Whether the Actions of the First Man Were Less Meritorious Than Ours
Are?
Objection 1: It would seem that the actions of the first man were
less meritorious than ours are. For grace is given to us through the
mercy of God, Who succors most those who are most in need. Now we are
more in need of grace than was man in the state of innocence.
Therefore grace is more copiously poured out upon us; and since grace
is the source of merit, our actions are more meritorious.
Obj. 2: Further, struggle and difficulty are required for merit; for
it is written (2 Tim. 2:5): "He . . . is not crowned except he strive
lawfully" and the Philosopher says (Ethic. ii, 3): "The object of
virtue is the difficult and the good." But there is more strife and
difficulty now. Therefore there is greater efficacy for merit.
Obj. 3: Further, the Master says (Sent. ii., D, xxiv) that "man would
not have merited in resisting temptation; whereas he does merit now,
when he resists." Therefore our actions are more meritorious than in
the primitive state.
_On the contrary,_ if such were the case, man would be better off
after sinning.
_I answer that,_ Merit as regards degree may be gauged in two ways.
First, in its root, which is grace and charity. Merit thus measured
corresponds in degree to the essential reward, which consists in the
enjoyment of God; for the greater the charity whence our actions
proceed, the more perfectly shall we enjoy God. Secondly, the degree
of merit is measured by the degree of the action itself. This degree
is of two kinds, absolute and proportional. The widow who put two
mites into the treasury performed a deed of absolutely less degree
than the others who put great sums therein. But in proportionate
degree the widow gave more, as Our Lord said; because she gave more in
proportion to her means. In each of these cases the degree of merit
corresponds to the accidental reward, which consists in rejoicing for
created good.
We conclude therefore that in the state of innocence man's works were
more meritorious than after sin was committed, if we consider the
degree of merit on the part of grace, which would have been more
copious as meeting with no obstacle in human nature: and in like
manner, if we consider the absolute degree of the work done; because,
as man would have had greater virtue, he would have performed greater
works. But if we consider the proportionate degree, a greater reason
for merit exists after sin, on account of man's weakness; because a
small deed is more beyond the capacity of one who works with
difficulty than a great deed is beyond one who performs it easily.
Reply Obj. 1: After sin man requires grace for more things than
before sin; but he does not need grace more; forasmuch as man even
before sin required grace to obtain eternal life, which is the chief
reason for the need of grace. But after sin man required grace also
for the remission of sin, and for the support of his weakness.
Reply Obj. 2: Difficulty and struggle belong to the degree of merit
according to the proportionate degree of the work done, as above
explained. It is also a sign of the will's promptitude striving after
what is difficult to itself: and the promptitude of the will is
caused by the intensity of charity. Yet it may happen that a person
performs an easy deed with as prompt a will as another performs an
arduous deed; because he is ready to do even what may be difficult to
him. But the actual difficulty, by its penal character, enables the
deed to satisfy for sin.
Reply Obj. 3: The first man would not have gained merit in resisting
temptation, according to the opinion of those who say that he did not
possess grace; even as now there is no merit to those who have not
grace. But in this point there is a difference, inasmuch as in the
primitive state there was no interior impulse to evil, as in our
present state. Hence man was more able then than now to resist
temptation even without grace.
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