Objection 1: It seems that the predestined are not chosen by God. For
Dionysius says (Div. Nom. iv, 1) that as the corporeal sun sends his
rays upon all without selection, so does God His goodness. But the
goodness of God is communicated to some in an especial manner through
a participation of grace and glory. Therefore God without any
selection communicates His grace and glory; and this belongs to
predestination.
Obj. 2: Further, election is of things that exist. But predestination
from all eternity is also of things which do not exist. Therefore,
some are predestined without election.
Obj. 3: Further, election implies some discrimination. Now God "wills
all men to be saved" (1 Tim. 2:4). Therefore, predestination which
ordains men towards eternal salvation, is without election.
_On the contrary,_ It is said (Eph. 1:4): "He chose us in Him before
the foundation of the world."
_I answer that,_ Predestination presupposes election in the order of
reason; and election presupposes love. The reason of this is that
predestination, as stated above (A. 1), is a part of providence. Now
providence, as also prudence, is the plan existing in the intellect
directing the ordering of some things towards an end; as was proved
above (Q. 22, A. 2). But nothing is directed towards an end unless
the will for that end already exists. Whence the predestination of
some to eternal salvation presupposes, in the order of reason, that
God wills their salvation; and to this belong both election and
love:--love, inasmuch as He wills them this particular good of
eternal salvation; since to love is to wish well to anyone, as stated
above (Q. 20, AA. 2 ,3):--election, inasmuch as He wills this good to
some in preference to others; since He reprobates some, as stated
above (A. 3). Election and love, however, are differently ordered in
God, and in ourselves: because in us the will in loving does not
cause good, but we are incited to love by the good which already
exists; and therefore we choose someone to love, and so election in
us precedes love. In God, however, it is the reverse. For His will,
by which in loving He wishes good to someone, is the cause of that
good possessed by some in preference to others. Thus it is clear that
love precedes election in the order of reason, and election precedes
predestination. Whence all the predestinate are objects of election
and love.
Reply Obj. 1: If the communication of the divine goodness in general
be considered, God communicates His goodness without election;
inasmuch as there is nothing which does not in some way share in His
goodness, as we said above (Q. 6, A. 4). But if we consider the
communication of this or that particular good, He does not allot it
without election; since He gives certain goods to some men, which He
does not give to others. Thus in the conferring of grace and glory
election is implied.
Reply Obj. 2: When the will of the person choosing is incited to make
a choice by the good already pre-existing in the object chosen, the
choice must needs be of those things which already exist, as happens
in our choice. In God it is otherwise; as was said above (Q. 20, A.
2). Thus, as Augustine says (De Verb. Ap. Serm. 11): "Those are
chosen by God, who do not exist; yet He does not err in His choice."
Reply Obj. 3: God wills all men to be saved by His antecedent will,
which is to will not simply but relatively; and not by His consequent
will, which is to will simply.
_______________________