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. Respondeo dicendum quod illud quod sub merito cadit, est praemium vel merces, quod habet rationem alicuius boni. Bonum autem hominis est duplex, unum simpliciter, et aliud secundum quid. Simpliciter quidem bonum hominis est ultimus finis eius, secundum illud Psalmi LXXII, mihi autem adhaerere Deo bonum est, et per consequens omnia illa quae ordinantur ut ducentia ad hunc finem. Et talia simpliciter cadunt sub merito. Bonum autem secundum quid et non simpliciter hominis, est quod est bonum ei ut nunc, vel quod ei est secundum aliquid bonum. Et huiusmodi non cadunt sub merito simpliciter, sed secundum quid. I answer that, What falls under merit is the reward or wage, which is a kind of good. Now man’s good is twofold: the first, simply; the second, relatively. Now man’s good simply is his last end, according to Ps. 72:27: But it is good for men to adhere to my God, and consequently what is ordained and leads to this end; and these fall simply under merit. But the relative, not the simple, good of man is what is good to him now, or what is a good to him relatively; and this does not fall under merit simply, but relatively. Secundum hoc ergo dicendum est quod, si temporalia bona considerentur prout sunt utilia ad opera virtutum, quibus perducimur in vitam aeternam, secundum hoc directe et simpliciter cadunt sub merito, sicut et augmentum gratiae, et omnia illa quibus homo adiuvatur ad perveniendum in beatitudinem, post primam gratiam. Tantum enim dat Deus viris iustis de bonis temporalibus, et etiam de malis, quantum eis expedit ad perveniendum ad vitam aeternam. Et intantum sunt simpliciter bona huiusmodi temporalia. Unde dicitur in Psalmo, timentes autem dominum non minuentur omni bono; et alibi, non vidi iustum derelictum. Hence we must say that if temporal goods are considered as they are useful for virtuous works, whereby we are led to heaven, they fall directly and simply under merit, even as increase of grace, and everything whereby a man is helped to attain beatitude after the first grace. For God gives men, both just and wicked, enough temporal goods to enable them to attain to everlasting life; and thus these temporal goods are simply good. Hence it is written (Ps 33:10): For there is no want to them that fear Him, and again, Ps. 36:25: I have not seen the just forsaken, etc. Si autem considerentur huiusmodi temporalia bona secundum se, sic non sunt simpliciter bona hominis, sed secundum quid. Et ita non simpliciter cadunt sub merito, sed secundum quid, inquantum scilicet homines moventur a Deo ad aliqua temporaliter agenda, in quibus suum propositum consequuntur, Deo favente. Ut sicut vita aeterna est simpliciter praemium operum iustitiae per relationem ad motionem divinam, sicut supra dictum est; ita temporalia bona in se considerata habeant rationem mercedis, habito respectu ad motionem divinam qua voluntates hominum moventur ad haec prosequenda; licet interdum in his non habeant homines rectam intentionem. But if these temporal goods are considered in themselves, they are not man’s good simply, but relatively, and thus they do not fall under merit simply, but relatively, inasmuch as men are moved by God to do temporal works, in which with God’s help they reach their purpose. And thus as life everlasting is simply the reward of the works of justice in relation to the Divine motion, as stated above (AA3,6), so have temporal goods, considered in themselves, the nature of reward, with respect to the Divine motion, whereby men’s wills are moved to undertake these works, even though, sometimes, men have not a right intention in them. Ad primum ergo dicendum quod, sicut Augustinus dicit, contra Faust., libro IV, in illis temporalibus promissis figurae fuerunt futurorum spiritualium, quae implentur in nobis. Carnalis enim populus promissis vitae praesentis inhaerebat, et illorum non tantum lingua, sed etiam vita prophetica fuit. Reply Obj. 1: As Augustine says (Contra Faust. iv, 2), in these temporal promises were figures of spiritual things to come. For the carnal people were adhering to the promises of the present life; and not merely their speech but even their life was prophetic. Ad secundum dicendum quod illae retributiones dicuntur esse divinitus factae secundum comparationem ad divinam motionem, non autem secundum respectum ad malitiam voluntatis. Praecipue quantum ad regem Babylonis, qui non impugnavit Tyrum quasi volens Deo servire, sed potius ut sibi dominium usurparet. Similiter etiam obstetrices, licet habuerunt bonam voluntatem quantum ad liberationem puerorum, non tamen fuit earum recta voluntas quantum ad hoc quod mendacium confinxerunt. Reply Obj. 2: These rewards are said to have been divinely brought about in relation to the Divine motion, and not in relation to the malice of their wills, especially as regards the King of Babylon, since he did not besiege Tyre as if wishing to serve God, but rather in order to usurp dominion. So, too, although the midwives had a good will with regard to saving the children, yet their will was not right, inasmuch as they framed falsehoods. Ad tertium dicendum quod temporalia mala infliguntur in poenam impiis, inquantum per ea non adiuvantur ad consecutionem vitae aeternae. Iustis autem, qui per huiusmodi mala iuvantur, non sunt poenae, sed magis medicinae, ut etiam supra dictum est. Reply Obj. 3: Temporal evils are imposed as a punishment on the wicked, inasmuch as they are not thereby helped to reach life everlasting. But to the just who are aided by these evils they are not punishments but medicines as stated above (Q87, A8). Ad quartum dicendum quod omnia aeque eveniunt bonis et malis, quantum ad ipsam substantiam bonorum vel malorum temporalium. Sed non quantum ad finem, quia boni per huiusmodi manuducuntur ad beatitudinem, non autem mali. Reply Obj. 4: All things happen equally to the good and the wicked, as regards the substance of temporal good or evil; but not as regards the end, since the good and not the wicked are led to beatitude by them. Et haec de moralibus in communi dicta sufficiant. And now enough has been said regarding morals in general.