ture can only be restored,
i.e. man's will can only be subject to God when God draws man's will
to Himself, as stated above (A. 6). So, too, the guilt of eternal
punishment can be remitted by God alone, against Whom the offense was
committed and Who is man's Judge. And thus in order that man rise
from sin there is required the help of grace, both as regards a
habitual gift, and as regards the internal motion of God.

Reply Obj. 1: To man is bidden that which pertains to the act of
free-will, as this act is required in order that man should rise from
sin. Hence when it is said, "Arise, and Christ shall enlighten thee,"
we are not to think that the complete rising from sin precedes the
enlightenment of grace; but that when man by his free-will, moved by
God, strives to rise from sin, he receives the light of justifying
grace.

Reply Obj. 2: The natural reason is not the sufficient principle of
the health that is in man by justifying grace. This principle is
grace which is taken away by sin. Hence man cannot be restored by
himself; but he requires the light of grace to be poured upon him
anew, as if the soul were infused into a dead body for its
resurrection.

Reply Obj. 3: When nature is perfect, it can be restored by itself to
its befitting and proportionate condition; but without exterior help
it cannot be restored to what surpasses its measure. And thus human
nature undone by reason of the act of sin, remains no longer perfect,
but corrupted, as stated above (Q. 85); nor can it be restored, by
itself, to its connatural good, much less to the supernatural good of
justice.
________________________

EIGHTH ARTICLE [I-II, Q. 109, Art. 8]

Whether Man Without Grace Can Avoid Sin?

Objection 1: It would seem that without grace man can avoid sin.
Because "no one sins in what he cannot avoid," as Augustine says (De
Duab. Anim. x, xi; De Libero Arbit. iii, 18). Hence if a man in
mortal sin cannot avoid sin, it would seem that in sinning he does
not sin, which is impossible.

Obj. 2: Further, men are corrected that they may not sin. If
therefore a man in mortal sin cannot avoid sin, correction would seem
to be given to no purpose; which is absurd.

Obj. 3: Further, it is written (Ecclus. 15:18): "Before man is life
and death, good and evil; that which he shall choose shall be given
him." But by sinning no one ceases to be a man. Hence it is still in
his power to choose good or evil; and thus man can avoid sin without