AUGUSTINE'S VIEW ON PRDESTINATION

St. Augustine, Part 9  

Although Pelagianism, a view that denies original sin and promotes the idea that salvation can be earned, went against Augustine’s views of grace through Christ, it did encourage Augustine to focus his thinking on the doctrine of predestination. In his early writings, Augustine taught predestination based upon God’s foreknowledge. The idea was that God merely chose those human beings whom He foreknew would freely choose to believe in Him.

However, the mature Augustine promoted predestination based upon God’s autonomous and inscrutable choice. This position holds that God chooses to extend His saving grace to some (the elect), but not to all (bypassing the reprobate).1 Thus, God predestines some to eternal life via irresistible though not coercive grace, but leaves others in their sin to be justly condemned through their own choice and deeds.

Augustine’s great and terrible doctrine of so-called “double predestination” was rejected by many in his time as it is by some today. However, Augustine believed that while God’s act of election may be inequitable, it is not unfair. Augustine reasoned that sinners have no claim whatsoever to the grace of God. The choice as to whom God extends His grace is totally within His sovereign discretion and prerogative. Most importantly, Augustine believed his thinking on the subject was simply reflecting the clear teaching of Scripture, especially the writings of the Apostle Paul (Romans 8–9; Ephesians 1).

Augustine’s strong predestinarian views influenced a number of Roman Catholic thinkers in history, but has been, for the most part, ignored by their modern counterparts. Augustine’s basic perspectives on this topic were embraced largely by such Protestant Reformers as Martin Luther and John Calvin, and are still reflected today in the historic confessional statements of the Reformed theological tradition.

Endnotes:

1. Allan D. Fitzgerald, ed., Augustine through the Ages (Grand Rapids: Eerdmans, 1999), s.v. “Predestination.”

Subjects: People of Faith, Philosophy of Religion

A CATHOLIC PERSPECTIVE ON PREDESTINATION

by Rev. Paul Walsh, CSB

The important first step with any theological position or term is to understand what question or set of questions it is a part of. Predestination has to do with questions regarding salvation. In general, it is part of answering the question: "How are we saved?"

How are we saved? This is not a simple question to answer. However, in it's most general perspective we can say we are saved by the grace of God. This grace chose us (or predestined us) from the beginning to live and reign with him in all eternity. But predestination involves more than simply God's choosing us. It also involves the movements of God's grace, which move us to seek God and to find him in faith, in baptism and in the sacramental life of the church.

This predestination also involves grace to help us to persevere until the end, providing us with the opportunities and the means to repent and return should we sin and fall away from God. So, in a nutshell, predestination is God's choosing us in love, and giving us the means to attain salvation through a life graced by faith, sacraments, the church, repentance, and perseverance.

It is important to note that salvation occurs first and foremost as God's initiative. The term predestination emphasizes this initiative at every step of our journey. Without God's initiative, we would fail. If God did not choose us, we could not be saved. If God does not draw us through grace and lead us to faith, we could not be saved. If God does not give us faith, we could never attain it on our own, and we could not be saved. If God does not cleanse us of our sins we could not be saved. If God does not bring us into the life of the church, we could not be saved. If God did not draw us back after sin, give us the grace of repentance, and give us the grace of perseverance, we could not be saved. It is even impossible, ultimately, to lead a moral life without God's assistance. Everything is grace, and without it we would fail.

However, problems arise: does God predestine all people to be saved? Catholics, I think would argue yes. In his encyclical Redemptoris Missio, Pope John Paul II writes: "Since salvation is offered to all, it must be made concretely available to all. . . . This grace comes from Christ; it is the result of his Sacrifice and is communicated by the Holy Spirit. It enables each person to attain salvation through his or her free cooperation." [Section 10.1] Further, Catholics teach that "God predestines no one to go to hell" [See the Catechism of the Catholic Church, section 1037]. Hence, Catholics argue that salvation is made available to all and willed for all, even those who are not explicitly part of the Church; all are thus predestined for salvation.

