Archive for August 25th, 2008
Question 23. Predestination
Objection 1. It seems that men are not predestined by God, for Damascene says (De Fide Orth. ii, 30): “It must be borne in mind that God foreknows but does not predetermine everything, since He foreknows all that is in us, but does not predetermine it all.” But human merit and demerit are in us, forasmuch as we are the masters of our own acts by free will. All that pertains therefore to merit or demerit is not predestined by God; and thus man’s predestination is done away.
Objection 2. Further, all creatures are directed to their end by divine providence, as was said above (22, 1, 2). But other creatures are not said to be predestined by God. Therefore neither are men.
Objection 3. Further, the angels are capable of beatitude, as well as men. But predestination is not suitable to angels, since in them there never was any unhappiness (miseria); for predestination, as Augustine says (De praedest. sanct. 17), is the “purpose to take pity [miserendi]” [See 22, 3]. Therefore men are not predestined.
Objection 4. Further, the benefits God confers upon men are revealed by the Holy Ghost to holy men according to the saying of the Apostle (1 Corinthians 2:12): “Now we have received not the spirit of this world, but the Spirit that is of God: that we may know the things that are given us from God.” Therefore if man were predestined by God, since predestination is a benefit from God, his predestination would be made known to each predestined; which is clearly false.
On the contrary, It is written (Romans 8:30): “Whom He predestined, them He also called.”
I answer that, It is fitting that God should predestine men. For all things are subject to His providence, as was shown above (Question 22, Article 2). Now it belongs to providence to direct things towards their end, as was also said (22, 1, 2). The end towards which created things are directed by God is twofold; one which exceeds all proportion and faculty of created nature; and this end is life eternal, that consists in seeing God which is above the nature of every creature, as shown above (Question 12, Article 4). The other end, however, is proportionate to created nature, to which end created being can attain according to the power of its nature. Now if a thing cannot attain to something by the power of its nature, it must be directed thereto by another; thus, an arrow is directed by the archer towards a mark. Hence, properly speaking, a rational creature, capable of eternal life, is led towards it, directed, as it were, by God. The reason of that direction pre-exists in God; as in Him is the type of the order of all things towards an end, which we proved above to be providence. Now the type in the mind of the doer of something to be done, is a kind of pre-existence in him of the thing to be done. Hence the type of the aforesaid direction of a rational creature towards the end of life eternal is called predestination. For to destine, is to direct or send. Thus it is clear that predestination, as regards its objects, is a part of providence.