Summa Th. I-II EN Qu.113 a.8
Objection: 1. It would seem that the infusion of grace is not what is naturally required first for the justification of the ungodly. For we withdraw from evil before drawing near to good, according to Ps 33,15: "Turn away from evil, and do good." Now the remission of sins regards the turning away from evil, and the infusion of grace regards the turning to good. Hence the remission of sin is naturally before the infusion of grace.
2. Further, the disposition naturally precedes the form to which it disposes. Now the free-will's movement is a disposition for the reception of grace. Therefore it naturally precedes the infusion of grace.
3. Further, sin hinders the soul from tending freely to God. Now a hindrance to movement must be removed before the movement takes place. Hence the remission of sin and the free-will's movement towards sin are naturally before the infusion of grace.
On the contrary The cause is naturally prior to its effect. Now the infusion of grace is the cause of whatever is required for the justification of the ungodly, as stated above (Article ). Therefore it is naturally prior to it.
I answer that The aforesaid four things required for the justification of the ungodly are simultaneous in time, since the justification of the ungodly is not successive, as stated above (Article ); but in the order of nature, one is prior to another; and in their natural order the first is the infusion of grace; the second, the free-will's movement towards God; the third, the free-will's movement towards sin; the fourth, the remission of sin.The reason for this is that in every movement the motion of the mover is naturally first; the disposition of the matter, or the movement of the moved, is second; the end or term of the movement in which the motion of the mover rests, is last. Now the motion of God the Mover is the infusion of grace, as stated above (Article ); the movement or disposition of the moved is the free-will's double movement; and the term or end of the movement is the remission of sin, as stated above (Article ). Hence in their natural order the first in the justification of the ungodly is the infusion of grace; the second is the free-will's movement towards God; the third is the free-will's movement towards sin, for he who is being justified detests sin because it is against God, and thus the free-will's movement towards God naturally precedes the free-will's movement towards sin, since it is its cause and reason; the fourth and last is the remission of sin, to which this transmutation is ordained as to an end, as stated above (Articles ,6).
Reply to Objection: 1. The withdrawal from one term and approach to another may be looked at in two ways: first, on the part of the thing moved, and thus the withdrawal from a term naturally precedes the approach to a term, since in the subject of movement the opposite which is put away is prior to the opposite which the subject moved attains to by its movement. But on the part of the agent it is the other way about, since the agent, by the form pre-existing in it, acts for the removal of the opposite form; as the sun by its light acts for the removal of darkness, and hence on the part of the sun, illumination is prior to the removal of darkness; but on the part of the atmosphere to be illuminated, to be freed from darkness is, in the order of nature, prior to being illuminated, although both are simultaneous in time. And since the infusion of grace and the remission of sin regard God Who justifies, hence in the order of nature the infusion of grace is prior to the freeing from sin. But if we look at what is on the part of the man justified, it is the other way about, since in the order of nature the being freed from sin is prior to the obtaining of justifying grace. Or it may be said that the term "whence" of justification is sin; and the term "whereto" is justice; and that grace is the cause of the forgiveness of sin and of obtaining of justice.
2. The disposition of the subject precedes the reception of the form, in the order of nature; yet it follows the action of the agent, whereby the subject is disposed. And hence the free-will's movement precedes the reception of grace in the order of nature, and follows the infusion of grace.
3. As the Philosopher says (Phys. ii, 9), in movements of the soul the movement toward the speculative principle or the practical end is the very first, but in exterior movements the removal of the impediment precedes the attainment of the end. And as the free-will's movement is a movement of the soul, in the order of nature it moves towards God as to its end, before removing the impediment of sin.
Objection: 1. It would seem that the justification of the ungodly is not God's greatest work. For it is by the justification of the ungodly that we attain the grace of a wayfarer. Now by glorification we receive heavenly grace, which is greater. Hence the glorification of angels and men is a greater work than the justification of the ungodly.
