Part IV (Tertia Pars) Part 41 (1/2)

than that, ”Christ, as Son of G.o.d, was predestinated to be Man.”

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THIRD ARTICLE [III, Q. 24, Art. 3]

Whether Christ's Predestination Is the Exemplar of Ours?

Objection 1: It would seem that Christ's predestination is not the exemplar of ours. For the exemplar exists before the exemplate. But nothing exists before the eternal. Since, therefore, our predestination is eternal, it seems that Christ's predestination is not the exemplar of ours.

Obj. 2: Further, the exemplar leads us to knowledge of the exemplate.

But there was no need for G.o.d to be led from something else to knowledge of our predestination; since it is written (Rom. 8:29): ”Whom He foreknew, He also predestinated.” Therefore Christ's predestination is not the exemplar of ours.

Obj. 3: Further, the exemplar is conformed to the exemplate. But Christ's predestination seems to be of a different nature from ours: because we are predestinated to the sons.h.i.+p of adoption, whereas Christ was predestinated ”Son of G.o.d in power,” as is written (Rom.

1:4). Therefore His predestination is not the exemplar of ours.

_On the contrary,_ Augustine says (De Praedest. Sanct. xv): ”The Saviour Himself, the Mediator of G.o.d and men, the Man Christ Jesus is the most splendid light of predestination and grace.” Now He is called the light of predestination and grace, inasmuch as our predestination is made manifest by His predestination and grace; and this seems to pertain to the nature of an exemplar. Therefore Christ's predestination is the exemplar of ours.

_I answer that,_ Predestination may be considered in two ways. First, on the part of the act of predestination: and thus Christ's predestination cannot be said to be the exemplar of ours: for in the same way and by the same eternal act G.o.d predestinated us and Christ.

Secondly, predestination may be considered on the part of that to which anyone is predestinated, and this is the term and effect of predestination. In this sense Christ's predestination is the exemplar of ours, and this in two ways. First, in respect of the good to which we are predestinated: for He was predestinated to be the natural Son of G.o.d, whereas we are predestinated to the adoption of sons, which is a partic.i.p.ated likeness of natural sons.h.i.+p. Whence it is written (Rom. 8:29): ”Whom He foreknew, He also predestinated to be made conformable to the image of His Son.” Secondly, in respect of the manner of obtaining this good--that is, by grace. This is most manifest in Christ; because human nature in Him, without any antecedent merits, was united to the Son of G.o.d: and of the fulness of His grace we all have received, as it is written (John 1:16).

Reply Obj. 1: This argument considers the aforesaid act of the predestinator.

The same is to be said of the second objection.

Reply Obj. 3: The exemplate need not be conformed to the exemplar in all respects: it is sufficient that it imitate it in some.

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FOURTH ARTICLE [III, Q. 24, Art. 4]

Whether Christ's Predestination Is the Cause of Ours?

Objection 1: It would seem that Christ's predestination is not the cause of ours. For that which is eternal has no cause. But our predestination is eternal. Therefore Christ's predestination is not the cause of ours.

Obj. 2: Further, that which depends on the simple will of G.o.d has no other cause but G.o.d's will. Now, our predestination depends on the simple will of G.o.d, for it is written (Eph. 1:11): ”Being predestinated according to the purpose of Him, Who worketh all things according to the counsel of His will.” Therefore Christ's predestination is not the cause of ours.

Obj. 3: Further, if the cause be taken away, the effect is also taken away. But if we take away Christ's predestination, ours is not taken away; since even if the Son of G.o.d were not incarnate, our salvation might yet have been achieved in a different manner, as Augustine says (De Trin. xiii, 10). Therefore Christ's predestination is not the cause of ours.

_On the contrary,_ It is written (Eph. 1:5): ”(Who) hath predestinated us unto the adoption of children through Jesus Christ.”

_I answer that,_ if we consider predestination on the part of the very act of predestinating, then Christ's predestination is not the cause of ours; because by one and the same act G.o.d predestinated both Christ and us. But if we consider predestination on the part of its term, thus Christ's predestination is the cause of ours: for G.o.d, by predestinating from eternity, so decreed our salvation, that it should be achieved through Jesus Christ. For eternal predestination covers not only that which is to be accomplished in time, but also the mode and order in which it is to be accomplished in time.

Replies Obj. 1 and 2: These arguments consider predestination on the part of the act of predestinating.

Reply Obj. 3: If Christ were not to have been incarnate, G.o.d would have decreed men's salvation by other means. But since He decreed the Incarnation of Christ, He decreed at the same time that He should be the cause of our salvation.

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QUESTION 25

OF THE ADORATION OF CHRIST (In Six Articles)

We have now to consider things pertaining to Christ in reference to us; and first, the adoration of Christ, by which we adore Him; secondly, we must consider how He is our Mediator with G.o.d.