Thomas, Pascal and CS Lewis are paraphrasing Augustine.
Fecisti nos ad Te, et inquietum est cor nostrum, donec requiescat in Te.
— St Augustine, Confessions 1.1.
Translated by Maria Boulding as,
You stir us so that praising you may bring us joy, because you have made us and drawn us to yourself, and our heart is unquiet until it rests in you.
inquietum . . . requiescat: This initial disquiet is answered by the adumbration of eternal rest at 13.35.50 - 13.38.53, the last lines of the text; cf. also 1.5.5, ‘quis mihi dabit adquiescere in te?’ This restlessness arises from disorder: 13.9.10, ‘minus ordinata inquieta sunt; ordinantur et quiescunt.’ For ordo, see on 1.7.12 and see further on 13.9.10. Cf. en. Ps. 38.5, ‘coepit esse inquietum cor meum. . . . et suspirans in finem quendam, ubi ista non erat passurus, in illum, inquam, finem quo dicturus est bono erogatori dominus, “intra in gaudium domini tui.”’ (Mt. 25.21: cf. 9.10.25, where the same scriptural quotation is the culmination of the Ostia vision); cf. also en. Ps. 91.2, 48. s. 2.6. This phrase has evoked an abundant literature: A. Di Giovanni, L’inquietudine dell’anima (Rome, 1964), esp. 87n8; A. Pincherle, Augustinus 13(1968), 353-368 (on requies and the link to the last pages of conf.); E. Maccagnolo, Riv. di Filos. Neo-scolastica 71(1979), 314-325; G. Lawless, REAug 26(1980), 45-61 (on ‘interior peace’); and generally de la Peza (see next note).
We all want to live happily; in the whole human race there is no one who does not assent to this proposition, even before it is fully articulated.
— St Augustine, De moribus eccl. 1,3,4: PL 32,1312.
How is it, then, that I seek you, Lord? Since in seeking you, my God, I seek a happy life, let me seek you so that my soul may live, for my body draws life from my soul and my soul draws life from you.
— St Augustine, Confessions 10,20: PL 32,791.