Systematic Theology, by Louis Berkhof - New Leaven

a. The position of Rome on the point in question. The Roman Catholic Church
distinguishes between a meritum de condigno, which represents inherent dignity and
worth, and a meritum de congruo, which is a sort of quasi-merit, something fit to be
rewarded. The former attaches only to works done after regeneration by the aid of
divine grace, and is a merit which intrinsically deserves the reward it receives from the
hand of God. The latter attaches to those dispositions or works which a man may
develop or do before regeneration, in virtue of a mere prevenient grace, and is a merit
which makes it congruous or fitting for God to reward the agent by infusing grace into
his heart. Since the decisions of the Council of Trent are rather dubious on this point,
there is some uncertainty, however, as to the exact position of the Church. The general
idea seems to be that the ability to perform good works in the strict sense of the word
springs from grace infused into the sinner’s heart for the sake of Christ; and that
afterwards these good works merit, that is, give man a just claim to, salvation and glory.
The Church goes even farther than that, and teaches that believers can perform works of
supererogation, can do more than is necessary for their own salvation and can thus lay
by a store of good works, which may accrue to the benefit of others.
b. The Scriptural position on this point. Scripture clearly teaches that the good works of
believers are not meritorious in the proper sense of the word. We should bear in mind,
however, that the word “merit” is employed in a twofold sense, the one strict and
proper, and the other loose. Strictly speaking, a meritorious work is one to which, on
account of its intrinsic value and dignity, the reward is justly due from commutative
justice. Loosely speaking, however, a work that is deserving of approval and to which a
reward is somehow attached (by promise, agreement, or otherwise) is also sometimes
called meritorious. Such works are praiseworthy and are rewarded by God. But,
however this may be, they are surely not meritorious in the strict sense of the word.
They do not, by their own intrinsic moral value, make God a debtor to him who
performs them. In strict justice the good works of believers merit nothing. Some of the
most conclusive passages of Scripture to prove the point under consideration are the
following: Luke 17:9,10; Rom. 5:15-18; 6:23; Eph. 2:8-10; II Tim. 1:9; Tit. 3:5. These
passages clearly show that believers do not receive the inheritance of salvation because
it is due to them in virtue of their good works, but only as a free gift of God. It stands to
reason also that such works cannot be meritorious, for: (1) Believers owe their whole life
to God and therefore cannot merit anything by giving God simply what is His due,
Luke 17:9,10. (2) They cannot perform good works in their own strength, but only in the
strength which God imparts to them from day to day; and in view of that fact they
cannot expect the credit for these works, I Cor. 15:10; Phil. 2:13. (3) Even the best works
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