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Alphabetical    [«  »]
merest 1
merge 1
merged 5
merit 898
merited 115
meriteth 1
meriting 37
Frequency    [«  »]
916 understand
909 up
900 18
898 merit
891 gift
887 cor
887 various
St. Thomas Aquinas
Summa Theologica

IntraText - Concordances

merit

1-500 | 501-898

    Part, Question
1 1, 1 | Hom. 26), "faith has no merit in those things of ~which 2 1, 1 | prove faith (for thereby the merit of faith would come to an ~ 3 1, 19 | causes, as of nature, or merit, which yet does not happen 4 1, 21 | sometimes as the ~reward of merit. Anselm touches on either 5 1, 22 | to it as a fault, or as a merit; and there is given it accordingly ~ 6 1, 23 | predetermine it all." But human merit and demerit are in us, ~ 7 1, 23 | that ~pertains therefore to merit or demerit is not predestined 8 1, 23 | so insane as to say that merit is the cause of ~divine 9 1, 23 | give glory on ~account of merit, and that He pre-ordained 10 1, 23 | pre-ordained to give grace to merit glory. ~In another way, 11 1, 23 | crown: ~secondly, by the merit of grace; for what we merit, 12 1, 23 | merit of grace; for what we merit, in a certain way is ~ours; 13 1, 26 | to ~God; as neither does merit. Therefore neither does 14 1, 26 | although not acquired by merit.~Aquin.: SMT FP Q[26] A[ 15 1, 48 | For fault ~is to pain what merit is to reward. But reward 16 1, 48 | reward has more good than merit, ~as its end. Therefore 17 1, 48 | fault results in pain, as merit in reward, yet ~fault is 18 1, 48 | account of the pain, as merit is for the reward; ~but 19 1, 60 | the contrary, We neither merit nor demerit by our natural 20 1, 60 | by their love the angels merit or demerit. Therefore there 21 1, 62 | created in grace?~(4) Did they merit their beatitude?~(5) Did 22 1, 62 | enter into beatitude after merit?~(6) Did they receive grace 23 1, 62 | which is the principle of merit. The ~third conversion is 24 1, 62 | seem that the angel did not merit his beatitude. For ~merit 25 1, 62 | merit his beatitude. For ~merit arises from the difficulty 26 1, 62 | OBJ 2: Further, we do not merit by merely natural operations. 27 1, 62 | Therefore he did not thereby ~merit beatitude.~Aquin.: SMT FP 28 1, 62 | grace before whereby to merit ~it. Nor did he merit it 29 1, 62 | to merit ~it. Nor did he merit it afterwards, because thus 30 1, 62 | Consequently the ~angel did not merit his beatitude.~Aquin.: SMT 31 1, 62 | without which there is no merit, ~there would be no difficulty 32 1, 62 | he had beatitude without merit, even as we have ~grace. 33 1, 62 | maintained, that the angels merit beatitude by their present ~ 34 1, 62 | again, to the ~notion of merit: since merit conveys the 35 1, 62 | notion of merit: since merit conveys the idea of a means 36 1, 62 | the sufficient cause of merit; and, ~consequently, an 37 1, 62 | and at the same ~time to merit it.~Aquin.: SMT FP Q[62] 38 1, 62 | OBJ 2: An angel did not merit beatitude by natural movement ~ 39 1, 62 | immediately after one act of merit?~Aquin.: SMT FP Q[62] A[ 40 1, 62 | instantly ~after one act of merit. For it is more difficult 41 1, 62 | at once after one act of ~merit. Therefore neither was the 42 1, 62 | natural condition: while merit comes midway between. Therefore 43 1, 62 | pass through many stages of merit in order to reach ~beatitude.~ 44 1, 62 | from the body, if it has merit deserving ~beatitude, enters 45 1, 62 | act of ~charity, had the merit of beatitude. Therefore, 46 1, 62 | perfection, so is he by merit ~inclined to glory. Hence 47 1, 62 | glory. Hence instantly after merit the angel secured ~beatitude. 48 1, 62 | secured ~beatitude. Now the merit of beatitude in angel and 49 1, 62 | charity is the principle of merit. But there is perfect charity 50 1, 62 | the beatified angels can merit. Now, as merit ~increases, 51 1, 62 | angels can merit. Now, as merit ~increases, the reward of 52 1, 62 | profit were they not to merit thereby, ~nor to advance 53 1, 62 | the beatified angels ~can merit, and can advance in beatitude.~ 54 1, 62 | Para. 1/1~On the contrary, Merit and progress belong to this 55 1, 62 | beatified angels can ~neither merit nor advance in beatitude.~ 56 1, 62 | 1 Para. 1/1~Reply OBJ 1: Merit belongs to a subject which 57 1, 62 | moved. Consequently, to merit belongs to the imperfect ~ 58 1, 62 | perfect charity does not merit but rather ~enjoys the reward. 