2. Further, the justification of the ungodly is ordained to the particular good of one man. But the good of the universe is greater than the good of one man, as is plain from Ethic. i, 2. Hence the creation of heaven and earth is a greater work than the justification of the ungodly.
3. Further, to make something from nothing, where there is nought to cooperate with the agent, is greater than to make something with the cooperation of the recipient. Now in the work of creation something is made from nothing, and hence nothing can cooperate with the agent; but in the justification of the ungodly God makes something from something, i.e. a just man from a sinner, and there is a cooperation on man's part, since there is a movement of the free-will, as stated above (Article ). Hence the justification of the ungodly is not God's greatest work.
On the contrary It is written (Ps 144,9): "His tender mercies are over all His works," and in a collect [*Tenth Sunday after Pentecost] we say: "O God, Who dost show forth Thine all-mightiness most by pardoning and having mercy," and Augustine, expounding the words, "greater than these shall he do" (Jn 14,12) says that "for a just man to be made from a sinner, is greater than to create heaven and earth."
I answer that A work may be called great in two ways: first, on the part of the mode of action, and thus the work of creation is the greatest work, wherein something is made from nothing; secondly, a work may be called great on account of what is made, and thus the justification of the ungodly, which terminates at the eternal good of a share in the Godhead, is greater than the creation of heaven and earth, which terminates at the good of mutable nature. Hence, Augustine, after saying that "for a just man to be made from a sinner is greater than to create heaven and earth," adds, "for heaven and earth shall pass away, but the justification of the ungodly shall endure."Again, we must bear in mind that a thing is called great in two ways: first, in an absolute quantity, and thus the gift of glory is greater than the gift of grace that sanctifies the ungodly; and in this respect the glorification of the just is greater than the justification of the ungodly. Secondly, a thing may be said to be great in proportionate quantity, and thus the gift of grace that justifies the ungodly is greater than the gift of glory that beatifies the just, for the gift of grace exceeds the worthiness of the ungodly, who are worthy of punishment, more than the gift of glory exceeds the worthiness of the just, who by the fact of their justification are worthy of glory. Hence Augustine says: "Let him that can, judge whether it is greater to create the angels just, than to justify the ungodly. Certainly, if they both betoken equal power, one betokens greater mercy."
Reply to Objection: 1. And thus the reply to the first is clear.
2. The good of the universe is greater than the particular good of one, if we consider both in the same genus. But the good of grace in one is greater than the good of nature in the whole universe.
3. This objection rests on the manner of acting, in which way creation is God's greatest work.
Objection: 1. It would seem that the justification of the ungodly is a miraculous work. For miraculous works are greater than non-miraculous. Now the justification of the ungodly is greater than the other miraculous works, as is clear from the quotation from Augustine (Article ). Hence the justification of the ungodly is a miraculous work.
2. Further, the movement of the will in the soul is like the natural inclination in natural things. But when God works in natural things against their inclination of their nature, it is a miraculous work, as when He gave sight to the blind or raised the dead. Now the will of the ungodly is bent on evil. Hence, since God in justifying a man moves him to good, it would seem that the justification of the ungodly is miraculous.
3. Further, as wisdom is a gift of God, so also is justice. Now it is miraculous that anyone should suddenly obtain wisdom from God without study. Therefore it is miraculous that the ungodly should be justified by God.
On the contrary Miraculous works are beyond natural power. Now the justification of the ungodly is not beyond natural power; for Augustine says (De Praed. Sanct. v) that "to be capable of having faith and to be capable of having charity belongs to man's nature; but to have faith and charity belongs to the grace of the faithful." Therefore the justification of the ungodly is not miraculous.
