Does the degree of sanctifying grace existing in the soul exert a decisive influence on the amount of merit due to the good works performed? This question can be easily solved on the theological principle that the supernatural dignity of the soul increases in proportion to its growth in sanctifying grace. Vasquez holds that, other things being equal, one who is holier gains no greater merit by performing a given work than one who is less [pg 419] holy.[1306] All other theologians[1307] hold with St. Thomas[1308] that the meritoriousness of a good deed is larger in proportion to the godlike dignity of the agent, which in turn is measured by the degree of sanctifying grace in the soul. This explains why God, in consideration of the greater holiness of some saints who are especially dear to Him, often deigns through their intercession to grant favors which He refuses to others.[1309]
3. The Requisites of Merit on the Part of God.—Merit requires but one thing on the part of God, viz.: that He accept the good work in actu secundo as deserving of reward. Since, however, theologians are not agreed on this point, we are dealing merely with a more or less well-founded opinion.
Though the good works of the just derive a special intrinsic value from the godlike dignity of adoptive sonship, and, consequently, in actu primo, are truly meritorious prior to and apart from their acceptance by God, yet human service and divine remuneration are separated by such a wide gulf that, in order to make a good deed meritorious in actu secundo, the divine acceptance and promise of reward must be expressly superadded.
In regard to the relation between service and reward Catholic theologians are divided into three schools.
The Scotists[1310] hold that the condignitas of a good work [pg 420] rests entirely on God's gratuitous promise and free acceptance, without which even the most heroic act would be utterly devoid of merit, whereas with it even naturally good works may become meritorious. This rather shallow theory almost completely loses sight of the godlike dignity peculiar to the just in their capacity of “adopted children of God” and “temples of the Holy Ghost,” and is unable to account for such important Biblical terms as “crown of justice,” “prize of victory,” “just judge,” etc.
Suarez and his school contend that there is such a perfectly balanced equality between merit and reward that God is obliged in strict justice (ex obligatione iustitiae), prior to and apart from any formal act of acceptance or promise on His part, to reward good works by the beatific vision. This view is scarcely tenable because there is no common basis on which to construe a relation of strict justice between the Creator and His creatures,[1311] and moreover St. Paul expressly teaches that “The sufferings of this time are not worthy to be compared with the glory to come.”[1312]
Hence we prefer to hold with Lessius,[1313] Vasquez,[1314] and De Lugo[1315] that the condignitas or equality existing between merit and reward, owes its origin both to the intrinsic value of the good work itself and to the free acceptance and gratuitous promise of God. This solution duly respects the intrinsic value of merit in actu primo, without derogating from the sublime dignity of God, who rewards good works not because He is obliged to do so [pg 421] by the merits of a mere creature, but solely because He is bound by His own truthfulness and fidelity. Thus God's justice towards His creatures is placed upon a free basis, and there is no violation of justice (iniuria) on His part. “From the fact that our actions have no merit except on the supposition that God so ordained,” says St. Thomas, “it does not follow that God is simply our debtor; He is His own debtor, i.e. He owes it to Himself to see that His commands are obeyed.”[1316] This teaching can be proved from Sacred Scripture. Cfr. James I, 12: “He shall receive the crown of life, which God hath promised to them that love him.”[1317] It is reechoed by St. Augustine: “God is made our debtor, not by receiving anything from us, but because it pleased Him to promise us something. For it is in a different sense that we say to a man: You are indebted to me because I have given you something, and: You owe this to me because you have promised it. To God we never say: Give back to me because I have given to Thee. What have we given to God, since it is from Him that we have received whatever we are and whatever good we possess? We have therefore given Him nothing.... In this manner, therefore, may we demand of God, by saying: Give me what Thou hast promised, because we have done what Thou didst command, and it is Thyself that hast done it because Thou hast aided our labors.”[1318] The Tridentine [pg 422] Council seems to endorse this view when it says: “Life eternal is to be proposed to those ... hoping in God ... as a reward which is, according to the promise of God Himself, to be faithfully rendered to their good works and merits.”[1319]