Article — Billuart, Summa Summae · from Schola Thomistica
Whether the works of the just done from grace merit eternal life in strict desert (de condigno)?
We do not understand here merit de condigno to which reward is owed out of justice. For since to the works of the just, howsoever good and wrought from grace, recompense is owed only out of ordination and acceptation of God — who could not ordain nor accept them to reward, as we said — the consequence is that the works of the just are not, in this sense, properly and intrinsically meritorious de condigno, but only extrinsically, out of divine ordination and acceptation.
Non intelligimus hic meritum de condigno, cui debetur praemium ex justitia. Cum enim operibus justorum, quantumvis bonis et ex gratia factis, non debeatur merces nisi ex ordinatione et acceptatione Dei, qui possit illa non ordinare nec acceptare ad praemium, ut diximus, consequens est quod opera justi non sint, hoc sensu, proprie et intrinsece meritoria de condigno, sed tantum extrinsece, ex ordinatione et acceptatione divina.
True, because condignity, as the very word sounds, denotes equal dignity between two things, condign merit denotes equal dignity of the act to the reward. Merit de condigno therefore, as here understood with the Author, is that between which and the reward there is equality of value, or that which is of so great value under the ratio of merit as the reward is under the ratio of reward. And in this sense we ask whether the good works of the just are meritorious de condigno of glory, or whether the value of the act from grace equals the excellence of glory, although elsewhere, that it be owed by God out of justice, his ordination and acceptation be required. In this sense therefore,
Verum, quia condignitas, ut vox ipsa sonat, dicit aequam dignitatem inter duo, meritum condignum dicit aequam dignitatem operis ad praemium. Itaque meritum de condigno, prout hic intelligimus cum Authore, est inter quod et praemium est aequalitas valoris, seu quod est tanti valoris in ratione meriti, quanti est praemium in ratione praemii. Et hoc sensu quaerimus utrum opera bona justorum sint meritoria de condigno gloriae, seu utrum valor operis ex gratia aequet excellentiam gloriae, licet aliunde, ut sit debita a Deo ex justitia, requiratur ejus ordinatio et acceptatio. Hoc ergo sensu,
I say: The works of the just wrought from indwelling and moving grace are properly and intrinsically meritorious de condigno of eternal life 1 . 1 Ibid., a. 3, c.
Dico : Opera justorum ex gratia inhabitante et movente facta, sunt proprie et intrinsece meritoria de condigno vitae aeternae1. 1 Ibid., a. 3, c.
It is proved 1° From the sacred Scriptures, wherein the just through good works are said worthy of God and eternal life. Sap., III, 5 : God tried them, and found them worthy of himself. Coloss., I, 10 : That you walk worthy of God. II Thessal., I, 4 et 5 : So you endure all tribulations,... that you may be counted worthy of the kingdom of God.
Probatur 1° ex Scripturis sacris, quibus justi per opera bona dicuntur digni Deo et vita aeterna. Sap., III, 5 : Deus tentavit illos, et invenit dignos se. Coloss., I, 10 : Ut ambuletis digne Deo. II Thessal., I, 4 et 5 : Sic omnes tribulationes sustinetis,... ut digni habeamini regno Dei.
It is proved 2°.2 Merit de condigno is that whose value equals the excellence of the reward. Yet the value of the works, as they are from the Holy Spirit and from indwelling and moving grace, equals the excellence of eternal life. Therefore. — Prob. min. 1° They are of supernatural and divine order, like glory itself. 2° Their condignity is attended both according to the virtue of the Holy Spirit, who, Joann., IV, 14, is called the fountain of water springing up into eternal life, that is, principle of operations conducing thereto; and according to the dignity of grace, whereby man becomes partaker of the divine nature, and consequently can operate worthily of God. Therefore. 2 Ibid.
Probatur 2°.2 Meritum de condigno est cujus valor aequat excellentiam praemii. Atqui valor operum, ut sunt a Spiritu sancto et ex gratia inhabitante et movente, aequat excellentiam vitae aeternae. Ergo. — Prob. min. 1° Sunt ordinis supernaturalis et divini, sicut ipsa gloria. 2° Condignitas eorum attenditur tum secundum virtutem Spiritus sancti, qui Joann., IV, 14, dicitur fons aquae salientis in vitam aeternam, id est, principium operationum ad illam conducentium ; tum secundum dignitatem gratiae, qua homo fit consors naturae divinae, proindeque potest operari digne Deo. Ergo. 2 Ibid.
It is confirmed. Ephes., I, 14: grace is called the pledge of our inheritance. But a pledge is worth as much as the thing, or more, as says the Author on this passage, lect. 5. Therefore.
Confirmatur. Ephes., I, 14, gratia dicitur pignus haereditatis nostrae. Pignus autem valet tantum quantum valet res, aut plus, ut dicit Author in hunc locum, lect. 5. Ergo.
[Obj. The saying received among theologians: God rewards the just beyond condignity. Therefore.
[Obj. Effatum apud theologos receptum : Deus remunerat justos ultra condignum. Ergo.
Resp. I deny the consequence. That God rewards beyond condignity is not so to be understood as though the works of the just did not merit de condigno eternal life, but that beyond the degree of glory which they merit de condigno God adds something more out of his liberality; which we deny not. What however that may be, although it be not easy to explain, nevertheless it is likely that it is a certain perfection of vision or fruition of beatitude greater than the works merit.]
Resp. Nego consequens. Quod enim Deus remuneret ultra condignum, non sic intelligendum est, quasi opera justorum non mereantur de condigno vitam aeternam, sed quod ultra gradum gloriae quem de condigno merentur, Deus ex sua liberalitate aliquid amplius addat; quod non negamus. Quid sit autem illud, quamvis non sit facile explicare, verisimile est tamen quod sit quaedam perfectio visionis seu fruitionis beatificae major quam mereantur opera.]