I answer that In miraculous works it is usual to find three things: The first is on the part of the active power, because they can only be performed by Divine power; and they are simply wondrous, since their cause is hidden, as stated above (I 105,7). And thus both the justification of the ungodly and the creation of the world, and, generally speaking, every work that can be done by God alone, is miraculous.Secondly, in certain miraculous works it is found that the form introduced is beyond the natural power of such matter, as in the resurrection of the dead, life is above the natural power of such a body. And thus the justification of the ungodly is not miraculous, because the soul is naturally capable of grace; since from its having been made to the likeness of God, it is fit to receive God by grace, as Augustine says, in the above quotation.Thirdly, in miraculous works something is found besides the usual and customary order of causing an effect, as when a sick man suddenly and beyond the wonted course of healing by nature or art, receives perfect health; and thus the justification of the ungodly is sometimes miraculous and sometimes not. For the common and wonted course of justification is that God moves the soul interiorly and that man is converted to God, first by an imperfect conversion, that it may afterwards become perfect; because "charity begun merits increase, and when increased merits perfection," as Augustine says (In Epist. Joan. Tract. v). Yet God sometimes moves the soul so vehemently that it reaches the perfection of justice at once, as took place in the conversion of Paul, which was accompanied at the same time by a miraculous external prostration. Hence the conversion of Paul is commemorated in the Church as miraculous.
Reply to Objection: 1. Certain miraculous works, although they are less than the justification of the ungodly, as regards the good caused, are beyond the wonted order of such effects, and thus have more of the nature of a miracle.
2. It is not a miraculous work, whenever a natural thing is moved contrary to its inclination, otherwise it would be miraculous for water to be heated, or for a stone to be thrown upwards; but only whenever this takes place beyond the order of the proper cause, which naturally does this. Now no other cause save God can justify the ungodly, even as nothing save fire can heat water. Hence the justification of the ungodly by God is not miraculous in this respect.
3. A man naturally acquires wisdom and knowledge from God by his own talent and study. Hence it is miraculous when a man is made wise or learned outside this order. But a man does not naturally acquire justifying grace by his own action, but by God's. Hence there is no parity.
We must now consider merit, which is the effect of cooperating grace; and under this head there are ten points of inquiry:
(1) Whether a man can merit anything from God?
(2) Whether without grace anyone can merit eternal life?
(3) Whether anyone with grace may merit eternal life condignly?
(4) Whether it is chiefly through the instrumentality of charity that grace is the principle of merit?
(5) Whether a man may merit the first grace for himself?
(6) Whether he may merit it for someone else?
(7) Whether anyone can merit restoration after sin?
(8) Whether he can merit for himself an increase of grace or charity?
(9) Whether he can merit final perseverance?
(10) Whether temporal goods fall under merit?
Objection: 1. It would seem that a man can merit nothing from God. For no one, it would seem, merits by giving another his due. But by all the good we do, we cannot make sufficient return to God, since yet more is His due, as also the Philosopher says (Ethic. viii, 14). Hence it is written (Lc 17,10): "When you have done all these things that are commanded you, say: We are unprofitable servants; we have done that which we ought to do." Therefore a man can merit nothing from God.
2. Further, it would seem that a man merits nothing from God, by what profits himself only, and profits God nothing. Now by acting well, a man profits himself or another man, but not God, for it is written (Jb 35,7): "If thou do justly, what shalt thou give Him, or what shall He receive of thy hand." Hence a man can merit nothing from God.
3. Further, whoever merits anything from another makes him his debtor; for a man's wage is a debt due to him. Now God is no one's debtor; hence it is written (Rm 11,35): "Who hath first given to Him, and recompense shall be made to him?" Hence no one can merit anything from God.
On the contrary It is written (Jr 31,16): "There is a reward for thy work." Now a reward means something bestowed by reason of merit. Hence it would seem that a man may merit from God.
