Merit

[Blair_Laird]

I am looking for an authoritative definition of condign, and congruous merit. Can anyone point me to the right direction? According to my understanding, condign merit is based on promise, justice, and of course grace. Congruous merit from my understanding is not based on promise or justice, but only grace.

 

[Porknpie]

I am looking for an authoritative definition of condign, and congruous merit. Can anyone point me to the right direction? According to my understanding, condign merit is based on promise, justice, and of course grace. Congruous merit from my understanding is not based on promise or justice, but only grace.

Blair,

Here’s a catholic.com tract and reference from the catechism.

III. MERIT

You are glorified in the assembly of your Holy Ones, for in crowning their merits you are crowning your own gifts.59

2006 The term “merit” refers in general to the recompense owed by a community or a society for the action of one of its members, experienced either as beneficial or harmful, deserving reward or punishment. Merit is relative to the virtue of justice, in conformity with the principle of equality which governs it.

2007 With regard to God, there is no strict right to any merit on the part of man. Between God and us there is an immeasurable inequality, for we have received everything from him, our Creator.

2008 The merit of man before God in the Christian life arises from the fact that God has freely chosen to associate man with the work of his grace. The fatherly action of God is first on his own initiative, and then follows man’s free acting through his collaboration, so that the merit of good works is to be attributed in the first place to the grace of God, then to the faithful. Man’s merit, moreover, itself is due to God, for his good actions proceed in Christ, from the predispositions and assistance given by the Holy Spirit.

2009 Filial adoption, in making us partakers by grace in the divine nature, can bestow true merit on us as a result of God’s gratuitous justice. This is our right by grace, the full right of love, making us “co-heirs” with Christ and worthy of obtaining "the promised inheritance of eternal life."60 The merits of our good works are gifts of the divine goodness.61 "Grace has gone before us; now we are given what is due. . . . Our merits are God’s gifts."62

2010 Since the initiative belongs to God in the order of grace, no one can merit the initial grace of forgiveness and justification, at the beginning of conversion. Moved by the Holy Spirit and by charity, we can then merit for ourselves and for others the graces needed for our sanctification, for the increase of grace and charity, and for the attainment of eternal life. Even temporal goods like health and friendship can be merited in accordance with God’s wisdom. These graces and goods are the object of Christian prayer. Prayer attends to the grace we need for meritorious actions.

2011 The charity of Christ is the source in us of all our merits before God. Grace, by uniting us to Christ in active love, ensures the supernatural quality of our acts and consequently their merit before God and before men. The saints have always had a lively awareness that their merits were pure grace.

After earth’s exile, I hope to go and enjoy you in the fatherland, but I do not want to lay up merits for heaven. I want to work for your love alone. . . . In the evening of this life, I shall appear before you with empty hands, for I do not ask you, Lord, to count my works. All our justice is blemished in your eyes. I wish, then, to be clothed in your own justice and to receive from your love the eternal possession of yourself.63

 

[Blair_Laird]

Blair,

Here’s a catholic.com tract and reference from the catechism.

Thanks for the response, but that did not help with the difference, and definitions of condign, and congruous merit. I was also looking for something authoritative. The link was helpful

 

[MarcoPolo]

I’m not aware off-hand of something “authoritative” in the sense of a Magisterial document on the specifics of condign or congruous merit. Fr. Pohle, a 19th century priest and scholar does define both in his article on Merit in the Catholic Encyclopedia. See the references at bottom of that article for more, such as the Summa Theologica. A keyword search of the Catechism and papalencyclicals.net on “condign”, for example, turns up only a few unrelated matches. Perhaps the most detailed theological treatment on Merit itself is from the Council of Trent session 6 if that should help.

 

[Blair_Laird]

I’m not aware off-hand of something “authoritative” in the sense of a Magisterial document on the specifics of condign or congruous merit. Fr. Pohle, a 19th century priest and scholar does define both in his article on Merit in the Catholic Encyclopedia. See the references at bottom of that article for more, such as the Summa Theologica. A keyword search of the Catechism and papalencyclicals.net on “condign”, for example, turns up only a few unrelated matches. Perhaps the most detailed theological treatment on Merit itself is from the Council of Trent session 6 if that should help.

Pohle was also helpful

“Though the Tridentine Council merely defined in general terms that all good works performed in the state of sanctifying grace are meritorious,42 it is theologically certain that the merit due to good works is the merit of condignity.”

Pohle, J., & Preuss, A. (1919). Grace, Actual and Habitual: A Dogmatic Treatise. Dogmatic Theology (p. 407). Toronto: W. E. Blake & Son.

What Pohle seems to be saying is that eternal life can be merited via condign merit. Therefore eternal life is given to us by strict justice based on our works.