59 1, 62 | charity has no quality of merit, but belongs rather to the 60 1, 62 | way to an end; and so the merit of beatitude is useful. ~ 61 1, 62 | writers say that they can merit as to their accidental ~ 62 1, 62 | the Blessed can in no wise merit ~without being at the same 63 1, 62 | their beatitude, rather than merit it.~ 64 1, 63 | Further, sin is opposed to merit. But some intellectual nature ~ 65 1, 63 | intellectual nature ~can merit in the first instant of 66 1, 63 | follows immediately ~upon merit; as was said above (Q[62], 67 1, 63 | Reply OBJ 3: All that is in merit is from God; and consequently 68 1, 63 | consequently an angel ~could merit in the first instant of 69 1, 63 | destroying their ~preceding merit; and consequently they were 70 1, 65 | punishments are due to equal merit or demerit. But this ~does 71 1, 65 | since no diversity of ~merit is presupposed.~Aquin.: 72 1, 49 | For fault ~is to pain what merit is to reward. But reward 73 1, 49 | reward has more good than merit, ~as its end. Therefore 74 1, 49 | fault results in pain, as merit in reward, yet ~fault is 75 1, 49 | account of the pain, as merit is for the reward; ~but 76 1, 61 | the contrary, We neither merit nor demerit by our natural 77 1, 61 | by their love the angels merit or demerit. Therefore there 78 1, 63 | created in grace?~(4) Did they merit their beatitude?~(5) Did 79 1, 63 | enter into beatitude after merit?~(6) Did they receive grace 80 1, 63 | which is the principle of merit. The ~third conversion is 81 1, 63 | seem that the angel did not merit his beatitude. For ~merit 82 1, 63 | merit his beatitude. For ~merit arises from the difficulty 83 1, 63 | OBJ 2: Further, we do not merit by merely natural operations. 84 1, 63 | Therefore he did not thereby ~merit beatitude.~Aquin.: SMT FP 85 1, 63 | grace before whereby to merit ~it. Nor did he merit it 86 1, 63 | to merit ~it. Nor did he merit it afterwards, because thus 87 1, 63 | Consequently the ~angel did not merit his beatitude.~Aquin.: SMT 88 1, 63 | without which there is no merit, ~there would be no difficulty 89 1, 63 | he had beatitude without merit, even as we have ~grace. 90 1, 63 | maintained, that the angels merit beatitude by their present ~ 91 1, 63 | again, to the ~notion of merit: since merit conveys the 92 1, 63 | notion of merit: since merit conveys the idea of a means 93 1, 63 | the sufficient cause of merit; and, ~consequently, an 94 1, 63 | and at the same ~time to merit it.~Aquin.: SMT FP Q[62] 95 1, 63 | OBJ 2: An angel did not merit beatitude by natural movement ~ 96 1, 63 | immediately after one act of merit?~Aquin.: SMT FP Q[62] A[ 97 1, 63 | instantly ~after one act of merit. For it is more difficult 98 1, 63 | at once after one act of ~merit. Therefore neither was the 99 1, 63 | natural condition: while merit comes midway between. Therefore 100 1, 63 | pass through many stages of merit in order to reach ~beatitude.~ 101 1, 63 | from the body, if it has merit deserving ~beatitude, enters 102 1, 63 | act of ~charity, had the merit of beatitude. Therefore, 103 1, 63 | perfection, so is he by merit ~inclined to glory. Hence 104 1, 63 | glory. Hence instantly after merit the angel secured ~beatitude. 105 1, 63 | secured ~beatitude. Now the merit of beatitude in angel and 106 1, 63 | charity is the principle of merit. But there is perfect charity 107 1, 63 | the beatified angels can merit. Now, as merit ~increases, 108 1, 63 | angels can merit. Now, as merit ~increases, the reward of 109 1, 63 | profit were they not to merit thereby, ~nor to advance 110 1, 63 | the beatified angels ~can merit, and can advance in beatitude.~ 111 1, 63 | Para. 1/1~On the contrary, Merit and progress belong to this 112 1, 63 | beatified angels can ~neither merit nor advance in beatitude.~ 113 1, 63 | 1 Para. 1/1~Reply OBJ 1: Merit belongs to a subject which 114 1, 63 | moved. Consequently, to merit belongs to the imperfect ~ 115 1, 63 | perfect charity does not merit but rather ~enjoys the reward. 116 1, 63 | charity has no quality of merit, but belongs rather to the 117 1, 63 | way to an end; and so the merit of beatitude is useful. ~ 118 1, 63 | writers say that they can merit as to their accidental ~ 119 1, 63 | the Blessed can in no wise merit ~without being at the same 120 1, 63 | their beatitude, rather than merit it.