The issue of free will and the Holy Spirit comes here, and with it the division of the Protestants into Arminists and Calvinists. Arminius emphasized free will, and that one could choose to follow Christ or not. Calvin said that our will is inevitably corrupt. The more hard core calvinists forgot that the Spirit of God calls for us all to repent.
Aquinas does not make that error, though to my taste he is too speculative, and aruges too much from human experience. God is not man. The nature of God is not the nature of man, and arguing from our experience is to argue from analogy.
1 Taught by holy Scripture, therefore, we maintain this firmly about the Holy Spirit: that He is true God, subsistent, personally distinct from the Father and the Son. But one ought to consider how a truth of this kind must be grasped somehow, in order to defend it from the attacks of unbelievers.
2 To get at the evidence one must first premise that in every intellectual nature a will must be discovered. For an intellect is made to be in act by an intelligible form so far as it is understanding, as a natural thing is made to be in act in its natural being by its proper form. But a natural thing, through the form by which it is perfected in its species, has an inclination to its proper operations and to its proper end, which it achieves by operations, “for as everything is so does it operate,” and it tends to what is fitting for itself.
Hence, also, from an intelligible form there must follow in one who understands an inclination to his proper operations and his proper end. Of course, this inclination in an intellectual nature is the will, which is the principle of operations in us, those by which he who understands operates for an end. For end and the good are the will’s object. One must, therefore, discover a will in everyone who understands.
3 Although several acts seem to belong to the will, to desire, to delight in, to hate, and others of this kind, nevertheless for all of these love is found to be the one principle and the common root. This can be gathered from the following points. The will, as was said, is related to intellectual things as natural inclination to natural things (this is also called natural appetite). But natural inclination arises thus: The natural thing has an affinity and correspondence from its form (which we have called the principle of the inclination) with that to which it is moved. The heavy has such a relation with the lower place.
Hence, also, every inclination of the will arises from this: by an intelligible form a thing is apprehended as suitable or affective. To be affected toward something—so far as it is of this kind—is to love that thing. Therefore, every inclination of will and even of sensible appetite has its origin from love. For from the fact that we love something we desire that thing if it be absent; we rejoice, of course, if it be present; and we are sad when we are kept from it; and we hate those things which keep us from the beloved, and grow angry against them.
4 Thus, then, what is loved is not only in the intellect of the lover, but in his will as well; but in one way and another. It is in the intellect by reason of the likeness of its species; it is in the will of the lover, however, as the term of a movement is in its proportioned motive principle by reason of the suitability and proportion which the term has for that principle. just so, in a certain way, there is in fire the upper place by reason of that lightness which gives it proportion and suitability to such a place, but the fire which is generated is in the fire which generates by reason of the likeness of its form.
5 Since, then, it has now been shown that in every intellectual nature there is will, and that God, of course, is intelligent was shown in Book I, there must, then, be will in Him; the will of God, to be sure, is not something which accrues to His essence, just as His intellect is not, as was shown above, but the will of God is His very substance. And since the intellect of God, as well, is His very substance, it follows that the one thing in God is intellect and will.
Now to make the point, I'm going to quote a long section of Chapter 1 Book 2 of the institutes. This will offend. For man is called naturally vicious, that we are born damned because we have a tendency to sin within us. Therefore children need to be trained in clvilization, taught knowledge, and bought to the gospel: our teaching academics are fools when they call children innocent, say they can discover truth by their nature and then show their evil by encouraging their corruption.
