FOURTH ARTICLE: WHETHER GOD CAN MOVE THE CREATED WILL

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]