~ 121 1, 64 | Further, sin is opposed to merit. But some intellectual nature ~ 122 1, 64 | intellectual nature ~can merit in the first instant of 123 1, 64 | follows immediately ~upon merit; as was said above (Q[62], 124 1, 64 | Reply OBJ 3: All that is in merit is from God; and consequently 125 1, 64 | consequently an angel ~could merit in the first instant of 126 1, 64 | destroying their ~preceding merit; and consequently they were 127 1, 66 | punishments are due to equal merit or demerit. But this ~does 128 1, 66 | since no diversity of ~merit is presupposed.~Aquin.: 129 1, 89 | condition, and differ only by merit; so that some of them - 130 1, 93 | while in the ~state of merit, what had been promised 131 1, 93 | advance in knowledge and merit; indeed, the soul seems 132 1, 93 | man would have advanced in merit ~in that state of life; 133 1, 93 | knowledge and advance in merit; since one man cannot be 134 1, 93 | cannot be a principle of ~merit to another, although he 135 1, 94 | has grace can advance by merit. Therefore the first ~man 136 1, 94 | Dei xiii, 13; De Pecc. Merit. et Remiss. i, 16]. Now 137 1, 94 | that he could advance ~by merit, but by virtue of the grace 138 1, 94 | Para. 1/1~Reply OBJ 6: We merit glory by an act of grace; 139 1, 94 | of grace; but we do not merit ~grace by an act of nature; 140 1, 94 | since grace is the source of merit, our ~actions are more meritorious.~ 141 1, 94 | difficulty are required for merit; for it ~is written (2 Tm. 142 1, 94 | is greater efficacy for merit.~Aquin.: SMT FP Q[95] A[ 143 1, 94 | temptation; whereas he does merit now, when he ~resists." 144 1, 94 | Para. 1/2~I answer that, Merit as regards degree may be 145 1, 94 | which is grace and charity. Merit thus measured corresponds ~ 146 1, 94 | Secondly, the degree of merit is measured ~by the degree 147 1, 94 | these ~cases the degree of merit corresponds to the accidental 148 1, 94 | consider the degree ~of merit on the part of grace, which 149 1, 94 | degree, a greater reason for merit exists ~after sin, on account 150 1, 94 | belong to the degree of merit ~according to the proportionate 151 1, 94 | man would not have gained merit in resisting ~temptation, 152 1, 94 | even as now there is no merit to those who have not grace. ~ 153 1, 96 | remission of guilt and the merit of glory; yet he did not 154 1, 98 | Augustine says (De Pecc. Merit. et Remiss. ~i, 38): "This 155 1, 99 | which is the principle of merit, but with ~original righteousness. 156 1, 104 | thereby forfeit the motive for merit or demerit. ~(tm)Aquin.: 157 1, 107 | difference of preceding merit. As to the execution of 158 1, 107 | the gift of grace men can merit glory in such a ~degree 159 1, 108 | imperfect, which is ~that of merit; and the perfect, which 160 1, 113 | but he cannot ~advance in merit without the Divine assistance, 161 1, 116 | great ~charity that they can merit a higher degree of beatitude 162 2, 5 | which is given according to merit, is Happiness itself. Therefore 163 2, 5 | peculiar to Him: for Christ's merit avails baptized children 164 2, 7 | acts under the aspect of merit and ~demerit, which is proper 165 2, 18 | evil of a ~human act, as merit or demerit, sin and guilt.~ 166 2, 19 | is that a man does ~not merit as much as he intends to 167 2, 19 | as much as he intends to merit: because the quantity of 168 2, 19 | because the quantity of merit ~is measured by the intensity 169 2, 20 | as these redound ~to the merit of the preacher, as is evident 170 2, 20 | Hence ~they redound to the merit of the preacher: especially 171 2, 21 | malice. For we speak of merit ~or demerit in relation 172 2, 21 | Therefore a man does ~not merit punishment or reward, through 173 2, 21 | Therefore a man does not ~merit or demerit, from the fact 174 2, 21 | answer that, We speak of merit and demerit, in relation 175 2, 21 | is a twofold measure of merit or demerit in his action: 176 2, 21 | to the end; and that its merit or ~demerit depends on the 177 2, 21 | as stated ~above (A[3]), merit and demerit imply relation 178 2, 21 | an instrument acquires no merit or demerit in the sight ~ 179 2, 21 | a human action acquires merit or demerit through being ~ 180 2, 21 | or evil action acquires merit or demerit in ~God's sight.~ 181 2, 21 | respect of which we speak of merit and ~demerit. Therefore 182 2, 21 | good and evil, acquires merit ~or demerit in God's sight.~ 183 2, 21 | stated above (A[3]), acquires merit or ~demerit, through being 184 2, 21 | good and evil, acquire merit or demerit, in the sight 185 2, 21 | that human actions acquire merit or demerit in ~reference 186 2, 21 | his action, he acquires merit or ~demerit in God's sight.