Another problem then arises: how does it happen that some will not be saved? This is the problem with which Calvinist theology wrestles. If God, in fact, predestines all for salvation, how is it possible for anyone not to be saved? Catholics would answer this question by saying that human beings are given the freedom to choose or refuse God's offer of salvation; or to use the Pope's term above, they are free to cooperate with God's grace or not. In so doing, Catholics do not minimize the need for God's grace, which makes it possible for human beings to cooperate in the first place. However, they recognize that God's plan includes the possibility that human beings could throw away the gift they have been given.

This answer dissatisfies Calvinists. This is the reason for their dissatisfaction: It would seem, that if human beings are able to frustrate God's will and the power of God's grace in bringing all people to salvation, then God's grace and will are not all powerful. Human decisions have the power to overturn God's plans and even God's actions. Thus, human beings, would seem to be more powerful than God in this respect. They have the power to frustrate God's plan and power.

This possibility is untenable for many Calvinists. Calvinism grew out of that branch of Catholicism (Franciscan theology) which emphasized how God was all powerful, and that whatever God willed came to pass. It was impossible for any creature to resist God's will or to frustrate God's plan. Thus, for a Calvinist, if any people are not saved, it is not merely because they chose not to be saved. It is also because God willed or predestined it, that they would not be saved.

Clearly, this conclusion does not sit well with Catholics. But the objections of the Calvinists are important theological points, and not to be easily dismissed. We often call God "All Powerful" and "Almighty" ourselves. How is it possible that human beings can frustrate the designs of an all powerful God? Some may argue perhaps that ultimately those who are not saved do not frustrate God's designs because they demonstrate God's justice. This is the Calvinist answer, and it shows that those who reject God have a place in God's plan. The problem with this answer, however, is that it does not clearly establish that God does not want the sinner to die in sin; God does not will the damnation of anyone. If the sinner does not repent and return to God, then God's plan is frustrated with respect to that person. It would seem, then, that God is not all powerful.

Catholics, I think, would then argue: yes, God has freely chosen to limit the sphere of his own power and freedom. Being all powerful, he and he alone has the power to limit the sphere in which his will is effective. By his own will, God freely chooses to allow individual human beings the freedom to choose or refuse him. Thus, Catholics would argue, that in creating free will, God has chosen to limit the realm of his power, creating a being that can frustrate God's will, with respect to that particular person. However, this person cannot frustrate God's overall plan, and this is the truth Calvinists want to protect.

So this is the problem of predestination in summary. There are, as you can imagine, several other wrinkles to the mix. The interplay between grace, free will, and the role of the church and sacraments raises many, many more questions. However, as I understand it, what I have written are some of the principal parts of the difficulties between Calvinists and Catholics on this point of predestination.

Father Paul Walsh, CSB is a member of the Congregation of St. Basil (Basilian Fathers) whose Curial House is in Toronto Ontario

FIFTEEN PROMISES OF THE ROSARY

1.) Whoever shall faithfully serve me by the recitation of the Rosary shall receive signal graces .

2.) I promise my special protection and the greatest graces to all those who shall recite the Rosary.

3.) The Rosary shall be a powerful armor against Hell. It will destroy vice , decrease sin, and defeat heresies.

4.) The Rosary will cause virtue and good works to flourish; it will obtain for souls the abundant mercy of God; it will withdraw the hearts of men from the love of the world and its vanities, and will lift them to the desire for eternal things. Oh, that souls would sanctify themselves by this means.

5.) The soul which recommends itself to me by the recitation of the Rosary, shall not perish.

6.) Whoever shall recite the Rosary devoutly, applying himself to the consideration of its sacred mysteries shall never be conquered by misfortune. God will not chastise him in His justice, he shall not perish by an unprovided death; if he be just he shall remain in the grace of God, and become worthy of eternal life.

7.) Whoever shall have a true devotion for the Rosary shall not die without the sacraments of the Church.

8.) Those who are faithful to recite the Rosary shall have during their life and at their death the light of God and the plenitude of His graces; at the moment of death they shall participate in the merits of the saints in Paradise.

