Whether the Foreknowledge of Merits Is the Cause of Predestination?
Objection 1: It seems that foreknowledge of merits is the cause of
predestination. For the Apostle says (Rom. 8:29): "Whom He foreknew,
He also predestined." Again a gloss of Ambrose on Rom. 9:15: "I will
have mercy upon whom I will have mercy" says: "I will give mercy to
him who, I foresee, will turn to Me with his whole heart." Therefore
it seems the foreknowledge of merits is the cause of predestination.
Obj. 2: Further, Divine predestination includes the divine will,
which by no means can be irrational; since predestination is "the
purpose to have mercy," as Augustine says (De Praed. Sanct. ii, 17).
But there can be no other reason for predestination than the
foreknowledge of merits. Therefore it must be the cause of reason of
predestination.
Obj. 3: Further, "There is no injustice in God" (Rom. 9:14). Now
it would seem unjust that unequal things be given to equals. But all
men are equal as regards both nature and original sin; and inequality
in them arises from the merits or demerits of their actions. Therefore
God does not prepare unequal things for men by predestinating and
reprobating, unless through the foreknowledge of their merits and
demerits.
_On the contrary,_ The Apostle says (Titus 3:5): "Not by works of
justice which we have done, but according to His mercy He saved us."
But as He saved us, so He predestined that we should be saved.
Therefore, foreknowledge of merits is not the cause or reason of
predestination.
_I answer that,_ Since predestination includes will, as was said
above (A. 4), the reason of predestination must be sought for in the
same way as was the reason of the will of God. Now it was shown above
(Q. 19, A. 5), that we cannot assign any cause of the divine will on
the part of the act of willing; but a reason can be found on the part
of the things willed; inasmuch as God wills one thing on account of
something else. Wherefore nobody has been so insane as to say that
merit is the cause of divine predestination as regards the act of the
predestinator. But this is the question, whether, as regards the
effect, predestination has any cause; or what comes to the same
thing, whether God pre-ordained that He would give the effect of
predestination to anyone on account of any merits.
Accordingly there were some who held that the effect of
predestination was pre-ordained for some on account of pre-existing
merits in a former life. This was the opinion of Origen, who thought
that the souls of men were created in the beginning, and according to
the diversity of their works different states were assigned to them
in this world when united with the body. The Apostle, however, rebuts
this opinion where he says (Rom. 9:11,12): "For when they were not
yet born, nor had done any good or evil . . . not of works, but of
Him that calleth, it was said of her: The elder shall serve the
younger."
Others said that pre-existing merits in this life are the reason and
cause of the effect of predestination. For the Pelagians taught that
the beginning of doing well came from us; and the consummation from
God: so that it came about that the effect of predestination was
granted to one, and not to another, because the one made a beginning
by preparing, whereas the other did not. But against this we have the
saying of the Apostle (2 Cor. 3:5), that "we are not sufficient to
think anything of ourselves as of ourselves." Now no principle of
action can be imagined previous to the act of thinking. Wherefore it
cannot be said that anything begun in us can be the reason of the
effect of predestination.