~ 187 2, 21 | action of his ~acquires merit or demerit in relation to 188 2, 21 | whether good or bad, acquires merit or demerit in the ~sight 189 2, 39 | sorrow lessens praise or merit: for the Apostle says (2 190 2, 39 | obstacle to the praise and merit of the virtuous good; for 191 2, 55 | OBJ 3: Further, we do not merit by our habits, but by our 192 2, 55 | otherwise a man would merit continually, even while 193 2, 55 | while asleep. But we do ~merit by our virtues. Therefore 194 2, 55 | Reply OBJ 3: We are said to merit by something in two ways. 195 2, 55 | two ways. First, as by ~merit itself, just as we are said 196 2, 55 | by running; and thus we merit by ~acts. Secondly, we are 197 2, 55 | Secondly, we are said to merit by something as by the principle ~ 198 2, 55 | the principle ~whereby we merit, as we are said to run by 199 2, 55 | and thus are ~we said to merit by virtues and habits.~Aquin.: 200 2, 57 | this way too there can be merit in the acts of these habits, 201 2, 57 | contemplative life has ~greater merit than the active life."~Aquin.: 202 2, 69 | and this is by way ~of merit; secondly, by a kind of 203 2, 69 | dispositions ~included in the merit. For cleanness of the eye 204 2, 71 | includes an action. For as merit is ~compared with virtue, 205 2, 71 | vice. Now there can be ~no merit without an action. Neither, 206 2, 71 | ought; while there can be no merit, unless a man do willingly 207 2, 71 | wherefore there can be no merit without act, whereas there ~ 208 2, 77 | in the same relation to merit, as ~an evil passion does 209 2, 77 | a good passion increases merit: for a ~man seems to merit 210 2, 77 | merit: for a ~man seems to merit the more, according as he 211 2, 77 | judgment of reason ~increases merit; but if it precede, so that 212 2, 81 | Retract. i, 9; De Pecc. Merit. et ~Remiss. ix; Contra 213 2, 82 | Baptism of infants ~(De Pecc. Merit. et Remiss. i, 39) that 214 2, 85 | suffering, in order that we may merit the ~impassibility of glory, 215 2, 93 | are not in the state of merit. Therefore they are not 216 2, 98 | was it on account of the merit of Abraham himself that ~ 217 2, 109 | Whether without grace he can merit eternal life?~(6) Whether 218 2, 109 | Para. 1/1~Whether man can merit everlasting life without 219 2, 109 | would seem that man can merit everlasting life without 220 2, 109 | Hence it seems that man can merit everlasting life of himself.~ 221 2, 109 | without grace man cannot merit ~everlasting life; yet he 222 2, 110 | 1~OBJ 2: Further, "Man's merit springs from grace" as Augustine 223 2, 110 | et Lib. Arbit. vi). Now merit consists in acts, which 224 2, 111 | to man without preceding ~merit, since nature is presupposed 225 2, 111 | nature is presupposed to merit. Therefore nature itself 226 2, 111 | of nature, and beyond the merit of the person. But whereas 227 2, 111 | first, as arising from ~merit; and this regards the person 228 2, 111 | second. Hence they especially merit ~the name of grace.~Aquin.: 229 2, 112 | it does not suffice for merit, since man is not yet justified 230 2, 112 | justified by ~grace, and merit can only arise from grace, 231 2, 112 | have grace to enable us to ~merit them. Or it may be said 232 2, 113 | operating grace; and (2) merit, which ~is the effect of 233 2, 113 | without which there is no merit, as we shall state further 234 2, 114 | 114] Out. Para. 1/1 - OF MERIT (TEN ARTICLES)~We must now 235 2, 114 | ARTICLES)~We must now consider merit, which is the effect of 236 2, 114 | inquiry:~(1) Whether a man can merit anything from God?~(2) Whether 237 2, 114 | without grace anyone can merit eternal life?~(3) Whether 238 2, 114 | Whether anyone with grace may merit eternal life condignly?~( 239 2, 114 | grace is the principle of merit?~(5) Whether a man may merit 240 2, 114 | merit?~(5) Whether a man may merit the first grace for himself?~( 241 2, 114 | himself?~(6) Whether he may merit it for someone else?~(7) 242 2, 114 | 7) Whether anyone can merit restoration after sin?~( 243 2, 114 | sin?~(8) Whether he can merit for himself an increase 244 2, 114 | charity?~(9) Whether he can merit final perseverance?~(10) 245 2, 114 | temporal goods fall under merit?~Aquin.: SMT FS Q[114] A[ 246 2, 114 | Para. 1/1~Whether a man may merit anything from God?~Aquin.: 247 2, 114 | would seem that a man can merit nothing from God. For no 248 2, 114 | do." ~Therefore a man can merit nothing from God.~Aquin.: 249 2, 114 | thy hand." Hence a man can merit nothing from God.