9.) I shall deliver from Purgatory those who have been devoted to the Rosary.

10.) The faithful children of the Rosary shall merit a high degree of glory in Heaven.

11.) You shall obtain all you ask of me by the recitation of the Rosary.

12.) All those who propagate the Holy Rosary shall be aided by me in their necessities.

13.) I have obtained from my Divine Son that all the advocates of the Rosary shall have for intercessors the entire celestial court during their life and at the hour of death.

14.) All who recite the Rosary are my sons and daughters, and brothers and sisters of my only Son, Jesus Christ.

15.) Devotion of my Rosary is a great sign of predestination.

These fifteen promises of the Rosary are not only a wonderful incentive for us to recite the Holy Rosary, but they are also a perfect road map for our journey through life; they provide complete instruction and understanding of this journey. I think we are better able to fully comprehend the significance of Our Lady’s role in our lives when we view the fifteen promises of the Rosary as a beacon of hope and an encouraging sign of what is to come.

Photo by: Lincolnian

A CATHOLIC PERSPECTIVE ON PREDESTINATION

by Rev. Paul Walsh, CSB

The important first step with any theological position or term is to understand what question or set of questions it is a part of. Predestination has to do with questions regarding salvation. In general, it is part of answering the question: "How are we saved?"

How are we saved? This is not a simple question to answer. However, in it's most general perspective we can say we are saved by the grace of God. This grace chose us (or predestined us) from the beginning to live and reign with him in all eternity. But predestination involves more than simply God's choosing us. It also involves the movements of God's grace, which move us to seek God and to find him in faith, in baptism and in the sacramental life of the church. This predestination also involves grace to help us to persevere until the end, providing us with the opportunities and the means to repent and return should we sin and fall away from God. So, in a nutshell, predestination is God's choosing us in love, and giving us the means to attain salvation through a life graced by faith, sacraments, the church, repentance, and perseverance.

It is important to note that salvation occurs first and foremost as God's initiative. The term predestination emphasizes this initiative at every step of our journey. Without God's initiative, we would fail. If God did not choose us, we could not be saved. If God does not draw us through grace and lead us to faith, we could not be saved.

If God does not give us faith, we could never attain it on our own, and we could not be saved. If God does not cleanse us of our sins we could not be saved. If God does not bring us into the life of the church, we could not be saved. If God did not draw us back after sin, give us the grace of repentance, and give us the grace of perseverance, we could not be saved. It is even impossible, ultimately, to lead a moral life without God's assistance. Everything is grace, and without it we would fail.

However, problems arise: does God predestine all people to be saved? Catholics, I think would argue yes. In his encyclical Redemptoris Missio, Pope John Paul II writes: "Since salvation is offered to all, it must be made concretely available to all. . . . This grace comes from Christ; it is the result of his Sacrifice and is communicated by the Holy Spirit. It enables each person to attain salvation through his or her free cooperation." [Section 10.1] Further, Catholics teach that "God predestines no one to go to hell" [See the Catechism of the Catholic Church, section 1037]. Hence, Catholics argue that salvation is made available to all and willed for all, even those who are not explicitly part of the Church; all are thus predestined for salvation.

Another problem then arises: how does it happen that some will not be saved? This is the problem with which Calvinist theology wrestles. If God, in fact, predestines all for salvation, how is it possible for anyone not to be saved? Catholics would answer this question by saying that human beings are given the freedom to choose or refuse God's offer of salvation; or to use the Pope's term above, they are free to cooperate with God's grace or not. In so doing, Catholics do not minimize the need for God's grace, which makes it possible for human beings to cooperate in the first place. However, they recognize that God's plan includes the possibility that human beings could throw away the gift they have been given.