“Merit in the strict sense (meritum de condigno) gives a right to a threefold reward: increase of sanctifying grace, heavenly glory, and the increase thereof; other graces can be acquired only in virtue of congruous merit (meritum de conqruo).”

Pohle, J. (1911). Merit. In The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved August 5, 2013 from New Advent: newadvent.org/cathen/10202b.htm

 

[MarcoPolo]

What Pohle seems to be saying is that eternal life can be merited via condign merit. Therefore eternal life is given to us by strict justice based on our works.

It’s important not to confuse “our works” in the sense of merit as something separate or in addition to Christ’s merits. The Council of Trent, which is an authoritative ecumenical council, referenced by Pohle, is explicit that our merits are Christ’s, flowing through us, as the vine through the branches (cf. John 20). Reference:*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 . . . God forbid that a Christian should either trust or glory in himself, and not in the Lord, whose bounty towards all men is so great, that He will have the things which are His own gifts be their merits. (Trent 6.16)*In other words, the merits that belong to us were given to us, and are Christ’s merit through us. As Paul taught, the Church is his body, and so the body must have virtue because it is in one theological sense, Christ himself, just as a bride becomes “one” with her bridegroom.

 

[Blair_Laird]

It’s important not to confuse “our works” in the sense of merit as something separate or in addition to Christ’s merits. The Council of Trent, which is an authoritative ecumenical council, referenced by Pohle, is explicit that our merits are Christ’s, flowing through us, as the vine through the branches (cf. John 20). Reference: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 . . . God forbid that a Christian should either trust or glory in himself, and not in the Lord, whose bounty towards all men is so great, that He will have the things which are His own gifts be their merits. (Trent 6.16)In other words, the merits that belong to us were given to us, and are Christ’s merit through us. As Paul taught, the Church is his body, and so the body must have virtue because it is in one theological sense, Christ himself, just as a bride becomes “one” with her bridegroom.

I do understand that the church believes Christ is the first cause. That it is by His grace that we do merit by strict justice. But it is us that merits it, and not Christ.

"This grace always precedes, accompanies, and follows our good works; and without it we can have no merit whatever, nor can we at all satisfy God. "

Buckley, T. A. (1852). The Catechism of the Council of Trent (p. 298). London: George Routledge and Co.

In other words Christ enables us to merit eternal life. In essence we merit or work for our eternal life by the grace of God. It seems to me that the church is teaching salvation by works based on grace…

 

[thistle]

I am looking for an authoritative definition of condign, and congruous merit. Can anyone point me to the right direction? According to my understanding, condign merit is based on promise, justice, and of course grace. Congruous merit from my understanding is not based on promise or justice, but only grace.

Father John Hardon’s Modern Catholic Dictionary:

CONDIGN. Due to a person for some good he has done. Generally applied to merit before God, who binds himself, as it were, to reward those who do his will. The conditions for condign merit are the state of grace and a morally good action. The beneficiary is the person who performs the good act and not someone else. Condign merit is based on the revealed fact that God has promised such a reward. Thus we condignly merit an increase of the virtue of faith by every act of faith we perform in the state of grace. (Etym. Latin con-, thoroughly + dignus, worthy: condignus, very worthy.)

CONGRUOUS. Equitable and proper that God should grant what is asked or expected of him. Commonly applied to merit, it is distinguished from merit strictly so called, the latter being known as condign. Congruous merit is not precisely merit, but well-founded expectation. It refers to “gaining merit” for others, obtaining from God what a person in the state of grave sin prays for, receiving the gift of final perseverance and, in general, all the blessings we are confident God will grant, without having the absolute assurance that he will do so. Congruous merit is associated with the divine goodness, where condign merit rather depends on God’s fidelity to his promises.

 

[MarcoPolo]

In other words Christ enables us to merit eternal life. In essence we merit or work for our eternal life by the grace of God. It seems to me that the church is teaching salvation by works based on grace…

I would consider your description there perhaps prone to confusion and would discourage you from using it to express Catholic theology. As I showed earlier “our works” are Christ’s gifts, preceded and also accompanied by Christ. It would be more proper to simply say Catholics teach salvation by the grace of Christ or perhaps safer to simply quote Trent or the Catechism in context and provide links or references when possible. Especially if you are talking to some Protestants who automatically hear a different definition of the term “works” if they read the term from a Catholic source that means something different than they automatically interpret.

 

[Blair_Laird]

I would consider your description there perhaps prone to confusion and would discourage you from using it to express Catholic theology. As I showed earlier “our works” are Christ’s gifts, preceded and also accompanied by Christ. It would be more proper to simply say Catholics teach salvation by the grace of Christ or perhaps safer to simply quote Trent or the Catechism in context and provide links or references when possible.