~Aquin.: 250 2, 114 | to him?" Hence no one can merit anything ~from God.~Aquin.: 251 2, 114 | something bestowed by reason of merit. Hence it ~would seem that 252 2, 114 | would seem that a man may merit from God.~Aquin.: SMT FS 253 2, 114 | Para. 1/2~I answer that, Merit and reward refer to the 254 2, 114 | there is the character of merit and reward simply. But where 255 2, 114 | there is no character of merit simply, ~but only relatively, 256 2, 114 | man ~from God. Hence man's merit with God only exists on 257 2, 114 | action has the character ~of merit, which is not so in other 258 2, 114 | worship of Him. ~Hence we merit from God, not that by our 259 2, 114 | action has the character of merit, only on the ~presupposition 260 2, 114 | anyone without grace can merit eternal life?~Aquin.: SMT 261 2, 114 | without grace anyone can merit eternal life. ~For man merits 262 2, 114 | endowments and without grace can merit beatitude which is eternal 263 2, 114 | if ~he who has grace can merit eternal life to some extent, 264 2, 114 | liberality. Now a man may merit from another, even though 265 2, 114 | a man without grace may merit eternal life.~Aquin.: SMT 266 2, 114 | one reason why man cannot merit eternal ~life without grace, 267 2, 114 | endowments, viz. because man's ~merit depends on the Divine pre-ordination. 268 2, 114 | state of mortal sin can merit eternal life unless first 269 2, 114 | from man. Hence a man can merit nothing from ~God except 270 2, 114 | made to ~him?" But man may merit from man, before he has 271 2, 114 | God, since one man cannot merit from another ~whom he has 272 2, 114 | Whether a man in grace can merit eternal life condignly?~ 273 2, 114 | that a man in grace cannot merit eternal life ~condignly, 274 2, 114 | not from mercy, but from merit. Hence it would ~seem that 275 2, 114 | a man with grace cannot merit life everlasting condignly.~ 276 2, 114 | Para. 1/1 ~OBJ 3: Further, merit that equals the reward, 277 2, 114 | with grace a man cannot merit eternal life condignly.~ 278 2, 114 | For thus the value of its ~merit depends upon the power of 279 2, 114 | viz. God's mercy. But our merit is a ~subsequent cause.~ 280 2, 114 | grace is the principle of merit through charity rather than 281 2, 114 | is not the principle of merit through ~charity rather 282 2, 114 | equally a principle of merit.~Aquin.: SMT FS Q[114] A[ 283 2, 114 | no greater principle of merit than any other virtue.~Aquin.: 284 2, 114 | the greatest principle of merit would seem to be the one ~ 285 2, 114 | are a greater principle of merit than charity.~Aquin.: SMT 286 2, 114 | living "God." Hence the merit of eternal life rests chiefly ~ 287 2, 114 | acts have the nature of merit from two causes: first and 288 2, 114 | inasmuch as acts are said to merit that good ~to which man 289 2, 114 | in both these ways does merit chiefly rest ~with charity. 290 2, 114 | commanded by charity. Hence the merit of life everlasting pertains 291 2, 114 | Hence, even inasmuch as merit depends ~on voluntariness, 292 2, 114 | depends ~on voluntariness, merit is chiefly attributed to 293 2, 114 | pertains to the increase of merit; and thus charity does not 294 2, 114 | and this toil lessens ~merit and is removed by charity.~ 295 2, 114 | Para. 1/1~Whether a man may merit for himself the first grace?~ 296 2, 114 | would seem that a man may merit for himself the first grace, ~ 297 2, 114 | grace. Therefore a man may merit the ~first grace.~Aquin.: 298 2, 114 | condignly. Therefore ~we may merit the first grace condignly.~ 299 2, 114 | Further, with men we may merit a gift already received. 300 2, 114 | man, by subsequent works, merit the first grace already ~ 301 2, 114 | works. Hence a ~man may not merit the first grace.~Aquin.: 302 2, 114 | it is manifest that all merit ~is repugnant to grace, 303 2, 114 | it cannot come under the ~merit of him who has not grace, 304 2, 114 | possessed cannot come under merit, since reward is the term ~ 305 2, 114 | manifest that no one can merit for himself the first grace.~ 306 2, 114 | man, by believing, were to merit ~justification, but that, 307 2, 114 | Para. 1/1~Whether a man can merit the first grace for another?~ 308 2, 114 | would seem that a man can merit the first grace for another. ~ 309 2, 114 | by grace. Hence a man can merit the first ~grace for another.~ 310 2, 114 | it seems that one man may merit for another his first grace.