Pars 4, Cap. 7
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/5/d/4/q/bon-brev-p4-c7
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### Chapter VII. *On the perfection of merit in its effect.*

Concerning the fullness of Christ's *merit*, however, this is to be held: that in Christ the Lord there was every perfection and fullness of merit: first, as regards *him who merited*, since he was not only man, but also God. — Second, as regards the *time* in which he merited, since it was from the instant of his conception up to the hour of his death. — Third, as regards that *through which* he merited, since it was through a most perfect habit of charity and a most perfect exercise of virtue in praying, in acting and in suffering. — Fourth, as regards *him for whom he merited*, since he merited not only *for himself*, but also *for us*, indeed for all the just. — Fifth, as regards that *which he merited for us*, since it was not only glory, but also grace and pardon, not only the glory of the spirit, but also the stole of the flesh and the opening of the heavenly gate. — Sixth, as regards *that which he merited for himself*, since, although he did not merit the glorification of the mind, which he already had, he nevertheless merited the glorification of the body and the hastening of the resurrection and the making famous of his name and the dignity of judiciary power. — Seventh, as regards the *mode* in which he merited. For since one is said to merit in three ways: either by making what is undue due, or by making what is due more due, or by making what is due in one mode due in another mode; by all these modes he merited *for us*, by the third mode only he merited *for himself*, the fullness of the grace of the Holy Spirit bringing this about, through which Christ was at once blessed and in the state of meriting, so that upon his merit all our merits have to be founded.

Now the reason for the understanding of the foresaid is this: since, seeing that in the reparative principle, namely Christ our Lord, there necessarily was the fullness of grace and of wisdom, which are for us the origin of living rightly and holily, it is necessary that in Christ there was the fullness and perfection of all merit according to every mode of fullness. For since in Christ there was the fullness of the *grace of union*, through which he was God from the instant of his conception, having the glory of comprehension and the motion of free choice; hence it is that necessarily there was in Christ the perfection of merit both as regards the most excellent *dignity of the one meriting* and as regards the most swift *opportuneness of the time*.

Again, since there was in him the fullness of the *grace of the singular person*, through which he had a most firm charity and all the virtues perfect as regards both habits and exercises; it was necessary that in him there be the fullness of merit as regards that *through which* it comes about that one merits, of which sort are the root of charity and an act of manifold nobility.

Further, since there was in him the fullness of the *grace of the head*, through which he had a most full influence into his members; hence it is that he had the fullness of merit not only in respect of *himself*, but also in respect of *us*, into whom, just as he pours all the spiritual things which we have by reason of the Deity, so he merited by reason of the assumed humanity, whether they be goods of the present state or of eternal happiness.

Lastly, since the fullness of such great charisms necessarily placed in Christ the highest and perfect happiness according to his superior part, although by dispensation, for our sake, he was in the state of the way; hence it is that he had the perfection of merit as regards that which he merited *for himself*, since he did not merit the glory and beatitude concreated with his soul, which naturally went before every merit in him, but only those things with which the state of the way could not stand, such as the stole of the flesh together with the glorification of his most excellent dignity.

Hence it is also that he had the perfection of merit as regards the *mode* of meriting. For since in him from the instant of his conception there was a most perfect fullness, he at once merited all the things which he could merit in respect of himself; and through this he could make, of what was due in one mode, something due in another mode; but of what was undue something due, or of what was due something more due, he could not make *for himself*; since in no way could he advance in holiness, seeing that from the beginning he was most holy. He did this, however, *for us*, who by his merit *are justified through grace*, advance in justice and are crowned with eternal glory.

And through this all our merits are rooted in the merit of Christ; whether they be satisfactory for punishment or meritorious of eternal life, since we are neither worthy to be absolved from the offense against the highest good, nor worthy to gain the immensity of the eternal reward, which is God, except through the merit of the God-man, to whom we can and ought to say: *All our works thou hast wrought in us, O Lord*. He, I say, is the Lord to whom the Prophet says: *I said to the Lord: Thou art my God, for thou hast no need of my goods.*

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