Articulus 8 Article 8 Utrum praedestinatio possit iuvari precibus sanctorum Whether predestination can be furthered by the prayers of the saints? Ad octavum sic proceditur. Videtur quod praedestinatio non possit iuvari precibus sanctorum. Nullum enim aeternum praeceditur ab aliquo temporali, et per consequens non potest temporale iuvare ad hoc quod aliquod aeternum sit. Sed praedestinatio est aeterna. Cum igitur preces sanctorum sint temporales, non possunt iuvare ad hoc quod aliquis praedestinetur. Non ergo praedestinatio iuvatur precibus sanctorum. 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. Praeterea, sicut nihil indiget consilio nisi propter defectum cognitionis, ita nihil indiget auxilio nisi propter defectum virtutis. Sed neutrum horum competit Deo praedestinanti, unde dicitur Rom. XI, quis adiuvit spiritum domini? Aut quis consiliarius eius fuit? Ergo praedestinatio non iuvatur precibus sanctorum. 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? Or who hath been His counsellor? (Rom 11:34). Therefore predestination cannot be furthered by the prayers of the saints. Praeterea, eiusdem est adiuvari et impediri. Sed praedestinatio non potest aliquo impediri. Ergo non potest aliquo iuvari. 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. Sed contra est quod dicitur Genes. XXV, quod Isaac rogavit Deum pro Rebecca uxore sua, et dedit conceptum Rebeccae. Ex illo autem conceptu natus est Iacob, qui praedestinatus fuit. Non autem fuisset impleta praedestinatio, si natus non fuisset. Ergo praedestinatio iuvatur precibus sanctorum. 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. Respondeo dicendum quod circa hanc quaestionem diversi errores fuerunt. Quidam enim, attendentes certitudinem divinae praedestinationis, dixerunt superfluas esse orationes, vel quidquid aliud fiat ad salutem aeternam consequendam, quia his factis vel non factis, praedestinati consequuntur, reprobati non consequuntur. Sed contra hoc sunt omnes admonitiones sacrae Scripturae, exhortantes ad orationem, et ad alia bona opera. 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. Alii vero dixerunt quod per orationes mutatur divina praedestinatio. Et haec dicitur fuisse opinio Aegyptiorum, qui ponebant ordinationem divinam, quam fatum appellabant, aliquibus sacrificiis et orationibus impediri posse. Sed contra hoc etiam est auctoritas sacrae Scripturae. Dicitur enim I Reg. XV, porro triumphator in Israel non parcet, neque poenitudine flectetur. Et Rom. XI dicitur quod sine poenitentia sunt dona Dei et vocatio. Others declared that the divine predestination was altered through prayer. This is stated to have been 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 Kgs 15:29); and that the gifts and the calling of God are without repentance (Rom 11:29). Et ideo aliter dicendum, quod in praedestinatione duo sunt consideranda, scilicet ipsa praeordinatio divina, et effectus eius. Quantum igitur ad primum, nullo modo praedestinatio iuvatur precibus sanctorum, non enim precibus sanctorum fit, quod aliquis praedestinetur a Deo. Quantum vero ad secundum, dicitur praedestinatio iuvari precibus sanctorum, et aliis bonis operibus, quia providentia, cuius praedestinatio est pars, non subtrahit causas secundas, sed sic providet effectus, ut etiam ordo causarum secundarum subiaceat providentiae. Sicut igitur sic providentur naturales effectus, ut etiam causae naturales ad illos naturales effectus ordinentur, sine quibus illi effectus non provenirent; ita praedestinatur a Deo salus alicuius, ut etiam sub ordine praedestinationis cadat quidquid hominem promovet in salutem, vel orationes propriae, vel aliorum, vel alia bona, vel quidquid huiusmodi, sine quibus aliquis salutem non consequitur. Unde praedestinatis conandum est ad bene operandum et orandum, quia per huiusmodi praedestinationis effectus certitudinaliter impletur. Propter quod dicitur II Petr. I, satagite, ut per bona opera certam vestram vocationem et electionem faciatis. 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). Ad primum ergo dicendum quod ratio illa ostendit quod praedestinatio non iuvatur precibus sanctorum, quantum ad ipsam praeordinationem. Reply Obj. 1: This argument shows that predestination is not furthered by the prayers of the saints, as regards the preordination. Ad secundum dicendum quod aliquis dicitur adiuvari per alium, dupliciter. Uno modo, inquantum ab eo accipit virtutem, et sic adiuvari infirmi est, unde Deo non competit. Et sic intelligitur illud, quis adiuvit spiritum domini? Alio modo dicitur quis adiuvari per aliquem, per quem exequitur suam operationem, sicut dominus per ministrum. Et hoc modo Deus adiuvatur per nos, inquantum exequimur suam ordinationem, secundum illud I ad Cor. III, Dei enim adiutores sumus. Neque hoc est propter defectum divinae virtutis, sed quia utitur causis mediis, ut ordinis pulchritudo servetur in rebus, et ut etiam creaturis dignitatem causalitatis communicet. 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. Ad tertium dicendum quod secundae causae non possunt egredi ordinem causae primae universalis, ut supra dictum est; sed ipsum exequuntur. Et ideo praedestinatio per creaturas potest adiuvari, sed non impediri. 