7. To the understanding of this subject, there is no necessity for an anxious discussion (which in no small degree perplexed the ancient doctors), as to whether the soul of the child comes by transmission from the soul of the parent.142 It should be enough for us to know that Adam was made the depository of the endowments which God was pleased to bestow on human nature, and that, therefore, when he lost what he had received, he lost not only for himself but for us all. Why feel any anxiety about the transmission of the soul, when we know that the qualities which Adam lost he received for us not less than for himself, that they were not gifts to a single man, but attributes of the whole human race? There is nothing absurd, therefore, in the view, that when he was divested, his nature was left naked and destitute that he having been defiled by sin, the pollution extends to all his seed. Thus, from a corrupt root corrupt branches proceeding, transmit their corruption to the saplings which spring from them. The children being vitiated in their parent, conveyed the taint to the grandchildren; in other words, corruption commencing in Adam, is, by perpetual descent, conveyed from those preceding to those coming after them. The cause of the contagion is neither in the substance of the flesh nor the soul, but God was pleased to ordain that those gifts which he had bestowed on the first man, that man should lose as well for his descendants as for himself. The Pelagian cavil, as to the improbability of children deriving corruption from pious parents, whereas, they ought rather to be sanctified by their purity, is easily refuted. Children come not by spiritual regeneration but carnal descent.143 Accordingly, as Augustine says, “Both the condemned unbeliever and the acquitted believer beget offspring not acquitted but condemned, because the nature which begets is corrupt.”144 Moreover, though godly parents do in some measure contribute to the holiness of their offspring, this is by the blessing of God; a blessing, however, which does not prevent the primary and universal curse of the whole race from previously taking effect. Guilt is from nature, whereas sanctification is from supernatural grace.
8. But lest the thing itself of which we speak be unknown or doubtful, it will be proper to define original sin. (Calvin, in Conc. Trident. 1, Dec. Sess. 5). I have no intention, however, to discuss all the definitions which different writers have adopted, but only to adduce the one which seems to me most accordant with truth. Original sin, then, may be defined a hereditary corruption and depravity of our nature, extending to all the parts of the soul, which first makes us obnoxious to the wrath of God, and then produces in us works which in Scripture are termed works of the flesh. This corruption is repeatedly designated by Paul by the term sin145 (Gal. 5:19); while the works which proceed from it, such as adultery, fornication, theft, hatred, murder, revellings, he terms, in the same way, the fruits of sin, though in various passages of Scripture, and even by Paul himself, they are also termed sins. The two things, therefore, are to be distinctly observed—viz. that being thus perverted and corrupted in all the parts of our nature, we are, merely on account of such corruption, deservedly condemned by God, to whom nothing is acceptable but righteousness, innocence, and purity. This is not liability for another’s fault. For when it is said, that the sin of Adam has made us obnoxious to the justice of God, the meaning is not, that we, who are in ourselves innocent and blameless, are bearing his guilt, but that since by his transgression we are all placed under the curse, he is said to have brought us under obligation.146 Through him, however, not only has punishment been derived, but pollution instilled, for which punishment is justly due. Hence Augustine, though he often terms it another’s sin (that he may more clearly show how it comes to us by descent), at the same time asserts that it is each individual’s own sin.147 And the Apostle most distinctly testifies, that “death passed upon all men, for that all have sinned,” (Rom. 5:12); that is, are involved in original sin, and polluted by its stain. Hence, even infants bringing their condemnation with them from their mother’s womb, suffer not for another’s, but for their own defect. For although they have not yet produced the fruits of their own unrighteousness, they have the seed implanted in them. Nay, their whole nature is, as it were, a seed-bed of sin, and therefore cannot but be odious and abominable to God. Hence it follows, that it is properly deemed sinful in the sight of God; for there could be no condemnation without guilt. Next comes the other point—viz. that this perversity in us never ceases, but constantly produces new fruits, in other words, those works of the flesh which we formerly described; just as a lighted furnace sends forth sparks and flames, or a fountain without ceasing pours out water. Hence, those who have defined original sin as the want of the original righteousness which we ought to have had, though they substantially comprehend the whole case, do not significantly enough express its power and energy. For our nature is not only utterly devoid of goodness, but so prolific in all kinds of evil, that it can never be idle. Those who term it concupiscence use a word not very inappropriate, provided it were added (this, however, many will by no means concede), that everything which is in man, from the intellect to the will, from the soul even to the flesh, is defiled and pervaded with this concupiscence; or, to express it more briefly, that the whole man is in himself nothing else than concupiscence.
