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Objection 1: It would seem that a man cannot merit an increase of
grace or charity. For when anyone receives the reward he merited no
other reward is due to him; thus it was said of some (Mt. 6:2):
"They have received their reward." Hence, if anyone were to merit
the increase of charity or grace, it would follow that, when his grace
has been increased, he could not expect any further reward, which is
unfitting.
Objection 2: Further, nothing acts beyond its species. But the
principle of merit is grace or charity, as was shown above (Articles
2, 4). Therefore no one can merit greater grace or charity than he
has.
Objection 3: Further, what falls under merit a man merits by every
act flowing from grace or charity, as by every such act a man merits
life everlasting. If, therefore, the increase of grace or charity
falls under merit, it would seem that by every act quickened by charity
a man would merit an increase of charity. But what a man merits, he
infallibly receives from God, unless hindered by subsequent sin; for
it is written (2 Tim. 1:12): "I know Whom I have
believed, and I am certain that He is able to keep that which I have
committed unto Him." Hence it would follow that grace or charity is
increased by every meritorious act; and this would seem impossible
since at times meritorious acts are not very fervent, and would not
suffice for the increase of charity. Therefore the increase of charity
does not come under merit.
On the contrary, Augustine says (super Ep. Joan.; cf. Ep.
clxxxvi) that "charity merits increase, and being increased merits to
be perfected." Hence the increase of grace or charity falls under
merit.
I answer that, As stated above (Articles 6,7), whatever the
motion of grace reaches to, falls under condign merit. Now the motion
of a mover extends not merely to the last term of the movement, but to
the whole progress of the movement. But the term of the movement of
grace is eternal life; and progress in this movement is by the increase
of charity or grace according to Prov. 4:18: "But the path of
the just as a shining light, goeth forward and increaseth even to
perfect day," which is the day of glory. And thus the increase of
grace falls under condign merit.
Reply to Objection 1: Reward is the term of merit. But there is a
double term of movement, viz. the last, and the intermediate, which
is both beginning and term; and this term is the reward of increase.
Now the reward of human favor is as the last end to those who place
their end in it; hence such as these receive no other reward.
Reply to Objection 2: The increase of grace is not above the
virtuality of the pre-existing grace, although it is above its
quantity, even as a tree is not above the virtuality of the seed,
although above its quantity.
Reply to Objection 3: By every meritorious act a man merits the
increase of grace, equally with the consummation of grace which is
eternal life. But just as eternal life is not given at once, but in
its own time, so neither is grace increased at once, but in its own
time, viz. when a man is sufficiently disposed for the increase of
grace.
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