We might ask the advocates of the more rigorous opinion, whence the act of charity which they demand for every meritorious work, derives its peculiar proportionality or _condignitas_ with the beatific vision. Surely not from itself, because as an act it is merely _primus inter pares_, without in any essential respect excelling other motives. There is no alternative but to attribute it to that quasi-divine dignity which is imparted to the just man and his works by sanctifying grace. For these reasons present-day theology regards the second theory as sufficiently well established and the faithful are largely guided by it in practice.(1301) 2. REQUISITES OF MERIT ON THE PART OF THE AGENT WHO MERITS.—The agent who merits must be a wayfarer and in the state of sanctifying grace. a) The wayfaring state (_status viae_) is merely another name for life on earth. Death as the natural, though not essentially necessary limit of life, closes the time of meriting. Nothing is more clearly taught in Holy Scripture than that we must sow in this world if we desire to reap in the next.(1302) b) The second requisite is the state of sanctifying grace. Only the just can be “sons of God” and “heirs of heaven.”(1303) Cfr. John XV, 4: “As the branch cannot bear fruit of itself, unless it abide in the vine, so neither can you, unless you abide in me.”(1304) Rom. VIII, 17: “And if sons, heirs also; heirs indeed of God, and joint heirs with Christ.”(1305) Does the degree of sanctifying grace existing in the soul exert a decisive influence on the amount of merit due to the good works performed? This question can be easily solved on the theological principle that the supernatural dignity of the soul increases in proportion to its growth in sanctifying grace. Vasquez holds that, other things being equal, one who is holier gains no greater merit by performing a given work than one who is less holy.(1306) All other theologians(1307) hold with St. Thomas(1308) that the meritoriousness of a good deed is larger in proportion to the godlike dignity of the agent, which in turn is measured by the degree of sanctifying grace in the soul. This explains why God, in consideration of the greater holiness of some saints who are especially dear to Him, often deigns through their intercession to grant favors which He refuses to others.(1309) 3. THE REQUISITES OF MERIT ON THE PART OF GOD.—Merit requires but one thing on the part of God, _viz._: that He accept the good work _in actu secundo_ as deserving of reward. Since, however, theologians are not agreed on this point, we are dealing merely with a more or less well-founded opinion.