Summa contra Gentiles3.149 Chapter CXLIX. That man is unable to merit the divine assistance

It can be clearly shown from what has been said, that man is unable to merit God’s assistance. For everything is in the position of matter in regard to what is above it. Now matter does not move itself to its perfection, but needs to be moved by another. Therefore man does not move himself to the effect of obtaining the divine assistance, for this is above him: rather indeed is he moved for this purpose by God. Now the motion of the mover precedes the movement of the thing moved both logically and causally. Consequently the divine assistance is not given to us because by our good deeds we previously move ourselves to obtain it, but rather do we advance by our good deeds, because of God’s prevenient help.

Again. An instrumental agent does not produce a disposition for the introduction of perfection by the principal agent, except in so far as it acts by virtue of the principal agent: thus animal heat does not prepare matter for the form of flesh any more than for another form, save in so far as it acts by virtue of the soul. Now, our soul works under God as the instrumental under the principal agent. Consequently the soul is unable to prepare itself to receive the effect of the divine assistance, save forasmuch as it acts by virtue of God. Therefore it is anticipated by the divine assistance, rather than anticipates it, as though it merited it, or prepared itself for it.

Also. No particular agent can in every case anticipate the action of the first universal agent: because every action of a particular agent originates from a universal agent: thus here below every movement is anticipated by the heavenly movement. Now, the human soul is subordinate to God as the particular to the universal agent. Therefore there cannot be a right movement in the soul that is not anticipated by the divine action. Hence our Lord said (Jo. xv. 5): Without me you can do nothing.

Besides. Meed is proportionate to merit: because equality of justice is observed in giving rewards. Now, since the effect of God’s assistance surpasses the faculty of nature, it is not proportionate to the acts that man performs by his natural faculty. Therefore man cannot by such acts merit the aforesaid assistance.

Further. Knowledge precedes the movement of the will. Now, knowledge of his supernatural end comes to man from God: because man cannot obtain such knowledge by his natural reason, since it surpasses his natural faculty. Therefore the movement of our will towards our last end needs to be anticipated by the divine assistance.

Hence it is said (Tit. iii. 5): Not by the works of justice which we have done, but according to His mercy He hath saved us. And (Rom. ix. 16): It is not of him that willeth, namely to will, nor of him that runneth, namely to run, but of God that showeth mercy: because, to wit, in order that he may will and do well, man needs God’s prevenient assistance: even as an effect is not usually ascribed to the proximate agent but to the first mover: thus victory is attributed to the general, although it is achieved by the work of the soldiers. Hence these words do not exclude free-will, as some have misunderstood them to do, as though man were not master of his own actions both internal and external: but they indicate the subjection of the free-will to God. Moreover, it is said (Lament, iv.): Convert us, 0 Lord, to Thee, and we shall be converted: whence it is clear that our conversion to God is anticipated by the assistance of God when he converts us.

Yet we read (Zach. i. 3) as said in the person of God: Turn ye tome... and I will turn to you: this does not however deny the anticipating of our conversion by God’s operation which we have affirmed, but it means that after our conversion, whereby we turn to him, he maintains it by strengthening it so as to make it effective, and by upholding it, that it may reach its due end.

Hereby we refute the error of the Pelagians, who said that this assistance is given to us on account of our merits: and that the beginning of our justification is from us, but the consummation from God.