I would agree, quoted Trent the best way to stay accurate. What about those who are baptized into the church, die, and cannot merit eternal life by condign merit? Another question that I have is what of those who Christ merited initial justification, but do not persevere until the end. Is it because Christ only merited part of their salvation? The whole doctrine seems really confusing to me. From my understanding if something is obtained by grace, then it cannot be works.

“And if by grace, it is not now by works: otherwise grace is no more grace.” (Romans 11:6, D-R)

btw thanks for taking to the time to respond

 

[MarcoPolo]

What about those who are baptized into the church, die, and cannot merit eternal life by condign merit?

Baptism erases all sin, including the stain of original sin. Presumably, if a person is baptized authentically and quickly dies, that person would go to heaven on the merits of Christ won for him.

Another question that I have is what of those who Christ merited initial justification, but do not persevere until the end. Is it because Christ only merited part of their salvation? The whole doctrine seems really confusing to me. From my understanding if something is obtained by grace, then it cannot be works.

I understand. Frankly, it can be confusing because we are dealing with a mystery - how does salvation “operate”? What are its “mechanics”? so to speak. It is a mystery. But Catholics do not consider works-done-in-grace opposed to grace, nor faith opposed to grace. When Paul is speaking of works in the context of Romans, he is speaking to a Gentile audience being told they are the people of God, whereas historically, the Jews bore that monicker. So when Paul refers to “works” in Romans, he is referring to Old Testament ordinances, like not eating shellfish, or sacrificing a pigeon, or something like circumcision which he brings up repeatedly as an example throughout Romans. He is stressing that these are not means to salvation because those are things done apart from grace. Works of love, works done in Christ, however, are extensions of Christ’s very salvific work, because he has invited us to participate as part of his body. In other words, he is assuring the Romans that they don’t need to do the works of the Israelites to be saved.

But as mere humans, we have no boast. Zip. Nothing. The grace we receive is the generosity of God, and in that context, our work has value. Think of the parable of the talents in which the master gives different measures of money to 3 servants. The first 2 go forth and bear fruit with the gift given them. They are “rewarded.” The 3rd does nothing with the gift given him and he is said to be sent grinding his teeth (a figure of hell). The point is - all three got the gift, but it is possible to make shipwreck of the gift because of the free will given to us by God.

In Catholic theology, Christ’s sacrifice brought redemption to all mankind - every person. That doesn’t mean everyone will absolutely be saved, but that everyone is now free of the futile situation apart from God that existed since the Fall. Christ doesn’t merit “partial” salvation. It’s just that in calling us to “love” the Father, our free wills are not obliterated, for otherwise, we would be incapable of love. And with the gift of free will comes another God-given faculty to refuse God’s outstretched hand.

Anyway, I’m rambling and not providing many references. It sounds like your question is related to Predestination, a concept on which the Church has not been able to define precisely to date. I did write a post a few months back on the subject here that discusses the different schools of thought if that helps: What does the Catholic Church teach on Predestination? I try to provide Church references or theologians’ references whenever possible.

 

[Blair_Laird]

What does the Catholic Church teach on Predestination?

I try to provide Church references or theologians’ references whenever possible.

All doctrines seem to tie together somehow, someway. From my perspective it seems to fall more inline with atonement, and the sufficiency of it. Christ is our lutron, our ransom. He has paid the price to redeem us. This is why He is called our gaal. If we were partially ransomed we would not be ransomed @ all. If your in jail, and someone pays part of your bail, you have not been bailed out… If we were initially “saved” but were left to save ourselves the rest of the way, then we were not initially saved.

So I went back the trent and read a little deeper…

“This disposition, or preparation, justification itself follows, which is not merely the remission of sins, but also the sanctification and renewal of the inward man, through the voluntary reception of the grace and gifts, whereby man from unjust becomes just, and from an enemy a friend, that so he may be an heir according to the hope of eternal life.”

Buckley, T. A. (1851). The Canons and Decrees of the Council of Trent (p. 33). London: Geroge Routledge and Co.

Chapter 7 as a whole reads that our justification. which by definition encompasses eternal life is caused by:

1. the final [cause] indeed is the glory of God and of Christ, and eternal life
2. the efficient cause is the merciful God, who gratuitously washes and sanctifies, sealing, and anointing with the holy Spirit of promise, who is the earnest of our inheritance
   3.the meritorious cause is His most beloved only-begotten, our Lord Jesus Christ, who, when we were enemies, for the great charity wherewith he loved us, merited justification for us by His most holy Passion on the wood of the cross, and for us made satisfaction unto God the Father
   4.the instrumental cause, moreover, is the sacrament of baptism, which is the sacrament of faith, without which justification never befel any man
   5.the sole formal cause is the justice of God

Ok… so not once a mention of mans merit with regards to any cause of our justification

But then I read the next chapter

“But whereas the Apostle saith, that man is justified by faith, and freely, those words are to be understood in that sense which the perpetual consent of the Catholic Church hath held and expressed; to wit, that we be therefore said to be justified by faith, because faith is the beginning of human salvation, the foundation, and the root of all justification; without which it is impossible to please God, and to come unto the fellowship of His sons; but we are therefore said to be justified freely, because none of those things which precede justification, whether faith or works, merit the grace itself of justification. For, if it be a grace, then is it no more by works, otherwise, as the same Apostle saith, grace is no more grace.”