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. Quaestio 24 Question 24 De libro vitae The Book of Life Deinde considerandum est de libro vitae. Et circa hoc quaeruntur tria. We now consider the book of life; concerning which there are three points of inquiry: Primo, quid sit liber vitae. (1) What is the book of life? Secundo, cuius vitae sit liber. (2) Of what life is it the book? Tertio, utrum aliquis possit deleri de libro vitae. (3) Whether anyone can be blotted out of the book of life? Articulus 1 Article 1 Utrum liber vitae sit idem quod praedestinatio Whether the book of life is the same as predestination? Ad primum sic proceditur. Videtur quod liber vitae non sit idem quod praedestinatio. Dicitur enim Eccli. XXIV, haec omnia liber vitae; Glossa, idest novum et vetus testamentum. Hoc autem non est praedestinatio. Ergo liber vitae non est idem quod praedestinatio. Objection 1: It seems that the book of life is not the same thing as predestination. For it is said, All things are the book of life (Sir 24:32)—i.e., the Old and New Testament, according to a gloss. This, however, is not predestination. Therefore the book of life is not predestination. Praeterea, Augustinus, in libro XX de Civ. Dei, ait quod liber vitae est quaedam vis divina, qua fiet ut cuique opera sua bona vel mala in memoriam reducantur. Sed vis divina non videtur pertinere ad praedestinationem, sed magis ad attributum potentiae. Ergo liber vitae non est idem quod praedestinatio. Obj. 2: Further, Augustine says (De Civ. Dei xx, 14) that the book of life is a certain divine energy, by which it happens that to each one his good or evil works are recalled to memory. But divine energy belongs seemingly, not to predestination, but rather to divine power. Therefore the book of life is not the same thing as predestination. Praeterea, praedestinationi opponitur reprobatio. Si igitur liber vitae esset praedestinatio, inveniretur liber mortis, sicut liber vitae. Obj. 3: Further, reprobation is opposed to predestination. So, if the book of life were the same as predestination, there should also be a book of death, as there is a book of life. Sed contra est quod dicitur in Glossa, super illud Psalmi LXVIII, deleantur de libro viventium, liber iste est notitia Dei, qua praedestinavit ad vitam, quos praescivit. On the contrary, It is said in a gloss upon Ps. 68:29, Let them be blotted out of the book of the living, This book is the knowledge of God, by which He hath predestined to life those whom He foreknew. Respondeo dicendum quod liber vitae in Deo dicitur metaphorice, secundum similitudinem a rebus humanis acceptam. Est enim consuetum apud homines, quod illi qui ad aliquid eliguntur, conscribuntur in libro; utpote milites vel consiliarii, qui olim dicebantur patres conscripti. Patet autem ex praemissis quod omnes praedestinati eliguntur a Deo ad habendum vitam aeternam. Ipsa ergo praedestinatorum conscriptio dicitur liber vitae. Dicitur autem metaphorice aliquid conscriptum in intellectu alicuius, quod firmiter in memoria tenet, secundum illud Prov. III, ne obliviscaris legis meae, et praecepta mea cor tuum custodiat; et post pauca sequitur, describe illa in tabulis cordis tui. Nam et in libris materialibus aliquid conscribitur ad succurrendum memoriae. Unde ipsa Dei notitia, qua firmiter retinet se aliquos praedestinasse ad vitam aeternam, dicitur liber vitae. Nam sicut scriptura libri est signum eorum quae fienda sunt ita Dei notitia est quoddam signum apud ipsum, eorum qui sunt perducendi ad vitam aeternam; secundum illud II Tim. II, firmum fundamentum Dei stat, habens signaculum hoc, novit dominus qui sunt eius. I answer that, The book of life is in God taken in a metaphorical sense, according to a comparison with human affairs. For it is usual among men that they who are chosen for any office should be inscribed in a book; as, for instance, soldiers, or counsellors, who formerly were called conscript fathers. Now it is clear from the preceding (Q. 23, A. 4) that all the predestined are chosen by God to possess eternal life. This conscription, therefore, of the predestined is called the book of life. A thing is said metaphorically to be written upon the mind of anyone when it is firmly held in the memory, according to Prov. 3:3: Forget not My Law, and let thy heart keep My commandments, and further on, Write them in the tablets of thy heart. For things are written down in material books to help the memory. Whence, the knowledge of God, by which He firmly remembers that He has predestined some to eternal life, is called the book of life. For as the writing in a book is the sign of things to be done, so the knowledge of God is a sign in Him of those who are to be brought to eternal life, according to 2 Tim. 2:19: The sure foundation of God standeth firm, having this seal; the Lord knoweth who are His. Ad primum ergo dicendum quod liber vitae potest dici dupliciter. Uno modo, conscriptio eorum qui sunt electi ad vitam, et sic loquimur nunc de libro vitae. Alio modo potest dici liber vitae, conscriptio eorum quae ducunt in vitam. Et hoc dupliciter. Vel sicut agendorum, et sic novum et vetus testamentum dicitur liber vitae. Vel sicut iam factorum, et sic illa vis divina, qua fiet ut cuilibet in memoriam reducantur facta