ABSTRACT
So either the will alone must be the cause of the meritorious act, 57 in which case love assists as an ornament of the will, or the disposition of love alone elicits the act, or both concur for causing the meritorious act. [...]
Therefore, the cause of the meritorious act is not the will alone, 61 nor [...] the disposition of love alone. For the act of love, then, both must concur. [...]
For this reason I say that for the meritorious act we should 69 consider both the act as act and the act in its meritorious aspect. I take the act 'as act' to mean not only the act in its essence, but also in those aspects that belong to the act before it has a ground for merit (like an increasing or decreasing intensity, and also moral and similar aspects).