This answer dissatisfies Calvinists. This is the reason for their dissatisfaction: It would seem, that if human beings are able to frustrate God's will and the power of God's grace in bringing all people to salvation, then God's grace and will are not all powerful. Human decisions have the power to overturn God's plans and even God's actions. Thus, human beings, would seem to be more powerful than God in this respect. They have the power to frustrate God's plan and power. This possibility is untenable for many Calvinists. Calvinism grew out of that branch of Catholicism (Franciscan theology) which emphasized how God was all powerful, and that whatever God willed came to pass. It was impossible for any creature to resist God's will or to frustrate God's plan. Thus, for a Calvinist, if any people are not saved, it is not merely because they chose not to be saved. It is also because God willed or predestined it, that they would not be saved.

Clearly, this conclusion does not sit well with Catholics. But the objections of the Calvinists are important theological points, and not to be easily dismissed. We often call God "All Powerful" and "Almighty" ourselves. How is it possible that human beings can frustrate the designs of an all powerful God? Some may argue perhaps that ultimately those who are not saved do not frustrate God's designs because they demonstrate God's justice. This is the Calvinist answer, and it shows that those who reject God have a place in God's plan. The problem with this answer, however, is that it does not clearly establish that God does not want the sinner to die in sin; God does not will the damnation of anyone. If the sinner does not repent and return to God, then God's plan is frustrated with respect to that person. It would seem, then, that God is not all powerful.

Catholics, I think, would then argue: yes, God has freely chosen to limit the sphere of his own power and freedom. Being all powerful, he and he alone has the power to limit the sphere in which his will is effective. By his own will, God freely chooses to allow individual human beings the freedom to choose or refuse him. Thus, Catholics would argue, that in creating free will, God has chosen to limit the realm of his power, creating a being that can frustrate God's will, with respect to that particular person. However, this person cannot frustrate God's overall plan, and this is the truth Calvinists want to protect.

So this is the problem of predestination in summary. There are, as you can imagine, several other wrinkles to the mix. The interplay between grace, free will, and the role of the church and sacraments raises many, many more questions. However, as I understand it, what I have written are some of the principal parts of the difficulties between Calvinists and Catholics on this point of predestination.

Father Paul Walsh, CSB is a member of the Congregation of St. Basil (Basilian Fathers) whose Curial House is in Toronto Ontario

REFUTING CALVINISM ON PREDESTINATION AND ETERNAL SECURITY

by Fr. Abe P. Arganiosa, CRS

PREDESTINATION (“Prooridzo”): The providence of God disposing the supernatural means by which a man gets to heaven. [ Tour of the Summa, #23 ] Other terms for Predestination:

1 Peter 1: 1-2 “Elect”

1 Peter 1: 1 - 2 (King James Version) "1 Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2 Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied."

Matthew 22:14 “Called” / “Chosen”

Matthew 22: 14 (KJV)"For many are called, but few are chosen."
1. As long as a free creature has not attained his goal, he may perversely turn and fail to attain it.

a. Man in this life is a wayfarer; he is on the road; his journey is not finished.

b. Man by his own fault, may reject direction, and fail to reach his true goal.

c. Man must cooperate in the saving will of God if he is come to heaven.

2. Since his goal is Supernatural, man cannot reach it by natural powers alone. He needs Supernatural aid (GRACE) to attain it.

a. Supernatural Grace has been offered to man but he may refuse it (Human Freedom & Free Will) by committing grave sin.

b. The act of refusing heaven and choosing hell through Mortal Sin (1 John 5: 16 - 17) is called REPROBATION!

1 John 5: 16 - 17 (KJV) "16 If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. 17 All unrighteousness is sin: and there is a sin not unto death."

3. God loves, chooses, elects, and predestines all who will accept and use His grace and reach heaven. GOD IS THE CAUSE OF THE WHOLE EFFECT OF PREDESTINATION, for all grace comes from Him to dispose a man for salvation (heaven) and support his effort to attain it.

Predestination is based on God’s Sovereign Choice alone! Not on man’s merit. [Saints' Augustine & Thomas Aquinas]

4. God wills that all may be saved but He also wills that human persons are Free to act as they will. [‘God does not will evil, nor does He compel virtue’ - St. John Chrysostom]

 There is nothing mechanical or fatalistic about predestination, nor does it conflict with the exercise of free will.