And so others said that merits following the effect of predestination
are the reason of predestination; giving us to understand that God
gives grace to a person, and pre-ordains that He will give it, because
He knows beforehand that He will make good use of that grace, as if a
king were to give a horse to a soldier because he knows he will make
good use of it. But these seem to have drawn a distinction between
that which flows from grace, and that which flows from free will, as
if the same thing cannot come from both. It is, however, manifest that
what is of grace is the effect of predestination; and this cannot be
considered as the reason of predestination, since it is contained in
the notion of predestination. Therefore, if anything else in us be the
reason of predestination, it will outside the effect of
predestination. Now there is no distinction between what flows from
free will, and what is of predestination; as there is not distinction
between what flows from a secondary cause and from a first cause. For
the providence of God produces effects through the operation of
secondary causes, as was above shown (Q. 22, A. 3). Wherefore,
that which flows from free-will is also of predestination. We must
say, therefore, that the effect of predestination may be considered in
a twofold light--in one way, in particular; and thus there is no
reason why one effect of predestination should not be the reason or
cause of another; a subsequent effect being the reason of a previous
effect, as its final cause; and the previous effect being the reason
of the subsequent as its meritorious cause, which is reduced to the
disposition of the matter. Thus we might say that God pre-ordained to
give glory on account of merit, and that He pre-ordained to give grace
to merit glory. In another way, the effect of predestination may be
considered in general. Thus, it is impossible that the whole of the
effect of predestination in general should have any cause as coming
from us; because whatsoever is in man disposing him towards salvation,
is all included under the effect of predestination; even the
preparation for grace. For neither does this happen otherwise than by
divine help, according to the prophet Jeremias (Lam. 5:21): "convert
us, O Lord, to Thee, and we shall be converted." Yet predestination
has in this way, in regard to its effect, the goodness of God for its
reason; towards which the whole effect of predestination is directed
as to an end; and from which it proceeds, as from its first moving
principle.
Reply Obj. 1: The use of grace foreknown by God is not the cause of
conferring grace, except after the manner of a final cause; as was
explained above.
Reply Obj. 2: Predestination has its foundation in the goodness of
God as regards its effects in general. Considered in its particular
effects, however, one effect is the reason of another; as already
stated.
Reply Obj. 3: The reason for the predestination of some, and
reprobation of others, must be sought for in the goodness of God. Thus
He is said to have made all things through His goodness, so that the
divine goodness might be represented in things. Now it is necessary
that God's goodness, which in itself is one and undivided, should be
manifested in many ways in His creation; because creatures in
themselves cannot attain to the simplicity of God. Thus it is that for
the completion of the universe there are required different grades of
being; some of which hold a high and some a low place in the universe.
That this multiformity of grades may be preserved in things, God
allows some evils, lest many good things should never happen, as was
said above (Q. 22, A. 2). Let us then consider the whole of the
human race, as we consider the whole universe. God wills to manifest
His goodness in men; in respect to those whom He predestines, by means
of His mercy, as sparing them; and in respect of others, whom he
reprobates, by means of His justice, in punishing them. This is the
reason why God elects some and rejects others. To this the Apostle
refers, saying (Rom. 9:22, 23): "What if God, willing to show His wrath
[that is, the vengeance of His justice], and to make His power known,
endured [that is, permitted] with much patience vessels of wrath,
fitted for destruction; that He might show the riches of His glory on
the vessels of mercy, which He hath prepared unto glory" and (2 Tim.
2:20): "But in a great house there are not only vessels of gold and
silver; but also of wood and of earth; and some, indeed, unto honor,
but some unto dishonor." Yet why He chooses some for glory, and
reprobates others, has no reason, except the divine will. Whence
Augustine says (Tract. xxvi. in Joan.): "Why He draws one, and another
He draws not, seek not to judge, if thou dost not wish to err." Thus
too, in the things of nature, a reason can be assigned, since primary
matter is altogether uniform, why one part of it was fashioned by God
from the beginning under the form of fire, another under the form of
earth, that there might be a diversity of species in things of nature.
Yet why this particular part of matter is under this particular form,
and that under another, depends upon the simple will of God; as from
the simple will of the artificer it depends that this stone is in part
of the wall, and that in another; although the plan requires that some
stones should be in this place, and some in that place. Neither on
this account can there be said to be injustice in God, if He prepares
unequal lots for not unequal things. This would be altogether contrary
to the notion of justice, if the effect of predestination were granted
as a debt, and not gratuitously. In things which are given
gratuitously, a person can give more or less, just as he pleases
(provided he deprives nobody of his due), without any infringement of
justice. This is what the master of the house said: "Take what is
thine, and go thy way. Is it not lawful for me to do what I will?"
(Matt. 20:14,15).
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