I answer that Merit and reward refer to the same, for a reward means something given anyone in return for work or toil, as a price for it. Hence, as it is an act of justice to give a just price for anything received from another, so also is it an act of justice to make a return for work or toil. Now justice is a kind of equality, as is clear from the Philosopher (Ethic. v, 3), and hence justice is simply between those that are simply equal; but where there is no absolute equality between them, neither is there absolute justice, but there may be a certain manner of justice, as when we speak of a father's or a master's right (Ethic. v, 6), as the Philosopher says. And hence where there is justice simply, there is the character of merit and reward simply. But where there is no simple right, but only relative, there is no character of merit simply, but only relatively, in so far as the character of justice is found there, since the child merits something from his father and the slave from his lord.Now it is clear that between God and man there is the greatest inequality: for they are infinitely apart, and all man's good is from God. Hence there can be no justice of absolute equality between man and God, but only of a certain proportion, inasmuch as both operate after their own manner. Now the manner and measure of human virtue is in man from God. Hence man's merit with God only exists on the presupposition of the Divine ordination, so that man obtains from God, as a reward of his operation, what God gave him the power of operation for, even as natural things by their proper movements and operations obtain that to which they were ordained by God; differently, indeed, since the rational creature moves itself to act by its free-will, hence its action has the character of merit, which is not so in other creatures.
Reply to Objection: 1. Man merits, inasmuch as he does what he ought, by his free-will; otherwise the act of justice whereby anyone discharges a debt would not be meritorious.
2. God seeks from our goods not profit, but glory, i.e. the manifestation of His goodness; even as He seeks it also in His own works. Now nothing accrues to Him, but only to ourselves, by our worship of Him. Hence we merit from God, not that by our works anything accrues to Him, but inasmuch as we work for His glory.
3. Since our action has the character of merit, only on the presupposition of the Divine ordination, it does not follow that God is made our debtor simply, but His own, inasmuch as it is right that His will should be carried out.
Objection: 1. It would seem that without grace anyone can merit eternal life. For man merits from God what he is divinely ordained to, as stated above (Article ). Now man by his nature is ordained to beatitude as his end; hence, too, he naturally wishes to be blessed. Hence man by his natural endowments and without grace can merit beatitude which is eternal life.
2. Further, the less a work is due, the more meritorious it is. Now, less due is that work which is done by one who has received fewer benefits. Hence, since he who has only natural endowments has received fewer gifts from God, than he who has gratuitous gifts as well as nature, it would seem that his works are more meritorious with God. And thus if he who has grace can merit eternal life to some extent, much more may he who has no grace.
3. Further, God's mercy and liberality infinitely surpass human mercy and liberality. Now a man may merit from another, even though he has not hitherto had his grace. Much more, therefore, would it seem that a man without grace may merit eternal life.
On the contrary The Apostle says (Rm 6,23): "The grace of God, life everlasting."
I answer that Man without grace may be looked at in two states, as was said above (Question , Article ): the first, a state of perfect nature, in which Adam was before his sin; the second, a state of corrupt nature, in which we are before being restored by grace. Therefore, if we speak of man in the first state, there is only one reason why man cannot merit eternal life without grace, by his purely natural endowments, viz. because man's merit depends on the Divine pre-ordination. Now no act of anything whatsoever is divinely ordained to anything exceeding the proportion of the powers which are the principles of its act; for it is a law of Divine providence that nothing shall act beyond its powers. Now everlasting life is a good exceeding the proportion of created nature; since it exceeds its knowledge and desire, according to 1Co 2,9: "Eye hath not seen, nor ear heard, neither hath it entered into the heart of man." And hence it is that no created nature is a sufficient principle of an act meritorious of eternal life, unless there is added a supernatural gift, which we call grace. But if we speak of man as existing in sin, a second reason is added to this, viz. the impediment of sin. For since sin is an offense against God, excluding us from eternal life, as is clear from what has been said above (Question , Article ; Question , Article ), no one existing in a state of mortal sin can merit eternal life unless first he be reconciled to God, through his sin being forgiven, which is brought about by grace. For the sinner deserves not life, but death, according to Rm 6,23: "The wages of sin is death."
Reply to Objection: 1. God ordained human nature to attain the end of eternal life, not by its own strength, but by the help of grace; and in this way its act can be meritorious of eternal life.
