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 implies that there is some sort of equality between the value of the action and the reward, so that the reward is due to the agent in justice. If there is not this equality and title in justice, the merit will be only congruous. We can merit condignly an increase of grace, life eternal, and an increase of glory, as the Council of Trent defined. Efficacious graces, by which we receive, preserve, and increase sanctifying grace, and the gift of final perseverance, are the objects of congruous merit.

3. In order that an action may be condignly meritorious, two conditions are required on the part of the agent, two on the part of the action, and one on the part of God.

The agent must be still on his probation in this present life; there is no meriting when man's day is done. He must also be in the state of grace and friendship with God; the actions of one who is out of grace and who is a rebel and an enemy of God cannot deserve any reward from him.

The action itself must be morally good, not bad, as is obvious; and it must be supernatural, elicited by means of grace and from a motive which is rooted in faith. Otherwise it will be merely of the natural order, deserving indeed of a natural reward, but having no proportion to the supernatural end to which we know by faith that man is destined by God.

On the part of God there must be a promise made by him to grant such a reward to such an action. For otherwise, after doing all that we can, we must acknowledge that we are useless servants, who cannot claim anything as due to them in justice from God, their Creator and Lord. He has every claim to our service without our having a strict right to any reward in return. According to the very probable teaching of St Thomas, all the deliberate actions of one who is in a state of grace are either meritorious or sinful. In order to be in a state of grace, such a one must have fulfilled all the duties which bind him under pain of grievous sin, and among these is the obligation of eliciting at the proper times an act of love of God. By such an act the just man refers himself and all he does to God, and thus his good actions are elicited by the help of grace and tend to man's supernatural end, the beatific vision of God. In any case, if we are careful frequently to renew our intention of pleasing God, and with his grace remain free from mortal sin, we may rest in the assured hope that all our good actions are meritorious of life eternal.