In Christian theology, merit (Latin: meritum) accrues when a believer's good work incurs "a future reward from a graceful God".
Both Catholics and Lutherans affirm the common Christian belief that a person's justification is not determined by that person's merit: "By grace alone, in faith in Christ's saving work and not because of any merit on our part, we are accepted by God and receive the Holy Spirit, who renews our hearts while equipping and calling us to good works".
In Catholic theology, merit is a property of a good work which entitles the doer to receive a reward: it is a salutary act (i.e., "Human action that is performed under the influence of grace and that positively leads a person to a heavenly destiny")[4] to which God, in whose service the work is done, in consequence of his infallible promise may give a reward (prœmium, merces).
This transferability is part of the Catholic doctrine of the Communion of Saints, which entails that salvation is more than an individual fiduciary arrangement but has communal involvement.
For such works he owes the promised reward, not in justice or equity, but because he has freely bound himself, i.e., because of his own attributes of veracity and fidelity.
), there are also other meritorious works which at most are entitled to reward or honour for reasons of equity (ex œquitate) or mere distributive justice (ex iustitia distributiva), as in the case of gratuities and military decorations.
From an ethical point of view the difference practically amounts to this that, if the reward due to condign merit be withheld, there is a violation of right and justice and the consequent obligation in conscience to make restitution, while, in the case of congruous merit, to withhold the reward involves no violation of right and no obligation to restore, it being merely an offence against what is fitting or a matter of personal discrimination (acceptio personarum).
Hence the reward of congruous merit always depends in great measure on the kindness and liberality of the giver, though not purely and simply on his good will.
xxv), and declared as a dogma that the just, in return for their good works done in God through the merits of Jesus, should expect an eternal reward (loc.
[10] According to the doctrine of Calvin (Instit., III, ii, 4) good works are "impurities and defilement" (inquinamenta et sordes), but God covers their innate hideousness with the cloak of the merits of Christ, and imputes them to the predestined as good works in order that he may requite them not with life eternal, but at most with a temporal reward.