sua, dicitur liber vitae. Sicut etiam liber militiae potest dici, vel in quo scribuntur electi ad militiam, vel in quo traditur ars militaris, vel in quo recitantur facta militum. Reply Obj. 1: The book of life may be understood in two senses. In one sense as the inscription of those who are chosen to life; thus we now speak of the book of life. In another sense the inscription of those things which lead us to life may be called the book of life; and this also is twofold, either as of things to be done; and thus the Old and New Testament are called a book of life; or of things already done, and thus that divine energy by which it happens that to each one his deeds will be recalled to memory, is spoken of as the book of life. Thus that also may be called the book of war, whether it contains the names inscribed of those chosen for military service; or treats of the art of warfare, or relates the deeds of soldiers. Unde patet solutio ad secundum. Hence the solution of the Second Objection. Ad tertium dicendum quod non est consuetum conscribi eos qui repudiantur, sed eos qui eliguntur. Unde reprobationi non respondet liber mortis, sicut praedestinationi liber vitae. Reply Obj. 3: It is the custom to inscribe, not those who are rejected, but those who are chosen. Whence there is no book of death corresponding to reprobation, as the book of life to predestination. Ad quartum dicendum quod secundum rationem differt liber vitae a praedestinatione. Importat enim notitiam praedestinationis, sicut etiam ex Glossa inducta apparet. Reply Obj. 4: Predestination and the book of life are different aspects of the same thing. For this latter implies the knowledge of predestination; as also is made clear from the gloss quoted above. Articulus 2 Article 2 Utrum liber vitae sit solum respectu vitae gloriae praedestinatorum Whether the book of life regards only the life of glory of the predestined? Ad secundum sic proceditur. Videtur quod liber vitae non sit solum respectu vitae gloriae praedestinatorum. Liber enim vitae est notitia vitae. Sed Deus per vitam suam cognoscit omnem aliam vitam. Ergo liber vitae praecipue dicitur respectu vitae divinae; et non solum respectu vitae praedestinatorum. Objection 1: It seems that the book of life does not only regard the life of glory of the predestined. For the book of life is the knowledge of life. But God, through His own life, knows all other life. Therefore the book of life is so called in regard to divine life; and not only in regard to the life of the predestined. Praeterea, sicut vita gloriae est a Deo, ita vita naturae. Si igitur notitia vitae gloriae dicitur liber vitae, etiam notitia vitae naturae dicetur liber vitae. Obj. 2: Further, as the life of glory comes from God, so also does the life of nature. Therefore, if the knowledge of the life of glory is called the book of life; so also should the knowledge of the life of nature be so called. Praeterea, aliqui eliguntur ad gratiam, qui non eliguntur ad vitam gloriae; ut patet per id quod dicitur Ioan. VI, nonne duodecim vos elegi, et unus ex vobis Diabolus est? Sed liber vitae est conscriptio electionis divinae, ut dictum est. Ergo etiam est respectu vitae gratiae. Obj. 3: Further, some are chosen to the life of grace who are not chosen to the life of glory; as it is clear from what is said: Have not I chosen you twelve, and one of you is a devil? (John 6:71). But the book of life is the inscription of the divine election, as stated above (A. 1). Therefore it applies also to the life of grace. Sed contra est quod liber vitae est notitia praedestinationis, ut dictum est. Sed praedestinatio non respicit vitam gratiae, nisi secundum quod ordinatur ad gloriam, non enim sunt praedestinati, qui habent gratiam et deficiunt a gloria. Liber igitur vitae non dicitur nisi respectu gloriae. On the contrary, The book of life is the knowledge of predestination, as stated above (ibid.). But predestination does not regard the life of grace, except so far as it is directed to glory; for those are not predestined who have grace and yet fail to obtain glory. The book of life altogether is only so called in regard to the life of glory. Respondeo dicendum quod liber vitae, ut dictum est, importat conscriptionem quandam sive notitiam electorum ad vitam. Eligitur autem aliquis ad id quod non competit sibi secundum suam naturam. Et iterum, id ad quod eligitur aliquis, habet rationem finis, non enim miles eligitur aut conscribitur ad hoc quod armetur, sed ad hoc quod pugnet; hoc enim est proprium officium ad quod militia ordinatur. Finis autem supra naturam existens, est vita gloriae, ut supra dictum est. Unde proprie liber vitae respicit vitam gloriae. I answer that, The book of life, as stated above (A. 1), implies a conscription or a knowledge of those chosen to life. Now a man is chosen for something which does not belong to him by nature; and again that to which a man is chosen has the aspect of an end. For a soldier is not chosen or inscribed merely to put on armor, but to fight; since this is the proper duty to which military service is directed. But the life of glory is an end exceeding human nature, as said above (Q. 23, A. 1). Wherefore, strictly speaking, the book of life regards the life of glory.