~ 311 2, 114 | by it alone does anyone merit ~everlasting life as stated 312 2, 114 | Hence one man may ~by merit obtain for another his first 313 2, 114 | people" - yet they had ~great merit with God. Hence it seems 314 2, 114 | it seems that no one can merit the first ~grace for another.~ 315 2, 114 | Divine motion; and thus we merit ~condignly; secondly, according 316 2, 114 | thus they have congruous merit, since it is ~congruous 317 2, 114 | is clear ~that no one can merit condignly for another his 318 2, 114 | of grace; hence condign merit does not reach beyond this ~ 319 2, 114 | Body Para. 2/2~But one may merit the first grace for another 320 2, 114 | congruous ~and not by condign merit.~Aquin.: SMT FS Q[114] A[ 321 2, 114 | mercy, whereas condign ~merit rests on justice; hence 322 2, 114 | prayer, which he does not merit in justice, according to ~ 323 2, 114 | exercised towards the poor, we ~merit to be received into everlasting 324 2, 114 | Para. 1/1~Whether a man may merit restoration after a fall?~ 325 2, 114 | would seem that anyone may merit for himself restoration 326 2, 114 | ask of God, he may justly merit. Now ~nothing may more justly 327 2, 114 | forsake me." Hence a man ~may merit to be restored after a fall.~ 328 2, 114 | man may, to some extent, merit for another his restoration 329 2, 114 | more, therefore, may he merit for himself ~restoration 330 2, 114 | again. Hence no one can merit for ~himself restoration 331 2, 114 | answer that, No one can merit for himself restoration 332 2, 114 | or congruously. He cannot merit for himself ~condignly, 333 2, 114 | since the reason of this merit depends on the motion of 334 2, 114 | restored, do ~not fall under merit - the motion of the preceding 335 2, 114 | them. Again, congruous merit, whereby one merits the 336 2, 114 | is the ~efficacy of such merit impeded by the obstacle 337 2, 114 | therefore a man can nowise merit for himself restoration ~ 338 2, 114 | depends on ~justice by way of merit, but only on mercy.~Aquin.: 339 2, 114 | Anyone may congruously merit for another his first grace, ~ 340 2, 114 | recedes from justice after the merit of ~grace.~Aquin.: SMT FS 341 2, 114 | impediment to the preceding merit, so ~that it does not obtain 342 2, 114 | Para. 1/1~Whether a man may merit the increase of grace or 343 2, 114 | would seem that a man cannot merit an increase of grace or ~ 344 2, 114 | Hence, if anyone were to merit the increase of charity 345 2, 114 | species. But the principle of ~merit is grace or charity, as 346 2, 114 | Therefore no ~one can merit greater grace or charity 347 2, 114 | Further, what falls under merit a man merits by every act 348 2, 114 | or charity falls under ~merit, it would seem that by every 349 2, 114 | by charity a man would ~merit an increase of charity. 350 2, 114 | charity does not come under merit.~Aquin.: SMT FS Q[114] A[ 351 2, 114 | grace or charity falls under merit.~Aquin.: SMT FS Q[114] A[ 352 2, 114 | to, falls under condign merit. Now the motion of a mover 353 2, 114 | grace falls under condign merit.~Aquin.: SMT FS Q[114] A[ 354 2, 114 | 1: Reward is the term of merit. But there is a double term 355 2, 114 | Para. 1/1~Whether a man may merit perseverance?~Aquin.: SMT 356 2, 114 | would seem that anyone may merit perseverance. For what a 357 2, 114 | asking, can come under the merit of anyone that is in grace. ~ 358 2, 114 | perseverance may come ~under the merit of whoever has grace.~Aquin.: 359 2, 114 | able to sin comes under merit, for we merit eternal life, 360 2, 114 | comes under merit, for we merit eternal life, of ~which 361 2, 114 | more, therefore, may we ~merit not to sin, i.e. to persevere.~ 362 2, 114 | already possess. But a man may merit an increase of grace, as ~ 363 2, 114 | more, therefore, may he merit perseverance ~in the grace 364 2, 114 | On the contrary, What we merit, we obtain from God, unless 365 2, 114 | thus ~if anyone were to merit perseverance, God would 366 2, 114 | perseverance does not come under merit.~Aquin.: SMT FS Q[114] A[ 367 2, 114 | mover, falls under human merit; and not what is related 368 2, 114 | aforesaid movement falls under merit; ~but perseverance of the 369 2, 114 | wayfarer does not fall under merit, since it ~depends solely 370 2, 114 | is the principle of all merit. ~Now God freely bestows 371 2, 114 | prayer things that we do not merit, since ~God hears sinners 372 2, 114 | sins, which they do not ~merit, as appears from Augustine [* 373 2, 114 | it does not ~fall under merit.~Aquin.: SMT FS Q[114] A[ 374 2, 114 | temporal goods fall under merit?