Whether the Number of the Predestined Is Certain?
Objection 1: It seems that the number of the predestined is not
certain. For a number to which an addition can be made is not certain.
But there can be an addition to the number of the predestined as it
seems; for it is written (Deut. 1:11): "The Lord God adds to this number
many thousands," and a gloss adds, "fixed by God, who knows those who
belong to Him." Therefore the number of the predestined is not
certain.
Obj. 2: Further, no reason can be assigned why God pre-ordains to
salvation one number of men more than another. But nothing is arranged
by God without a reason. Therefore the number to be saved pre-ordained
by God cannot be certain.
Obj. 3: Further, the operations of God are more perfect than those of
nature. But in the works of nature, good is found in the majority of
things; defect and evil in the minority. If, then, the number of the
saved were fixed by God at a certain figure, there would be more
saved than lost. Yet the contrary follows from Matt. 7:13,14: "For
wide is the gate, and broad the way that leadeth to destruction, and
many there are who go in thereat. How narrow is the gate, and strait
is the way that leadeth to life; and few there are who find it!"
Therefore the number of those pre-ordained by God to be saved is not
certain.
_On the contrary,_ Augustine says (De Corr. et Grat. 13): "The number
of the predestined is certain, and can neither be increased nor
diminished."
_I answer that,_ The number of the predestined is certain. Some have
said that it was formally, but not materially certain; as if we were
to say that it was certain that a hundred or a thousand would be
saved; not however these or those individuals. But this destroys the
certainty of predestination; of which we spoke above (A. 6).
Therefore we must say that to God the number of the predestined is
certain, not only formally, but also materially. It must, however, be
observed that the number of the predestined is said to be certain to
God, not by reason of His knowledge, because, that is to say, He knows
how many will be saved (for in this way the number of drops of rain
and the sands of the sea are certain to God); but by reason of His
deliberate choice and determination. For the further evidence of which
we must remember that every agent intends to make something finite, as
is clear from what has been said above when we treated of the infinite
(Q. 7, AA. 2 ,3). Now whosoever intends some definite measure in
his effect thinks out some definite number in the essential parts,
which are by their very nature required for the perfection of the
whole. For of those things which are required not principally, but
only on account of something else, he does not select any definite
number _per se_; but he accepts and uses them in such numbers as are
necessary on account of that other thing. For instance, a builder
thinks out the definite measurements of a house, and also the definite
number of rooms which he wishes to make in the house; and definite
measurements of the walls and roof; he does not, however, select a
definite number of stones, but accepts and uses just so many as are
sufficient for the required measurements of the wall. So also must we
consider concerning God in regard to the whole universe, which is His
effect. For He pre-ordained the measurements of the whole of the
universe, and what number would befit the essential parts of that
universe--that is to say, which have in some way been ordained in
perpetuity; how many spheres, how many stars, how many elements, and
how many species. Individuals, however, which undergo corruption, are
not ordained as it were chiefly for the good of the universe, but in a
secondary way, inasmuch as the good of the species is preserved
through them. Whence, although God knows the total number of
individuals, the number of oxen, flies and such like, is not
pre-ordained by God _per se_; but divine providence produces just so
many as are sufficient for the preservation of the species. Now of all
creatures the rational creature is chiefly ordained for the good of
the universe, being as such incorruptible; more especially those who
attain to eternal happiness, since they more immediately reach the
ultimate end. Whence the number of the predestined is certain to God;
not only by way of knowledge, but also by way of a principal
pre-ordination.
It is not exactly the same thing in the case of the number of the
reprobate, who would seem to be pre-ordained by God for the good of
the elect, in whose regard "all things work together unto good" (Rom.
8:28). Concerning the number of all the predestined, some say that so
many men will be saved as angels fell; some, so many as there were
angels left; others, as many as the number of angels created by God.
It is, however, better to say that, "to God alone is known the number
for whom is reserved eternal happiness [*From the 'secret' prayer of
the missal, 'pro vivis et defunctis.']"
Reply Obj. 1: These words of Deuteronomy must be taken as applied to
those who are marked out by God beforehand in respect to present
righteousness. For their number is increased and diminished, but not
the number of the predestined.
Reply Obj. 2: The reason of the quantity of any one part must be
judged from the proportion of that part of the whole. Thus in God the
reason why He has made so many stars, or so many species of things,
or predestined so many, is according to the proportion of the
principal parts to the good of the whole universe.
Reply Obj. 3: The good that is proportionate to the common state of
nature is to be found in the majority; and is wanting in the
minority. The good that exceeds the common state of nature is to be
found in the minority, and is wanting in the majority. Thus it is
clear that the majority of men have a sufficient knowledge for the
guidance of life; and those who have not this knowledge are said to
be half-witted or foolish; but they who attain to a profound
knowledge of things intelligible are a very small minority in respect
to the rest. Since their eternal happiness, consisting in the vision
of God, exceeds the common state of nature, and especially in so far
as this is deprived of grace through the corruption of original sin,
those who are saved are in the minority. In this especially, however,
appears the mercy of God, that He has chosen some for that salvation,
from which very many in accordance with the common course and
tendency of nature fall short.
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