Part I (Prima Pars) Part 40 (1/2)

Reply Obj. 2: Irrational creatures are not capable of that end which exceeds the faculty of human nature. Whence they cannot be properly said to be predestined; although improperly the term is used in respect of any other end.

Reply Obj. 3: Predestination applies to angels, just as it does to men, although they have never been unhappy. For movement does not take its species from the term _wherefrom_ but from the term _whereto._ Because it matters nothing, in respect of the notion of making white, whether he who is made white was before black, yellow or red. Likewise it matters nothing in respect of the notion of predestination whether one is predestined to life eternal from the state of misery or not. Although it may be said that every conferring of good above that which is due pertains to mercy; as was shown previously (Q. 21, AA. 3, 4).

Reply Obj. 4: Even if by a special privilege their predestination were revealed to some, it is not fitting that it should be revealed to everyone; because, if so, those who were not predestined would despair; and security would beget negligence in the predestined.

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SECOND ARTICLE [I, Q. 23, Art. 2]

Whether Predestination Places Anything in the Predestined?

Objection 1: It seems that predestination does place something in the predestined. For every action of itself causes pa.s.sion. If therefore predestination is action in G.o.d, predestination must be pa.s.sion in the predestined.

Obj. 2: Further, Origen says on the text, ”He who was predestined,”

etc. (Rom. 1:4): ”Predestination is of one who is not; destination, of one who is.” And Augustine says (De Praed. Sanct.): ”What is predestination but the destination of one who is?” Therefore predestination is only of one who actually exists; and it thus places something in the predestined.

Obj. 3: Further, preparation is something in the thing prepared. But predestination is the preparation of G.o.d's benefits, as Augustine says (De Praed. Sanct. ii, 14). Therefore predestination is something in the predestined.

Obj. 4: Further, nothing temporal enters into the definition of eternity. But grace, which is something temporal, is found in the definition of predestination. For predestination is the preparation of grace in the present; and of glory in the future. Therefore predestination is not anything eternal. So it must needs be that it is in the predestined, and not in G.o.d; for whatever is in Him is eternal.

_On the contrary,_ Augustine says (De Praed. Sanct. ii, 14) that ”predestination is the foreknowledge of G.o.d's benefits.” But foreknowledge is not in the things foreknown, but in the person who foreknows them. Therefore, predestination is in the one who predestines, and not in the predestined.

_I answer that,_ Predestination is not anything in the predestined; but only in the person who predestines. We have said above that predestination is a part of providence. Now providence is not anything in the things provided for; but is a type in the mind of the provider, as was proved above (Q. 22, A. 1). But the execution of providence which is called government, is in a pa.s.sive way in the thing governed, and in an active way in the governor. Whence it is clear that predestination is a kind of type of the ordering of some persons towards eternal salvation, existing in the divine mind. The execution, however, of this order is in a pa.s.sive way in the predestined, but actively in G.o.d. The execution of predestination is the calling and magnification; according to the Apostle (Rom. 8:30): ”Whom He predestined, them He also called and whom He called, them He also magnified [Vulg. 'justified'].”

Reply Obj. 1: Actions pa.s.sing out to external matter imply of themselves pa.s.sion--for example, the actions of warming and cutting; but not so actions remaining in the agent, as understanding and willing, as said above (Q. 14, A. 2; Q. 18, A. 3, ad 1).

Predestination is an action of this latter cla.s.s. Wherefore, it does not put anything in the predestined. But its execution, which pa.s.ses out to external things, has an effect in them.

Reply Obj. 2: Destination sometimes denotes a real mission of someone to a given end; thus, destination can only be said of someone actually existing. It is taken, however, in another sense for a mission which a person conceives in the mind; and in this manner we are said to destine a thing which we firmly propose in our mind. In this latter way it is said that Eleazar ”determined not to do any unlawful things for the love of life” (2 Macc. 6:20). Thus destination can be of a thing which does not exist. Predestination, however, by reason of the antecedent nature it implies, can be attributed to a thing which does not actually exist; in whatsoever way destination is accepted.

Reply Obj. 3: Preparation is twofold: of the patient in respect to pa.s.sion and this is in the thing prepared; and of the agent to action, and this is in the agent. Such a preparation is predestination, and as an agent by intellect is said to prepare itself to act, accordingly as it preconceives the idea of what is to be done. Thus, G.o.d from all eternity prepared by predestination, conceiving the idea of the order of some towards salvation.

Reply Obj. 4: Grace does not come into the definition of predestination, as something belonging to its essence, but inasmuch as predestination implies a relation to grace, as of cause to effect, and of act to its object. Whence it does not follow that predestination is anything temporal.

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THIRD ARTICLE [I, Q. 23, Art. 3]

Whether G.o.d Reprobates Any Man?

Objection 1: It seems that G.o.d reprobates no man. For n.o.body reprobates what he loves. But G.o.d loves every man, according to (Wis.

11:25): ”Thou lovest all things that are, and Thou hatest none of the things Thou hast made.” Therefore G.o.d reprobates no man.

Obj. 2: Further, if G.o.d reprobates any man, it would be necessary for reprobation to have the same relation to the reprobates as predestination has to the predestined. But predestination is the cause of the salvation of the predestined. Therefore reprobation will likewise be the cause of the loss of the reprobate. But this false.

For it is said (Osee 13:9): ”Destruction is thy own, O Israel; Thy help is only in Me.” G.o.d does not, then, reprobate any man.

Obj. 3: Further, to no one ought anything be imputed which he cannot avoid. But if G.o.d reprobates anyone, that one must perish. For it is said (Eccles. 7:14): ”Consider the works of G.o.d, that no man can correct whom He hath despised.” Therefore it could not be imputed to any man, were he to perish. But this is false. Therefore G.o.d does not reprobate anyone.

_On the contrary,_ It is said (Malachi 1:2,3): ”I have loved Jacob, but have hated Esau.”

_I answer that,_ G.o.d does reprobate some. For it was said above (A.

1) that predestination is a part of providence. To providence, however, it belongs to permit certain defects in those things which are subject to providence, as was said above (Q. 22, A. 2). Thus, as men are ordained to eternal life through the providence of G.o.d, it likewise is part of that providence to permit some to fall away from that end; this is called reprobation. Thus, as predestination is a part of providence, in regard to those ordained to eternal salvation, so reprobation is a part of providence in regard to those who turn aside from that end. Hence reprobation implies not only foreknowledge, but also something more, as does providence, as was said above (Q. 22, A. 1). Therefore, as predestination includes the will to confer grace and glory; so also reprobation includes the will to permit a person to fall into sin, and to impose the punishment of d.a.m.nation on account of that sin.