Chapter 148 — That the assistance of divine grace does not compel man to virtue

It could appear to some that the divine assistance compels man to do well, since it is said: No one can come to me unless the Father who sent me draws him (John 6:44); and on account of the saying: All who are led by the Spirit of God are sons of God (Rom 8:14); and again: For the love of Christ controls us (2 Cor 5:14). And it would seem that compulsion is implied in being drawn, led and controlled.

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. (Ch. 71.) Now, it is proper to man—and every rational nature—to act voluntarily and to be master of his actions, as we have shown. (Bk. 2, ch. 47. seqq.) And compulsion is incompatible with this. Therefore, God does not compel man to do right by assisting him.

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. Hence it is said: Lord, you have wrought in (Vulgate: for.) us all our works (Isa 26:12). 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: God is at work in us, (Vulgate: you.) both to will and to work, for his good pleasure (Phil 2:13). 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 compel us to do right by his assistance.

Further. Man reaches his last end by acts of virtue, for beatitude is said to be the reward of virtue. (Nicomachean Ethics 1.9.) 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. (Cf. Physics 2.5.) Therefore, the assistance which God gives man that he may obtain happiness does not compel him.

Hence it is said: Consider that the Lord has (Vulgate: I have.) set before you this day life and good, death and evil. that you may . . . love the Lord your God, by walking in his ways . . . But if your heart turns away, and you will not hear. . . I declare to you this day, that you shall perish (Deut 30:15–18). Again it is said: Before man are life and death, and whichever he chooses will be given to him (Sir 15:17).