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State of the question. It appears that God cannot move
the created will because whatever is moved extrinsically is
forced; because to move voluntarily is to be moved from
within and not by another; and because voluntary deeds
would not be imputed to man for merit or demerit. These
objections were revived by Molinism.
St. Thomas replies that it belongs to God to move the
will objectively and efficaciously, and especially
interiorly by inclining it. Proof from Scripture.
"For it is God who worketh in you, both to will and to
accomplish."[967] Other texts were cited
above.[968]
Proof from reason. 1. On the part of the object the
will is not adequately or efficaciously moved except by
God because God alone is the universal good in being,
which adequates and exceeds the capacity of the will.
Thus God alone, clearly seen, irresistibly attracts our
will.[969] 2. Further, God alone can move the
will by inclining it interiorly, just as He alone is the
cause of the power of willing. The order of agents must
correspond to the order of ends, and therefore only the
supreme agent can move beings to the final end, to the
universal good.
Reply to first objection. In moving the will, God does
not force it, because He gives the will an inclination
that is proper to it, and in accord with this inclination
He moves the will from within. Thus God also moves the
will to some particular good according to its inclination
to the universal good.
Reply to second objection. To be moved voluntarily is to
be moved of oneself, that is, by an intrinsic principle.
But that intrinsic principle is a second cause, which is
moved by the first cause.
Reply to third objection. If the will were to be moved
by God in such a way that it did not move itself as a
second cause, the acts of the will would not be imputed
for merit or demerit. But such is not the case." Since
the divine will is most efficacious, it follows not only
that those things take place which God wishes, but that
these things take place in the manner that God wishes.
But God wishes certain effects to take place contingently
(some even voluntarily) and therefore He has prepared
contingent (and voluntary) causes for these
effects"[970] and He moves these causes in accord
with their condition.[971]
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