9. I have said, therefore, that all the parts of the soul were possessed by sin, ever since Adam revolted from the fountain of righteousness. For not only did the inferior appetites entice him, but abominable impiety seized upon the very citadel of the mind, and pride penetrated to his inmost heart (Rom. 7:12; Book 4, chap. 15, sec. 10–12), so that it is foolish and unmeaning to confine the corruption thence proceeding to what are called sensual motions, or to call it an excitement, which allures, excites, and drags the single part which they call sensuality into sin. Here Peter Lombard has displayed gross ignorance (Lomb., lib. 2 Dist. 31). When investigating the seat of corruption, he says it is in the flesh (as Paul declares), not properly, indeed, but as being more apparent in the flesh. As if Paul had meant that only a part of the soul, and not the whole nature, was opposed to supernatural grace. Paul himself leaves no room for doubt, when he says, that corruption does not dwell in one part only, but that no part is free from its deadly taint. For, speaking of corrupt nature, he not only condemns the inordinate nature of the appetites, but, in particular, declares that the understanding is subjected to blindness, and the heart to depravity (Eph. 4:17, 18). The third chapter of the Epistle to the Romans is nothing but a description of original sin; The same thing appears more clearly from the mode of renovation. For the spirit, which is contrasted with the old man, and the flesh, denotes not only the grace by which the sensual or inferior part of the soul is corrected, but includes a complete reformation of all its parts (Eph. 4:23). And, accordingly, Paul enjoins not only that gross appetites be suppressed, but that we be renewed in the spirit of our mind (Eph. 4:23), as he elsewhere tells us to be transformed by the renewing of our mind (Rom. 12:2). Hence it follows, that that part in which the dignity and excellence of the soul are most conspicuous, has not only been wounded, but so corrupted, that mere cure is not sufficient. There must be a new nature. How far sin has seized both on the mind and heart, we shall shortly see. Here I only wished briefly to observe, that the whole man, from the crown of the head to the sole of the foot, is so deluged, as it were, that no part remains exempt from sin, and, therefore, everything which proceeds from him is imputed as sin. Thus Paul says, that all carnal thoughts and affections are enmity against God, and consequently death (Rom. 8:7).
10. Let us have done, then, with those who dare to inscribe the name of God on their vices, because we say that men are born vicious. The divine workmanship, which they ought to look for in the nature of Adam, when still entire and uncorrupted, they absurdly expect to find in their depravity. The blame of our ruin rests with our own carnality, not with God, its only cause being our degeneracy from our original condition. And let no one here glamour that God might have provided better for our safety by preventing Adam’s fall. This objection, which, from the daring presumption implied in it, is odious to every pious mind, relates to the mystery of predestination, which will afterwards be considered in its own place (Tertull. de Præscript., Calvin, Lib. de Predest). Meanwhile let us remember that our ruin is attributable to our own depravity, that we may not insinuate a charge against God himself, the Author of nature. It is true that nature has received a mortal wound, but there is a great difference between a wound inflicted from without, and one inherent in our first condition. It is plain that this wound was inflicted by sin; and, therefore, we have no ground of complaint except against ourselves. This is carefully taught in Scripture. For the Preacher says, “Lo, this only have I found, that God made man upright; but they have sought out many inventions,” (Eccl. 7:29). Since man, by the kindness of God, was made upright, but by his oven infatuation fell away unto vanity, his destruction is obviously attributable only to himself (Athanas. in Orat. Cont. Idola).
11. We say, then, that man is corrupted by a natural viciousness, but not by one which proceeded from nature. In saying that it proceeded not from nature, we mean that it was rather an adventitious event which befell man, than a substantial property assigned to him from the beginning.148 We, however call it natural to prevent any one from supposing that each individual contracts it by depraved habit, whereas all receive it by a hereditary law. And we have authority for so calling it. For, on the same grounds the apostle says, that we are “by nature the children of wrath,” (Eph. 2:3). How could God, who takes pleasure in the meanest of his works be offended with the noblest of them all? The offence is not with the work itself, but the corruption of the work. Wherefore, if it is not improper to say, that, in consequence of the corruption of human nature, man is naturally hateful to God, it is not improper to say, that he is naturally vicious and depraved. Hence, in the view of our corrupt nature, Augustine hesitates not to call those sins natural which necessarily reign in the flesh wherever the grace of God is wanting. This disposes of the absurd notion of the Manichees, who, imagining that man was essentially wicked, went the length of assigning him a different Creator, that they might thus avoid the appearance of attributing the cause and origin of evil to a righteous God.
We were created upright and holy. But we do not listen to our conscience or follow our instincts. We would be akin to Gods: we repeat the sin of Adam, despite the consequences. The current official truth has a bloody counter narrative.
Ignore those who applaud the apostate. They want you to join them. But the spirit points us to that thing they hate: the truth.