
Ad secundum dicendum quod perseverantia quae erit in gloria, comparatur ad motum liberi arbitrii meritorium sicut terminus, non autem perseverantia viae, ratione praedicta.
Reply Obj. 2: The perseverance which is in heaven is compared as term to the free-will’s movement; not so, the perseverance of the wayfarer, for the reason given in the body of the article.
Et similiter dicendum est ad tertium, de augmento gratiae, ut per praedicta patet.
In the same way may we answer the third objection which concerns the increase of grace, as was explained above.
Articulus 10
Article 10
Utrum temporalia bona cadant sub merito
Whether temporal goods fall under merit?
Ad decimum sic proceditur. Videtur quod temporalia bona cadant sub merito. Illud enim quod promittitur aliquibus ut praemium iustitiae, cadit sub merito. Sed temporalia bona promissa sunt in lege veteri sicut merces iustitiae, ut patet Deut. XXVIII. Ergo videtur quod bona temporalia cadant sub merito.
Objection 1: It would seem that temporal goods fall under merit. For what is promised to some as a reward of justice, falls under merit. Now, temporal goods were promised in the Old Law as the reward of justice, as appears from Dt. 28. Hence it seems that temporal goods fall under merit.
Praeterea, illud videtur sub merito cadere, quod Deus alicui retribuit pro aliquo servitio quod fecit. Sed Deus aliquando recompensat hominibus pro servitio sibi facto, aliqua bona temporalia. Dicitur enim Exod. I, et quia timuerunt obstetrices Deum, aedificavit illis domos; ubi Glossa Gregorii dicit quod benignitatis earum merces potuit in aeterna vita retribui, sed pro culpa mendacii, terrenam recompensationem accepit. Et Ezech. XXIX dicitur, rex Babylonis servire fecit exercitum suum servitute magna adversus Tyrum, et merces non est reddita ei; et postea subdit, erit merces exercitui illius, et dedi ei terram Aegypti, pro eo quod laboraverit mihi. Ergo bona temporalia cadunt sub merito.
Obj. 2: Further, that would seem to fall under merit, which God bestows on anyone for a service done. But God sometimes bestows temporal goods on men for services done for Him. For it is written (Exod 1:21): And because the midwives feared God, He built them houses; on which a gloss of Gregory (Moral. xviii, 4) says that life everlasting might have been awarded them as the fruit of their goodwill, but on account of their sin of falsehood they received an earthly reward. And it is written (Ezek 29:18): The King of Babylon hath made his army to undergo hard service against Tyre . . . and there hath been no reward given him, and further on: And it shall be wages for his army . . . I have given him the land of Egypt because he hath labored for me. Therefore temporal goods fall under merit.
Praeterea, sicut bonum se habet ad meritum, ita malum se habet ad demeritum. Sed propter demeritum peccati aliqui puniuntur a Deo temporalibus poenis, sicut patet de Sodomitis, Gen. XIX. Ergo et bona temporalia cadunt sub merito.
Obj. 3: Further, as good is to merit so is evil to demerit. But on account of the demerit of sin some are punished by God with temporal punishments, as appears from the Sodomites, Gn. 19. Hence temporal goods fall under merit.
Sed contra est quod illa quae cadunt sub merito, non similiter se habent ad omnes. Sed bona temporalia et mala similiter se habent ad bonos et malos; secundum illud Eccle. IX, universa aeque eveniunt iusto et impio, bono et malo, mundo et immundo, immolanti victimas et sacrificia contemnenti. Ergo bona temporalia non cadunt sub merito.
On the contrary: On the contrary, What falls under merit does not come upon all alike. But temporal goods regard the good and the wicked alike; according to Eccles. 9:2: All things equally happen to the just and the wicked, to the good and to the evil, to the clean and to the unclean, to him that offereth victims and to him that despiseth sacrifices. Therefore temporal goods do not fall under merit.