~Aquin.: SMT FS Q[114] A[ 375 2, 114 | temporal goods fall under merit. For what is ~promised to 376 2, 114 | of justice, falls under merit. Now, temporal ~goods were 377 2, 114 | temporal goods fall under merit.~Aquin.: SMT FS Q[114] A[ 378 2, 114 | would seem to fall under merit, which God bestows ~on anyone 379 2, 114 | temporal goods fall ~under merit.~Aquin.: SMT FS Q[114] A[ 380 2, 114 | Further, as good is to merit so is evil to demerit. But 381 2, 114 | temporal goods ~fall under merit.~Aquin.: SMT FS Q[114] A[ 382 2, 114 | contrary, What falls under merit does not come upon all ~ 383 2, 114 | goods do not fall under merit.~Aquin.: SMT FS Q[114] A[ 384 2, 114 | answer that, What falls under merit is the reward or wage, which 385 2, 114 | these fall simply under ~merit. But the relative, not the 386 2, 114 | this does not fall ~under merit simply, but relatively.~ 387 2, 114 | directly and simply under merit, even as increase of grace, 388 2, 114 | thus they do not fall under merit ~simply, but relatively, 389 2, 1 | only outwardly ~but also by merit. Hence the confession of 390 2, 2 | human reason diminishes the merit of faith?~Aquin.: SMT SS 391 2, 2 | For the ~principle of all merit is charity, as stated above ( 392 2, 2 | meritorious, since we do not merit by our natural ~gifts, so 393 2, 2 | does not seem to imply any merit on his part, ~since he is 394 2, 2 | seemingly, he gains no merit thereby. Therefore to ~believe 395 2, 2 | the case if they did not merit ~by believing. Therefore 396 2, 2 | which is the principle of ~merit, as matter to form: whereas 397 2, 2 | hence he does not lose the merit.~Aquin.: SMT SS Q[2] A[10] 398 2, 2 | what we believe lessen the merit of faith?~Aquin.: SMT SS 399 2, 2 | what we believe lessen ~the merit of faith. For Gregory says ( 400 2, 2 | Evang.) that "there is ~no merit in believing what is shown 401 2, 2 | provides sufficient proof, the merit of faith is altogether taken ~ 402 2, 2 | of faith, diminishes the merit of believing.~Aquin.: SMT 403 2, 2 | lessens the ~amount of merit, since "happiness is the 404 2, 2 | matters of faith diminish the merit of faith.~Aquin.: SMT SS 405 2, 2 | opposition to faith increases the merit of faith whether it consist 406 2, 2 | support of faith diminish the merit of faith. ~Aquin.: SMT SS 407 2, 2 | imply a diminution in the merit of faith. Therefore ~reason 408 2, 2 | reason does not diminish the merit of faith.~Aquin.: SMT SS 409 2, 2 | human reason diminishes the merit ~of faith. In this sense 410 2, 2 | reason does not exclude ~the merit of faith but is a sign of 411 2, 2 | but is a sign of greater merit. Thus again, in moral ~virtues 412 2, 2 | the existence of God, the merit of his faith is not, for 413 2, 2 | reasons do not diminish the merit or ~the measure of faith. 414 2, 2 | unseen; and so the measure of merit ~is not diminished.~Aquin.: 415 2, 2 | persecution, increases the merit of faith, ~in so far as 416 2, 2 | Hence the martyrs had more merit of faith, through not renouncing 417 2, 2 | even the wise have greater merit of faith, ~through not renouncing 418 2, 2 | not always ~diminish the merit of faith.~ 419 2, 8 | the others, one by way of merit, viz. cleanness of heart; 420 2, 9 | this ~beatitude, as the merit, and the resulting consolation, 421 2, 12 | life, man acquires neither merit nor sin, which ~he did not 422 2, 12 | 2 Para. 1/1~Reply OBJ 2: Merit and demerit belong to the 423 2, 17 | there accrues to man no merit or demerit ~that he had 424 2, 17 | the blessed increase their merit: ~but both these things 425 2, 22 | of charity is the root of merit: and, given ~that the will 426 2, 23 | that by increase it may merit ~perfection." ~Aquin.: SMT 427 2, 23 | every act of charity can merit everlasting life; and this 428 2, 23 | effectively or by way of merit. But mortal ~sin does not 429 2, 23 | on (A[12]), and by way of merit, since ~when, by sinning 430 2, 23 | effectively or by way of merit. Not effectively, because 431 2, 23 | too, ~venial sin does not merit diminution of charity; for 432 2, 25 | for advancing by means of merit to a yet greater reward, 433 2, 26 | there seems to be ~more merit, since "every man shall 434 2, 26 | sake does not diminish the merit, but is the entire ~reason 435 2, 26 | is the entire ~reason for merit.~Aquin.: SMT SS Q[27] A[ 436 2, 26 | to do with the ~reason of merit and virtue. Therefore it 437 2, 27 | through charity that we merit happiness. ~Now mourning, 438 2, 27 | those things ~whereby we merit happiness, according to 439 2, 28 | OBJ 2: Further, we do not merit except by acts of virtue. 