While the rewards God gives always outweigh the value of the good works we perform (which have value only because of him), the Bible indicates our good works are rewarded and that we merit what God has promised to give us (Rom. 2:6-11, Gal. 6:6-10).
In the second century, the technical term “merit” was introduced as a synonym for the Greek word for “reward.” The Church Fathers point out the role of merit/reward in obtaining final salvation. They say that merit is possible only by God’s grace and only for the person who already has been justified by grace.
This teaching was summarized at the Council of Trent (1546) in response to the Reformers’ rejection of merit. The Council taught that “none of those things which precede justification, whether faith or works, merit the grace of justification; for if it is by grace, it is not now by works; otherwise, as the Apostle [Paul] says, grace is no more grace” (Decree on Justification 8, citing Rom. 11:6).
Justin Martyr
“We have learned from the prophets and we hold it as true that punishments and chastisements and good rewards are distributed according to the merit of each man’s actions. Were this not the case, and were all things to happen according to the decree of fate, there would be nothing at all in our power. If fate decrees that this man is to be good and that one wicked, then neither is the former to be praised nor the latter to be blamed” (First Apology 43 [A.D. 154]).
Tatian
“[T]he wicked man is justly punished, having become depraved of himself; and the just man is worthy of praise for his honest deeds, since it was in his free choice that he did not transgress the will of God” (Address to the Greeks 7 [170]).
Theophilus of Antioch
“He who gave the mouth for speech and formed the ears for hearing and made eyes for seeing will examine everything and will judge justly, granting recompense to each according to merit. To those who seek immortality by the patient exercise of good works [Rom. 2:7], he will give everlasting life, joy, peace, rest, and all good things, which neither eye has seen nor ear has heard, nor has it entered into the heart of man [1 Cor. 2:9]. For the unbelievers and the contemptuous and for those who do not submit to the truth but assent to iniquity . . . there will be wrath and indignation [Rom. 2:8]” (To Autolycus 1:14 [181]).
Irenaeus
“[Paul], an able wrestler, urges us on in the struggle for immortality, so that we may receive a crown and so that we may regard as a precious crown that which we acquire by our own struggle and which does not grow upon us spontaneously. . . . Those things which come to us spontaneously are not loved as much as those which are obtained by anxious care” (Against Heresies 4:37:7 [196]).
Hippolytus
“Standing before [Christ’s] judgment, all of them, men, angels, and demons, crying out in one voice, shall say: `Just is your judgment,’ and the justice of that cry will be apparent in the recompense made to each. To those who have done well, everlasting enjoyment shall be given; while to lovers of evil shall be given eternal punishment” (Against the Greeks [215]).
Cyprian
“[Y]ou who are a matron rich and wealthy, anoint not your eyes with the antimony of the devil, but with the collyrium of Christ, so that you may at last come to see God, when you have merited before God both by your works and by your manner of living” (Works and Almsgivings 14 [253]).
Cyril of Jerusalem
“The root of every good work is the hope of the resurrection, for the expectation of a reward nerves the soul to good work. Every laborer is prepared to endure the toils if he looks forward to the reward of these toils” (Catechetical Lectures 18:1 [350]).
Jerome
“It is our task, according to our different virtues, to prepare for ourselves different rewards. . . . If we were all going to be equal in heaven it would be useless for us to humble ourselves here in order to have a greater place there. . . . Why should virgins persevere? Why should widows toil? Why should married women be content? Let us all sin, and after we repent we shall be the same as the apostles are!” (Against Jovinian 2:32 [393]).
Augustine
“He bestowed forgiveness; the crown he will pay out. Of forgiveness he is the donor; of the crown, he is the debtor. Why debtor? Did he receive something?…The Lord made himself a debtor not by receiving something but by promising something. One does not say to him, ‘Pay for what you received,’ but ‘Pay what you promised'” (Explanations of the Psalms 83:16 [405]).
Augustine
“We are commanded to live righteously, and the reward is set before us of our meriting to live happily in eternity. But who is able to live righteously and do good works unless he has been justified by faith?” (Various Questions to Simplician 1:2:21 [396]).
Augustine
“What merits of his own has the saved to boast of when, if he were dealt with according to his merits, he would be nothing if not damned? Have the just then no merits at all? Of course they do, for they are the just. But they had no merits by which they were made just” (Letters 194:3:6 [418]).
Augustine
“What merit, then, does a man have before grace, by which he might receive grace, when our every good merit is produced in us only by grace and when God, crowning our merits, crowns nothing else but his own gifts to us?” (ibid., 194:5:19).
Prosper of Aquitaine
“Indeed, a man who has been justified, that is, who from impious has been made pious, since he had no antecedent good merit, receives a gift, by which gift he may also acquire merit. Thus, what was begun in him by Christ’s grace can also be augmented by the industry of his free choice, but never in the absence of God’s help, without which no one is able either to progress or to continue in doing good” (Responses on Behalf of Augustine to the Articles of Objections Raised by his Calumniators in Gaul 6 [431-432]).
Second Council of Orange
“[G]race is preceded by no merits. A reward is due to good works, if they are performed, but grace, which is not due, precedes, that they may be done” (Canons on Grace 19 [529]).