—Quodlibets, I, 4, 2.
"HENCE man, by his natural endowments, cannot produce meritorious works proportionate to everlasting life; and for this a higher force is needed, viz. the force of grace. And thus without grace man cannot merit everlasting life; yet he can perform works conducing to a good which is natural to man, as to toil in the fields, to drink, to eat, or to have friends, and the like."
—Summa Theologica, I-II, Q. 109, A. 5.
"MAN'S nature may be looked at in two ways: first, in its integrity, as it was in our first parent before sin; secondly, as it is corrupted in us after the sin of our first parent. Now in both states human nature needs the help of God as First Mover, to do or wish any good whatsoever, as stated above (A. 1). But in the state of integrity, as regards the sufficiency of the operative power, man by his natural endowments could wish and do the good proportionate to his nature, such as the good of acquired virtue; but not surpassing good, as the good of infused virtue. But in the state of corrupt nature, man falls short of what he could do by his nature, so that he is unable to fulfil it by his own natural powers. Yet because human nature is not altogether corrupted by sin, so as to be shorn of every natural good, even in the state of corrupted nature it can, by virtue of its natural endowments, work some particular good, as to build dwellings, plant vineyards, and the like; yet it cannot do all the good natural to it, so as to fall short in nothing; just as a sick man can of himself make some movements, yet he cannot be perfectly moved with the movements of one in health, unless by the help of medicine he be cured.
"And thus in the state of perfect nature man needs a gratuitous strength superadded to natural strength for one reason, viz. in order to do and wish supernatural good; but for two reasons, in the state of corrupt nature, viz. in order to be healed, and furthermore in order to carry out works of supernatural virtue, which are meritorious. Beyond this, in both states man needs the Divine help, that he may be moved to act well."
—Summa Theologica, I-II, Q. 109, a. 2.
“SINCE the aptness for grace is part of human nature’s good estate, we can now appreciate how sin diminishes nature. And because grace perfects nature, heightening mind and will and the sensitive parts which serve reason, we can appreciate also how sin, by depriving us of grace and clogging our natural abilities, also hurts nature. The results of sin are ignorance, malice, and concupiscence, and these are called the wounds of nature.”
—Disputations concerning Evil, 11, 11.
"THE justification of the ungodly is brought about by God moving man to justice. For He it is "that justifieth the ungodly" according to Romans 4:5. Now God moves everything in its own manner. . . . It is man's proper nature to have free-will. Hence in him who has the use of reason, God's motion to justice does not take place without a movement of the free-will; but He so infuses the gift of justifying grace that at the same time He moves the free-will to accept the gift of grace, in such as are capable of being moved thus."
—Summa Theologica, I-II, Q. 113, A. 3.
St. Thomas Aquinas, by Fra Angelico.
Tempera on wood, 1340-45; Collezione Vittorio Cini, Venice.
Tempera on wood, 1340-45; Collezione Vittorio Cini, Venice.
