Summa contra Gentiles3.148 Chapter CXLVIII. That the assistance of divine grace does not compel man to virtue

Possibly, it might appear to some that the divine assistance compels man to do well, since it is said (Jo. vi. 44): No man can come to Me unless the Father, who hath sent Me, draw him: and on account of the saying (Rom. viii. 14): Whosoever are led by the Spirit of God, they are the sons of God: and again (2 Cor. v. 14): The charity of Christ presseth us. And it would seem that compulsion is implied in being drawn, led and pressed.

But it is evident that this is not true. For divine providence provides for all things according to their mode, as we have proved above. Now, it is proper to man and every rational nature, to act voluntarily and to be master of his actions, as we have shown: and compulsion is incompatible with this. Therefore God by assisting man does not compel him to do right.

Again. When we say that the divine assistance is given to man that he may do well, we mean that it does our works in us, even as the first cause does the works of second causes, and the principal agent produces the action of the instrument, wherefore it is said (Isa. xxvi. 12): Lord, Thou hast wrought all our works in us. Now, the first cause produces the operation of the second cause, according to the latter’s mode. Therefore God also causes our works in us according to our mode, which is that we act freely and not by compulsion. Therefore the divine assistance does not compel a man to do right.

Besides. Man is directed to his end by his will: because the object of the will is the good and the end. Now, the divine assistance is given to us chiefly that we may obtain the end. Therefore this assistance does not deprive us of the act of the will, but in a special way is the cause of this act in us: hence the Apostle says (Philip, ii. 13): It is God who worketh in us both to will and to accomplish, according to His good will. But compulsion excludes from us the act of the will: for we do under compulsion that which is against our will. Therefore God does not, bj His assistance, compel us to do right.

Further. Man reaches his last end by acts of virtue: for beatitude is said to be the reward of virtue. Now compulsory actions are not acts of virtue: because virtue’s principal condition is choice, which is impossible unless it be voluntary, to which compulsion is opposed. Therefore God does not compel man to do right.

Moreover. The means should be proportionate to the end. Now, the last end which is happiness is not becoming except to those who act voluntarily, and are masters of their own actions: hence neither inanimate beings nor dumb animals are said to be happy, as neither are they said to be lucky or unlucky, save metaphorically. Therefore the assistance which God gives man that he may obtain happiness, does not compel him.

Hence it is said (Deut. xxx. 15-18): Consider that the Lord hath set before thee this day life and good, and on the other hand, death and evil: that thou mayest love the Lord thy God, and walk in His ways.... But if thy heart be turned away, so that thou wilt not hear... I foretell thee this day that thou shalt perish. Again it is said (Ecclus. xv. 18): Before man is life and death, good and evil. That which he shall choose shall be given him.