Nevertheless in the plan of divine providence it was decreed that human nature, which had been ravaged in the manner described, should be restored. It could not be admitted to perfect beatitude unless it were freed of its defilement. Beatitude, being a perfect good, tolerates no defect, especially the defect of sin; for sin is, in its own way, opposed to virtue, which is the path leading to beatitude, as was established above. And so, since man was made for beatitude, seeing that beatitude is his ultimate end, one might conclude that God’s work in creating so noble a being was doomed to frustration. But this the Psalmist holds to be inadmissible, for he says in Psalm 88:48: “Hast You made all the children of men in vain?” Accordingly it was fitting that human nature should be restored.
Furthermore, divine goodness exceeds the creature’s capacity for good. As long as man leads a mortal life in this world, we know that his condition is such that he is neither immovably confirmed in good nor immovably obstinate in evil. Hence the very condition of human nature implies that it is capable of being cleansed from the contamination of sin. Surely the divine goodness would hardly allow this capacity to remain forever unrealized; but this would have been so had God not provided a remedy devised for man’s restoration.
St. Thomas Aquinas. (1265-1274). Compendium Theologiae: Reparation of Human Nature by Christ, trans. by Cyril Vollert. St. Louis & London: B. Herder Book Co., 1947
All scripture is given by inspiration of God and is profitable for doctrine, reproof, correction, and instruction in righteousness (2 Timothy 3:16).