2. Without grace a man cannot have a work equal to a work proceeding from grace, since the more perfect the principle, the more perfect the action. But the objection would hold good, if we supposed the operations equal in both cases.
3. With regard to the first reason adduced, the case is different in God and in man. For a man receives all his power of well-doing from God, and not from man. Hence a man can merit nothing from God except by His gift, which the Apostle expresses aptly saying (Rm 11,35): "Who hath first given to Him, and recompense shall be made to him?" But man may merit from man, before he has received anything from him, by what he has received from God.But as regards the second proof taken from the impediment of sin, the case is similar with man and God, since one man cannot merit from another whom he has offended, unless he makes satisfaction to him and is reconciled.
Objection: 1. It would seem that a man in grace cannot merit eternal life condignly, for the Apostle says (Rm 8,18): "The sufferings of this time are not worthy [condignae] to be compared with the glory to come, that shall be revealed in us." But of all meritorious works, the sufferings of the saints would seem the most meritorious. Therefore no works of men are meritorious of eternal life condignly.
2. Further, on Rm 6,23, "The grace of God, life everlasting," a gloss says: "He might have truly said: 'The wages of justice, life everlasting'; but He preferred to say 'The grace of God, life everlasting,' that we may know that God leads us to life everlasting of His own mercy and not by our merits." Now when anyone merits something condignly he receives it not from mercy, but from merit. Hence it would seem that a man with grace cannot merit life everlasting condignly.
3. Further, merit that equals the reward, would seem to be condign. Now no act of the present life can equal everlasting life, which surpasses our knowledge and our desire, and moreover, surpasses the charity or love of the wayfarer, even as it exceeds nature. Therefore with grace a man cannot merit eternal life condignly.
On the contrary What is granted in accordance with a fair judgment, would seem a condign reward. But life everlasting is granted by God, in accordance with the judgment of justice, according to 2Tm 4,8: "As to the rest, there is laid up for me a crown of justice, which the Lord, the just judge, will render to me in that day." Therefore man merits everlasting life condignly.
I answer that Man's meritorious work may be considered in two ways: first, as it proceeds from free-will; secondly, as it proceeds from the grace of the Holy Ghost. If it is considered as regards the substance of the work, and inasmuch as it springs from the free-will, there can be no condignity because of the very great inequality. But there is congruity, on account of an equality of proportion: for it would seem congruous that, if a man does what he can, God should reward him according to the excellence of his power.If, however, we speak of a meritorious work, inasmuch as it proceeds from the grace of the Holy Ghost moving us to life everlasting, it is meritorious of life everlasting condignly. For thus the value of its merit depends upon the power of the Holy Ghost moving us to life everlasting according to Jn 4,14: "Shall become in him a fount of water springing up into life everlasting." And the worth of the work depends on the dignity of grace, whereby a man, being made a partaker of the Divine Nature, is adopted as a son of God, to whom the inheritance is due by right of adoption, according to Rm 8,17: "If sons, heirs also."
Reply to Objection: 1. The Apostle is speaking of the substance of these sufferings.
2. This saying is to be understood of the first cause of our reaching everlasting life, viz. God's mercy. But our merit is a subsequent cause.
3. The grace of the Holy Ghost which we have at present, although unequal to glory in act, is equal to it virtually as the seed of a tree, wherein the whole tree is virtually. So likewise by grace of the Holy Ghost dwells in man; and He is a sufficient cause of life everlasting; hence, 2Co 1,22, He is called the "pledge" of our inheritance.
Objection: 1. It would seem that grace is not the principle of merit through charity rather than the other virtues. For wages are due to work, according to Mt 20,8: "Call the laborers and pay them their hire." Now every virtue is a principle of some operation, since virtue is an operative habit, as stated above (Question , Article ). Hence every virtue is equally a principle of merit.
2. Further, the Apostle says (1Co 3,8): "Every man shall receive his own reward according to his labor." Now charity lessens rather than increases the labor, because as Augustine says (De Verbis Dom., Serm. lxx), "love makes all hard and repulsive tasks easy and next to nothing." Hence charity is no greater principle of merit than any other virtue.
