>>716861
If the charge is the actual one given within the context of your quote, then no, that isn't at all the position of St. Thomas. The following is the actual text that precedes your quote:
>In his system, he posits and distinguishes three faculties, by which he says God's commandments are fulfilled — capacity, volition, and action: meaning by "capacity," that by which a man is able to be righteous; by "volition" that by which he wills to be righteous; by "action," that by which he actually is righteous. The first of these, the capacity, he allows to have been bestowed on us by the Creator of our nature; it is not in our power, and we possess it even against our will. The other two, however, the volition and the action, he asserts to be our own; and he assigns them to us so strictly as to contend that they proceed simply from ourselves. In short, according to his view, God's grace has nothing to do with assisting those two faculties which he will have to be altogether our own, the volition and the action, but that only which is not in our own power and comes to us from God, namely the capacity; as if the faculties which are our own, that is, the volition and the action, have such avail for declining evil and doing good, that they require no divine help, whereas that faculty which we have of God, that is to say, the capacity, is so weak, that it is always assisted by the aid of grace.
You have been misled somehow. This simply is not the position of any Thomist. To briefly quote St. Thomas: "And thus in the state of perfect nature man needs a gratuitous strength (i.e. grace) superadded to natural strength for one reason, viz. in order to do and wish supernatural good; but for two reasons, in the state of corrupt nature, viz. in order to be healed, and furthermore in order to carry out works of supernatural virtue, which are meritorious. Beyond this, in both states man needs the Divine help, that he may be moved to act well."
http://www.newadvent.org/fathers/15061.htm
http://www.newadvent.org/summa/2109.htm