Whether Predestination Can Be Furthered by the Prayers of the Saints?
Objection 1: It seems that predestination cannot be furthered by the
prayers of the saints. For nothing eternal can be preceded by anything
temporal; and in consequence nothing temporal can help towards making
something else eternal. But predestination is eternal. Therefore,
since the prayers of the saints are temporal, they cannot so help as
to cause anyone to become predestined. Predestination therefore is not
furthered by the prayers of the saints.
Obj. 2: Further, as there is no need of advice except on account of
defective knowledge, so there is no need of help except through
defective power. But neither of these things can be said of God when
He predestines. Whence it is said: "Who hath helped the Spirit of the
Lord? [*Vulg.: 'Who hath known the mind of the Lord?'] Or who hath
been His counsellor?" (Rom. 11:34). Therefore predestination cannot
be furthered by the prayers of the saints.
Obj. 3: Further, if a thing can be helped, it can also be hindered.
But predestination cannot be hindered by anything. Therefore it
cannot be furthered by anything.
_On the contrary,_ It is said that "Isaac besought the Lord for his
wife because she was barren; and He heard him and made Rebecca to
conceive" (Gen. 25:21). But from that conception Jacob was born, and
he was predestined. Now his predestination would not have happened if
he had never been born. Therefore predestination can be furthered by
the prayers of the saints.
_I answer that,_ Concerning this question, there were different
errors. Some, regarding the certainty of divine predestination, said
that prayers were superfluous, as also anything else done to attain
salvation; because whether these things were done or not, the
predestined would attain, and the reprobate would not attain, eternal
salvation. But against this opinion are all the warnings of Holy
Scripture, exhorting us to prayer and other good works.
Others declared that the divine predestination was altered through
prayer. This is stated to have the opinion of the Egyptians, who
thought that the divine ordination, which they called fate, could be
frustrated by certain sacrifices and prayers. Against this also is the
authority of Scripture. For it is said: "But the triumpher in Israel
will not spare and will not be moved to repentance" (1 Kings 15:29);
and that "the gifts and the calling of God are without repentance"
(Rom. 11:29).
Wherefore we must say otherwise that in predestination two things are
to be considered--namely, the divine ordination; and its effect. As
regards the former, in no possible way can predestination be furthered
by the prayers of the saints. For it is not due to their prayers that
anyone is predestined by God. As regards the latter, predestination is
said to be helped by the prayers of the saints, and by other good
works; because providence, of which predestination is a part, does not
do away with secondary causes but so provides effects, that the order
of secondary causes falls also under providence. So, as natural
effects are provided by God in such a way that natural causes are
directed to bring about those natural effects, without which those
effects would not happen; so the salvation of a person is predestined
by God in such a way, that whatever helps that person towards
salvation falls under the order of predestination; whether it be one's
own prayers or those of another; or other good works, and such like,
without which one would not attain to salvation. Whence, the
predestined must strive after good works and prayer; because through
these means predestination is most certainly fulfilled. For this
reason it is said: "Labor more that by good works you may make sure
your calling and election" (2 Pet. 1:10).
Reply Obj. 1: This argument shows that predestination is not
furthered by the prayers of the saints, as regards the preordination.
Reply Obj. 2: One is said to be helped by another in two ways; in one
way, inasmuch as he receives power from him: and to be helped thus
belongs to the weak; but this cannot be said of God, and thus we are
to understand, "Who hath helped the Spirit of the Lord?" In another
way one is said to be helped by a person through whom he carries out
his work, as a master through a servant. In this way God is helped by
us; inasmuch as we execute His orders, according to 1 Cor. 3:9: "We
are God's co-adjutors." Nor is this on account of any defect in the
power of God, but because He employs intermediary causes, in order
that the beauty of order may be preserved in the universe; and also
that He may communicate to creatures the dignity of causality.
Reply Obj. 3: Secondary causes cannot escape the order of the first
universal cause, as has been said above (Q. 19, A. 6), indeed, they
execute that order. And therefore predestination can be furthered by
creatures, but it cannot be impeded by them.
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