3. Further, the greatest principle of merit would seem to be the one whose acts are most meritorious. But the acts of faith and patience or fortitude would seem to be the most meritorious, as appears in the martyrs, who strove for the faith patiently and bravely even till death. Hence other virtues are a greater principle of merit than charity.
On the contrary Our Lord said (Jn 14,21): "He that loveth Me, shall be loved of My Father; and I will love him and will manifest Myself to him." Now everlasting life consists in the manifest knowledge of God, according to Jn 17,3: "This is eternal life: that they may know Thee, the only true" and living "God." Hence the merit of eternal life rests chiefly with charity.
I answer that As we may gather from what has been stated above (Article ), human acts have the nature of merit from two causes: first and chiefly from the Divine ordination, inasmuch as acts are said to merit that good to which man is divinely ordained. Secondly, on the part of free-will, inasmuch as man, more than other creatures, has the power of voluntary acts by acting by himself. And in both these ways does merit chiefly rest with charity. For we must bear in mind that everlasting life consists in the enjoyment of God. Now the human mind's movement to the fruition of the Divine good is the proper act of charity, whereby all the acts of the other virtues are ordained to this end, since all the other virtues are commanded by charity. Hence the merit of life everlasting pertains first to charity, and secondly, to the other virtues, inasmuch as their acts are commanded by charity. So, likewise, is it manifest that what we do out of love we do most willingly. Hence, even inasmuch as merit depends on voluntariness, merit is chiefly attributed to charity.
Reply to Objection: 1. Charity, inasmuch as it has the last end for object, moves the other virtues to act. For the habit to which the end pertains always commands the habits to which the means pertain, as was said above (Question , Article ).
2. A work can be toilsome and difficult in two ways: first, from the greatness of the work, and thus the greatness of the work pertains to the increase of merit; and thus charity does not lessen the toil---rather, it makes us undertake the greatest toils, "for it does great things, if it exists," as Gregory says (Hom. in Evang. xxx). Secondly, from the defect of the operator; for what is not done with a ready will is hard and difficult to all of us, and this toil lessens merit and is removed by charity.
3. The act of faith is not meritorious unless "faith . . . worketh by charity" (Ga 5,6). So, too, the acts of patience and fortitude are not meritorious unless a man does them out of charity, according to 1Co 13,3: "If I should deliver my body to be burned, and have not charity, it profiteth me nothing."
Objection: 1. It would seem that a man may merit for himself the first grace, because, as Augustine says (Ep. clxxxvi), "faith merits justification." Now a man is justified by the first grace. Therefore a man may merit the first grace.
2. Further, God gives grace only to the worthy. Now, no one is said to be worthy of some good, unless he has merited it condignly. Therefore we may merit the first grace condignly.
3. Further, with men we may merit a gift already received. Thus if a man receives a horse from his master, he merits it by a good use of it in his master's service. Now God is much more bountiful than man. Much more, therefore, may a man, by subsequent works, merit the first grace already received from God.
On the contrary The nature of grace is repugnant to reward of works, according to Rm 4,4: "Now to him that worketh, the reward is not reckoned according to grace but according to debt." Now a man merits what is reckoned to him according to debt, as the reward of his works. Hence a man may not merit the first grace.
I answer that The gift of grace may be considered in two ways: first in the nature of a gratuitous gift, and thus it is manifest that all merit is repugnant to grace, since as the Apostle says (Rm 11,6), "if by grace, it is not now by works." Secondly, it may be considered as regards the nature of the thing given, and thus, also, it cannot come under the merit of him who has not grace, both because it exceeds the proportion of nature, and because previous to grace a man in the state of sin has an obstacle to his meriting grace, viz. sin. But when anyone has grace, the grace already possessed cannot come under merit, since reward is the term of the work, but grace is the principle of all our good works, as stated above (Question ). But of anyone merits a further gratuitous gift by virtue of the preceding grace, it would not be the first grace. Hence it is manifest that no one can merit for himself the first grace.
