d) Merit further requires a supernatural motive, for the reason that every good work must be supernatural, both as regards object and circumstances (ex obiecto et circumstantiis), and the end for which it is performed (ex fine). In determining the necessary qualities of this motive, however, theologians differ widely.
α) A considerable number, mostly of the Thomist persuasion, demand the motive of theological charity, and consequently regard the state of charity (caritas habitualis sive status caritatis et gratiae) as essential for the meritoriousness of all good works performed in the state of grace, even if they are performed from some other, truly supernatural though inferior motive, such as obedience, the fear of God, etc. This rigorous school is constrained to raise the question whether every single good work, to be supernaturally meritorious, must proceed from an act of divine charity (toties quoties), or [pg 414] whether the virtual influence of one act is sufficient to endow a series of subsequent acts with meritoriousness. Only a few Thomist theologians[1286] defend the first-mentioned theory. The majority[1287] hold that the influxus virtualis caritatis is sufficient. This view is vigorously defended by Cardinal Bellarmine, who says: “It is not enough to make a general good intention at the beginning of a year, or month, or day, by which all future actions are referred to God; but it is necessary to refer each particular act to God before it is performed.”[1288] The advocates of this theory base their opinion on certain Scriptural and Patristic texts, and especially on St. Thomas, whose teaching they misunderstand.[1289]
The dogmatic question whether good works can be meritorious without being inspired by supernatural charity, has nothing to do with the moral problem whether there is an obligation to make an act of charity from time to time, except in so far as habitual charity,—i.e. the state of charity, which is always required for merit, nay even for the preservation of sanctifying grace,—cannot be permanently sustained unless renewed from time to time and effectuated by a fresh act of that virtue.[1290] St. [pg 415] Alphonsus teaches that every man is obliged to make an act of charity at least once a month, but he is contradicted by other eminent moralists. In practice it is well to insist on frequent acts of charity because such acts not only confirm and preserve the state of grace, but render our good works incomparably more meritorious in the sight of God. Hence, too, the importance of making a “good intention” every morning before beginning the day's work.[1291]
β) There is a second group of very eminent theologians, including Suarez,[1292] Vasquez,[1293] De Lugo, and Ballerini, who hold that, to be meritorious, the good works of a just man, who has habitual charity, need only conform to the divine law, no special motive being required. These writers base their teaching on the Tridentine decree which says: “For this is that crown of justice which the Apostle declared was, after his fight and course, laid up for him, to be rendered to him by the Just Judge, and not only to him, but also to all that love His coming. For, whereas Jesus Christ Himself continually infuses His virtue into the said justified,—as the head into the members and the vine into the branches,—and this virtue always precedes, and accompanies, and follows their good works, which without it could not in any wise be pleasing and meritorious before God (can. 2), we must believe that nothing further is wanting to the justified to prevent their being accounted to have, by those very works which have been done in God, fully satisfied the divine law according to the state of this life, and to have truly merited eternal life, [pg 416] to be obtained also in its [due] time, if so be, however, that they depart in grace.”[1294] This teaching is in harmony with Scripture. The Bible nowhere requires an act of charity to make good works meritorious for Heaven. In the “eight beatitudes”[1295] our Lord Himself promises eternal glory for works which are not all works of charity, nor even dictated by charity, either formal or virtual. When He was asked: “Master, what good shall I do that I may have life everlasting?”[1296] he did not answer with Bellarmine: “Steep all thy works in the motive of charity,” but declared: “If thou wilt enter into life, keep the commandments.”[1297] And when requested to specify, He simply cited the ordinary precepts of the Decalogue.[1298] We also know that at the Last Judgment He will receive the elect into the “kingdom of His Father” solely in consideration of the works of mercy they have done.[1299]
Theological reasoning lends its support to this view. If good works performed without the motive of charity were not supernaturally meritorious, this would be attributable to one of three causes. Either the just would [pg 417] sin by doing good; or good works performed without charity would not be deserving of eternal beatitude; or, finally, there would be no strict equality between service and reward. All three of these suppositions are untenable. The first would lead to Bajanism or Jansenism.[1300] The second and third overlook the fact that the requisite proportion (condignitas) between service and reward is furnished by sanctifying grace or habitual charity, which, as deificatio, adoptive sonship, and union with the Holy Ghost, actually supplies that for which the motivum caritatis is demanded.
We might ask the advocates of the more rigorous opinion, whence the act of charity which they demand for every meritorious work, derives its peculiar proportionality or condignitas with the beatific vision. Surely not from itself, because as an act it is merely primus inter pares, without in any essential respect excelling other motives. There is no alternative but to attribute it to that quasi-divine dignity which is imparted to the just man and his works by sanctifying grace.
For these reasons present-day theology regards the second theory as sufficiently well established and the faithful are largely guided by it in practice.[1301]
2. Requisites of Merit on the Part of the Agent who Merits.—The agent who merits must be a wayfarer and in the state of sanctifying grace.
a) The wayfaring state (status viae) is merely another name for life on earth. Death as the [pg 418] natural, though not essentially necessary limit of life, closes the time of meriting. Nothing is more clearly taught in Holy Scripture than that we must sow in this world if we desire to reap in the next.[1302]
b) The second requisite is the state of sanctifying grace. Only the just can be “sons of God” and “heirs of heaven.”[1303] Cfr. John XV, 4: “As the branch cannot bear fruit of itself, unless it abide in the vine, so neither can you, unless you abide in me.”[1304] Rom. VIII, 17: “And if sons, heirs also; heirs indeed of God, and joint heirs with Christ.”[1305]