3.Christian Ethics of St.

Thomas Aquinas It is common knowledge that Aristotle asserted that man is a rational
animal and that the key to happiness is the capacity to lead "a life of activity expressing reason well" (Nicomachean
Ethics I.7).His argument rests on the premise that realizing one's nature requires carrying out one's function if it
follows directly from one's nature.Aquinas agrees with Aristotle's theory, but he believes that the claim needs to be
understood in the context of man as created by God with an intellect and will whose full expression is the activity of
loving and knowing her Creator.To put it another way, according to Aquinas, the human person is a teleological
being that God created with the specific function and purpose of achieving his perfect happiness, or a life in union
with God.According to Aquinas, the goal of the ethical life is not just for the human person to live a life filled with
flourishing rationality, as Aristotle argues, but rather a life filled with God, who is regarded as the ultimate goal of
every human action and desire.

In order for us to determine whether our choices, actions, and inclinations can lead us to the realization of our proper
end, Aquinas must bring us back to the essence of our human nature in order to construct his Christian ethical
framework. This is why the section on "Man's Natural Condition" is included.Aquinas leads us to the realization in
the theory section titled "The Natural Law and Its Moral Precepts" that we are not only rational beings but also
moral beings who ought to always elicit moral action in order for us to fulfill our nature and achieve our ultimate
goal.As currently referenced, this last end relates to an existence of wonderful joy;Consequently, the chapter titled
"Happiness as Man's Ultimate End"

Man's Natural Condition Because he was a Dominican friar, St. Thomas Aquinas' (1225–1274 AD) ethical
principles are more Christian.He sees human nature in relation to God, who is the creator of everything, as a
result.According to Aquinas, human nature should be viewed in terms of hierarchy.He organizes all of reality into a
complex "hierarchy of being," with God at the top, the angels at the bottom, and humans, animals, and plants at the
bottom.The fact that all things depend on God as the first and final cause of all things and their place in the hierarchy
is the foundation of the idea that all creatures do (De Young, 2009:14).This suggests that God is the source of every
living thing, and since He is the source, no one can fulfill their nature except in relationship with Him.

Humans, according to Aquinas, are "higher beings" than animals and plants because they are born with rational
abilities like thinking and will.In point of fact, a lion, for instance, will eat anything that comes in its way when it
becomes hungry.But because man is a rational animal, even when he is hungry, he will follow his reason and will to
do the right thing and not immediately raid someone's house.Similar to how the wildest animal will flee danger to
save itself, a stranger would save a drowning child if he believed it was right, even if it meant putting his own life in
danger.As a result, as human beings, we use our brains and willpower to make decisions, even if it means giving up
some of our human responsibilities, like saving our own lives.As a result, according to Aquinas, we naturally
possess the ability to think clearly and have the will to act in the right way.

All the more significantly, Aquinas discusses the regular tasks of the mind and will, which is liable for inspiring
what Aquinas calls a "human activity" (actiones humanae).According to Aquinas, our intellect, on the one hand,
enables us to recognize what we ought to pursue and the actions required to achieve it (practical reasoning), and on
the other, enables us to comprehend the truth about everything in the world (speculative reasoning).Then again,
Aquinas asserts that our will is fit for answering the judgment of our mind, arranges us to the objects of our longing,
and moves us to act.All of our actions, on the other hand, are not haphazard or irrational but rather deliberate or
purposeful—that is, they are always directed toward a goal or end—because of this internal inclination between will
and intellect.Aquinas views human behavior as the result of a natural "deliberate will" because of this.

In addition, according to Aquinas (ST II-First Part, q.2, ad. 3), man is inclined to do good because of his intellect
and will.A person might, for instance, believe that alcohol consumption is harmful but still indulges due to the
pleasure it provides;or perhaps the same person values her health enough to not drink despite the pleasure it
brings.In both instances, the intellect and will act in accordance with their inherent proclivity for good.Aquinas
argues that man's inherent propensity to "do good" makes him a moral agent.Therefore, according to Aquinas, a
person's intellect and will not only enable him to elicit human behavior but also enable him to engage in moral
behavior.
However, what might lie behind this innate tendency?When we frequently act incorrectly as a result of an incorrect
decision, how can we be both rational and moral at the same time?When people have different ideas of what is right
and wrong, what could be the foundation of a moral action?Aquinas' concepts of the natural law and its moral
precepts" become relevant in these situations.