440 2, 30 | Compensation does not detract from merit and praise if it ~be not 441 2, 30 | goods does not detract ~from merit, as the intention of gaining 442 2, 30 | Para. 1/1~Reply OBJ 3: The merit of an almsgiver depends 443 2, 30 | things, but he intends to merit a spiritual ~fruit through 444 2, 30 | be that you may have the merit of a good ~stewardship, 445 2, 30 | eternally, ~through the merit of the recipient, who prays 446 2, 43 | of wisdom, both as to the merit and as to the reward. The 447 2, 43 | and as to the reward. The merit is ~denoted in the words, " 448 2, 56 | virtuous actions ~that we gain merit. Therefore justice is not 449 2, 56 | constraint," and ~this removes merit, since it runs counter to 450 2, 56 | necessity does not remove merit, ~when a man does voluntarily 451 2, 64 | be that you may have the merit of a good stewardship, and ~ 452 2, 71 | wickedness, in order that our merit may be the greater." Therefore 453 2, 71 | and the robbed may gain merit by patience.~ 454 2, 77 | Nom. iv]. Wherefore ~the merit of justice requires an act, 455 2, 79 | supererogation, but not the merit of virtue, provided it be ~ 456 2, 80 | has a special reason for merit. Therefore devotion ~is 457 2, 81 | beatitude and ~whereby we merit it: and these the saints 458 2, 81 | principally, according to the merit whereby we merit beatitude 459 2, 81 | to the merit whereby we merit beatitude by obeying ~God, 460 2, 81 | as it were helping us to ~merit, and in this respect we 461 2, 81 | saints in heaven do not merit for themselves, neither 462 2, 81 | by charity, and this is merit. In order to realize ~this 463 2, 81 | lacking, prayer lacks both merit and impetration: ~because, 464 2, 81 | is not meritorious. All merit proceeds ~from grace. But 465 2, 81 | Yet it does not always merit this, ~because even the 466 2, 81 | faith is not ~sufficient for merit, as instanced in those who 467 2, 81 | reward is not ~due save to merit. Therefore prayer is meritorious.~ 468 2, 81 | the eternal good that we merit to enjoy. Yet prayer proceeds ~ 469 2, 81 | Reply OBJ 2: Sometimes the merit of prayer regards chiefly 470 2, 81 | For the chief object of merit ~is beatitude, whereas the 471 2, 81 | our ~beatitude, we do not merit it; and sometimes by asking 472 2, 81 | desiring ~such things we lose merit for instance if we ask of 473 2, 81 | although he who prays may merit eternal life by ~praying, 474 2, 81 | praying, yet he does not merit to obtain what he asks for. 475 2, 81 | conducive to salvation, we merit it not only ~by praying, 476 2, 81 | a man cannot condignly merit eternal life for another, 477 2, 81 | sometimes one cannot condignly ~merit for another things that 478 2, 81 | impetrate from God what they merit, as stated ~above (A[15], 479 2, 81 | ad 2). But sinners cannot merit anything since they lack ~ 480 2, 81 | because the sinner does ~not merit to be heard, but out of 481 2, 81 | be impetrative, because merit depends on justice, whereas 482 2, 81 | which he is ~excluded by merit, and consequently he is 483 2, 81 | for benefits received we merit to receive yet ~greater 484 2, 92 | demons by reason of the merit of their ~virtue. To all 485 2, 98 | and as synonymous with merit: nor does it reach to the ~ 486 2, 98 | Rm. 8:18), and because ~merit consists chiefly, not in 487 2, 101 | more ~excellent than the merit. Therefore honor does not 488 2, 102 | with a prompt will, one's merit is not ~for that reason 489 2, 102 | to mutable things, so the merit of a virtuous act consists 490 2, 106 | do not belong to it in merit.~Aquin.: SMT SS Q[108] A[ 491 2, 106 | greater daring; or by way of "merit," as the sinful subjects 492 2, 106 | as the sinful subjects merit a ~sinful superior, according 493 2, 108 | For thereby they could merit, not indeed ~eternal reward, 494 2, 109 | are unable to attain the merit of perfection. ~We must 495 2, 109 | without ~attaining the merit of perfection, are dissemblers, 496 2, 115 | that they may obtain the merit of a good stewardship. But 497 2, 120 | are not the subject of ~merit or demerit except in so 498 2, 122 | of baptized children the merit ~of Christ is conducive 499 2, 122 | slain for Christ's sake the merit of Christ's ~martyrdom is 500 2, 122 | Para. 1/1~Reply OBJ 4: The merit of martyrdom is not after


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