Buckley, T. A. (1851). The Canons and Decrees of the Council of Trent (p. 35). London: Geroge Routledge and Co.

So justification includes our remission of sins, sanctification. and eternal life. All this is freely given by faith. All of which God is the final, efficient, meritorious, instrumental, and sole formal cause of.

If justification is given to us freely, apart from our merits, as chapter 8 mentions. Then how can it be added to, when it is done? I understand the reward aspect of our merits, but that is not the same thing as merited eternal life.

“2027 No one can merit the initial grace which is at the origin of conversion. Moved by the Holy Spirit, we can merit for ourselves and for others all the graces needed to attain eternal life, as well as necessary temporal goods.”

Catholic Church. (2000). Catechism of the Catholic Church (2nd Ed., p. 490). Washington, DC: United States Catholic Conference.

It does not make sense to me how the council of trent says justification which by definition includes eternal life, is merited by Christ. Then CCC says the we merit eternal life ourselves (by grace)… Did Christ merit eternal life for us imperfectly, that it needs to be perfected by us a fallen, but regenerated creation?

 

[thenobes]

It does not make sense to me how the council of trent says justification which by definition includes eternal life, is merited by Christ. Then CCC says the we merit eternal life ourselves (by grace)… Did Christ merit eternal life for us imperfectly, that it needs to be perfected by us a fallen, but regenerated creation?

My understanding is (and I can be wrong):

Think of it as grace received=grace given x grace actually accepted. Condign merit is a change in us allowing us to accept more of the grace God provides. Congruous merit is that grace given due to our sonship, itself a gift. Now condign merit comes from the change in us through the assent of the will to work. This assent, or rather ability and impulse to assent is again a gift of God.

Thus condign merit must be sought by the follower of Christ to enable us to accept grace from God.

Even then, by our free will we can shut ourselves off from grace by allowing our faith to die ie commit a mortal sin. So even though by condign merit we increase the capacity of ourselves to receive grace, yet that capacity can be negated by a work of evil.

peace
steve

 

[fallow_spirit]

I like to keep Philippians 2:12-13 in mind when thinking about this subject:

“12 Therefore, my beloved, just as you have always obeyed me, not only in my presence, but much more now in my absence, work out your own salvation with fear and trembling; 13 for it is God who is at work in you, enabling you both to will and to work for his good pleasure.”

It’s important to remember that although we do good works at the same time it is God who is primary cause of them, and he’s working in us and through us to bring to fruit these good deeds. How this works is a mystery of faith, but somehow it does. It is also important not to portray merit as a sort of: “Christ gives me the booster help I need to work and earn heaven.” because that ain’t how it works.

“20 and it is no longer I who live, but it is Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.” ~ Galatians 2:20 ~

So the works we do aren’t done apart from Christ, nor do they add to what he did, but they are done through Christ and by his power, every good deed done in Christ is sort of an extension of Christ’s work.

We are all God’s workmanship .

 

[MarcoPolo]

t does not make sense to me how the council of trent says justification which by definition includes eternal life, is merited by Christ. Then CCC says the we merit eternal life ourselves (by grace)… Did Christ merit eternal life for us imperfectly, that it needs to be perfected by us a fallen, but regenerated creation?

Sorry - didn’t see that this thread continued. No, Christ’s sacrifice was not imperfect. All grace flows from it, and that’s important to remember here. As to man’s “merit vs. Christ’s” there isn’t such a division between Christ and the members of his body in Catholic theology. It’s not “we merit, therefore not Christ.” That is a dichotomy that does not exist in this context. If we are to look only at a human person in his nature, the Catechism says this:*CCC#2007 With regard to God, there is no strict right to any merit on the part of man. Between God and us there is an immeasurable inequality, for we have received everything from him, our Creator.

CCC#2008 The merit of man before God in the Christian life arises from the fact that God has freely chosen to associate man with the work of his grace. … Man’s merit, moreover, itself is due to God, for his good actions proceed in Christ, from the predispositions and assistance given by the Holy Spirit.*So you see, when you quote 2027 saying that man can merit graces necessary for eternal life, you have to understand an important theological mystery in Catholic theology - that merit is a gift. It belongs to man because it is given to man. As 2007 says, there is no “strict merit” on man’s part. But God, in His generosity, desires to capacitate man with the merit to receive grace (see first sentence of 2008). All of this can be seen in Trent session 6 also.