The Reformation was especially a conflict against the theory of merit, but Luther's final position on this question was the result of a development. In his earlier years he talked of congruous merit and accepted the terms "preparation" and "disposition" for salvation. Later on he still continued to use the word merit, but evacuated it of its meaning. He recognized nothing in man to increase the value of human works. There is no longer any room for merit, since all are made just by the justness of Christ. The works do not deserve heaven, but men, receiving heaven, through faith do good works. Melanchthon incorporated in the Augsburg Confession and Apology (cf. Apology, lxii. 17 sqq.) a clear-cut definition of Luther's position where he attacks the distinction between congruous and condign merit and develops the Reformed justification-teaching in opposition to the whole merit theory, especially denying the possibility of the transference of the merits of the saints. Christ's merits are given us in order that we may be reputed just by our faith in the merits of Christ when we believe in him, just as if we had our own proper merits (Apology, cav. 14 sqq.). The use of the word merit in Protestant theology is associated with the satisfaction of Christ, not with individual deserts enabling man to appear before God. Kant discussed the question of merit, but in an unfavorable sense, saying the impulse to it was due to selflove and that it had some relation to sensuousness. Paulsen approximates to Roman Catholic ethics by distinguishing between actions which are in accordance with duty and others which deserve merit. Stange opposes this classification of an ordinary and extraordinary morality, as if there was something higher than duty. The deficient element in Roman Catholic teaching is that it makes the essence of morality depend on the separate act rather than on the whole atmosphere and direction of the personal will. See Atonement; Grace; Good Works; and Satisfaction.
Bibliography: The subject in treated usually in the works on systematic theology, e.g., W. G. T. Shedd, Dogmatic Theology, i 366 sqq., New York, 1891; C. Hodge, Bye tematic Theology, ii 308-311, New York 1871-73; and in the theological dictionaries, e.g., J. H. Blunt, pp. 139-141, 145, 805-808. Consult further: K: H. Wirth, Der Beprif des meritum bei Tvtullian, Leipsic, 1892; idemDer Verdienetbepriff bei Cyprian, ib 1901; K R. Hagenbach, Hut. 01 Christian Doctrines, ii. 308-311, Edinburgh, 1880; H. schults, in TB%, lavii (1894), 1-50, 245-314; C. Stange, Esnleitung in die Bthik, Vol. ii., Leipsic, 1901; %L. Ioi. 890-894; Harnack, Dogma, consult Index.
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