Reply to Objection: 1. As Augustine says (Retract. i, 23), he was deceived on this point for a time, believing the beginning of faith to be from us, and its consummation to be granted us by God; and this he here retracts. And seemingly it is in this sense that he speaks of faith as meriting justification. But if we suppose, as indeed it is a truth of faith, that the beginning of faith is in us from God, the first act must flow from grace; and thus it cannot be meritorious of the first grace. Therefore man is justified by faith, not as though man, by believing, were to merit justification, but that, he believes, whilst he is being justified; inasmuch as a movement of faith is required for the justification of the ungodly, as stated above (Question , Article ).
2. God gives grace to none but to the worthy, not that they were previously worthy, but that by His grace He makes them worthy, Who alone "can make him clean that is conceived of unclean seed" (Jb 14,4).
3. Man's every good work proceeds from the first grace as from its principle; but not from any gift of man. Consequently, there is no comparison between gifts of grace and gifts of men.
Objection: 1. It would seem that a man can merit the first grace for another. Because on Mt 9,2: "Jesus seeing their faith," etc. a gloss says: "How much is our personal faith worth with God, Who set such a price on another's faith, as to heal the man both inwardly and outwardly!" Now inward healing is brought about by grace. Hence a man can merit the first grace for another.
2. Further, the prayers of the just are not void, but efficacious, according to Jc 5,16: "The continued prayer of a just man availeth much." Now he had previously said: "Pray one for another, that you may be saved." Hence, since man's salvation can only be brought about by grace, it seems that one man may merit for another his first grace.
3. Further, it is written (Lc 16,9): "Make unto you friends of the mammon of iniquity, that when you shall fail they may receive you into everlasting dwellings." Now it is through grace alone that anyone is received into everlasting dwellings, for by it alone does anyone merit everlasting life as stated above (Article ; Question , Article ). Hence one man may by merit obtain for another his first grace.
On the contrary It is written (Jr 15,1): "If Moses and Samuel shall stand before Me, My soul is not towards this people" ---yet they had great merit with God. Hence it seems that no one can merit the first grace for another.
I answer that As shown above (Articles ,3,4), our works are meritorious from two causes: first, by virtue of the Divine motion; and thus we merit condignly; secondly, according as they proceed from free-will in so far as we do them willingly, and thus they have congruous merit, since it is congruous that when a man makes good use of his power God should by His super-excellent power work still higher things. And therefore it is clear that no one can merit condignly for another his first grace, save Christ alone; since each one of us is moved by God to reach life everlasting through the gift of grace; hence condign merit does not reach beyond this motion. But Christ's soul is moved by God through grace, not only so as to reach the glory of life everlasting, but so as to lead others to it, inasmuch as He is the Head of the Church, and the Author of human salvation, according to He 2,10: "Who hath brought many children into glory [to perfect] the Author of their salvation."But one may merit the first grace for another congruously; because a man in grace fulfils God's will, and it is congruous and in harmony with friendship that God should fulfil man's desire for the salvation of another, although sometimes there may be an impediment on the part of him whose salvation the just man desires. And it is in this sense that the passage from Jeremias speaks.
Reply to Objection: 1. A man's faith avails for another's salvation by congruous and not by condign merit.
2. The impetration of prayer rests on mercy, whereas condign merit rests on justice; hence a man may impetrate many things from the Divine mercy in prayer, which he does not merit in justice, according to Da 9,18: "For it is not for our justifications that we present our prayers before Thy face, but for the multitude of Thy tender mercies."
3. The poor who receive alms are said to receive others into everlasting dwellings, either by impetrating their forgiveness in prayer, or by meriting congruously by other good works, or materially speaking, inasmuch as by these good works of mercy, exercised towards the poor, we merit to be received into everlasting dwellings.
Summa Th. I-II EN Qu.113 a.8