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But, whereas, in contract, I merit by virtue of my own power and the other contractor's need, in the case of the gift, I merit only by the benignity of the giver, and to the extent that, when he has given it, it shall be mine rather than another's. This distinction he believes to coincide with the scholastic separation of merilum congrui and merilum condigni.
And this I think to be the meaning of that distinction of the Schooles, between Meritum Congrui, and Meritum Condigni. But because no man can demand a right to it, by his own Righteousnesse, or any other power in himselfe, but by the Free Grace of God onely; they say, no man can Merit Paradise Ex Condigno.
For the scholastics, moved by this reason, seem to have devised the meritum condigni. For this consideration can greatly exercise the human mind. We will therefore reply briefly.
Therefore we justly find fault with the doctrine concerning meritum condigni, since it teaches nothing of justifying faith, and obscures the glory and office of Christ as Mediator. Nor should we be regarded as teaching anything new in this matter, since the Church Fathers have so clearly handed down the doctrine that even in good works we need mercy. Scripture also often inculcates the same.
But, good God, what manner of fellows be these which blame us for disagreeing? And do all they themselves, ween you, agree well together? Is every one of them fully resolved what to follow? Hath there been no strifes, no debates, no quarrels among them at no time? Why then do the Scotists and the Thomists, about that they call meritum congrui and meritum condigni, no better agree together?
And this is a noble service of God, which serves God by giving Him the honor, and by esteeming His mercy and promise so sure that without merit we can receive and expect from Him all manner of blessings. Hence it can also be understood why we find fault with the doctrine of the adversaries concerning meritum condigni.
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