5. Only God knows the number and identity of those who will reach the heaven.

Romans 11: 33 - 34 "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor?"

6. Here on earth we cannot know whether we shall be among the elect heaven.


7. But we can know that we shall go to heaven if we chose to do so, and use the Grace of God to make our choice effective.

2 Peter 1: 10 (NIV)"therefore, my brothers, be all more eager to make your calling and election sure. For IF YOU DO THESE THINGS, YOU WILL NEVER FALL."

Acts 4: 28 (RSV - CE) "All that happens is according to God’s predestination."

Romans 8: 28 - 30 "And we know that all things work together for good to them that love God, to them who are called according to His purpose. For whom He did foreknow, He also did predestinate to be conformed to the image of His son, that He might be firstborn among many brethren. Moreover whom He did predestinate, them He also called: and whom He called, them He also justified: and whom He justified, them He also glorified." [Take note in order that Predestination, Divine Calling, Justification and Glorification to WORK TOGETHER the believer MUST LOVE GOD!]

1 Corinthians 2: 7 "But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory."

TWO KINDS OF PREDESTINATION:

1. PREDESTINATION TO GRACE (Ephesians 1: 4 - 5, 10 - 11): Predestined to come to God & become a TRUE CHRISTIAN. This is the entrance to the Christian life.

Ephesians 1: 4 - 5 (KJV) "4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: 5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,"

Ephesians 1: 10 - 11 (KJV) "10 That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: 11 In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:"

2. PREDESTINATION TO GLORY (Romans 8: 28 - 30): A true Christian can be predestined to stay with God & persevere till death. This is entrance to heaven (Salvation and Eternal life).

Romans 8: 28 - 30 (KJV)
28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.

30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

Are all predestined to grace? YES!

 Are all predestined to glory? NO!

 Are all Christians "Sure" of Eternal Life & Salvation? NO!

THE DOCTRINE ‘ONCE SAVED, ALWAYS SAVED’ IS NON BIBLICAL! The Bible clearly teaches that some true Christians or ‘Children of God’ or ‘Righteous Persons’ FALL AWAY & WILL BE LOST!

1. Some Angels fell from Grace

Lucifer & other angels fell from grace and were banished from Heaven (Isaiah 14: 12 - 15 / Luke 10: 18 / Revelation 12: 7 - 9)

Isaiah 14: 12 - 15 (KJV) 12 How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! 13 For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: 14 I will ascend above the heights of the clouds; I will be like the most High. 15 Yet thou shalt be brought down to hell, to the sides of the pit.

Luke 10: 18 (KJV) "And he said unto them, I beheld Satan as lightning fall from heaven."

Revelation 12: 7 - 9 (KJV) 7 And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, 8 And prevailed not; neither was their place found any more in heaven. 9 And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.

2. The Prophecy of Ezekiel categorically declare that the righteous can fall.

If the sinner turn to good he will be saved if a righteous man became evil he will not be saved. (Ezekiel 18: 24 - 32 / 33: 12 - 20)

Ezekiel 18: 24 - 32 (KJV) 24 But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die. 25 Yet ye say, The way of the LORD is not equal. Hear now, O house of Israel; Is not my way equal? are not your ways unequal? 26 When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done shall he die. 27 Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive. 28 Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die. 29 Yet saith the house of Israel, The way of the LORD is not equal. O house of Israel, are not my ways equal? are not your ways unequal? 30 Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin. 31 Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel? 32 For I have no pleasure in the death of him that dieth, saith the Lord GOD: wherefore turn yourselves, and live ye

Ezekiel 33: 12 - 20 (KJV) 12 Therefore, thou son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth. 13 When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousnesses shall not be remembered; but for his iniquity that he hath committed, he shall die for it. 14 Again, when I say unto the wicked, Thou shalt surely die; if he turn from his sin, and do that which is lawful and right; 15 If the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die. 16 None of his sins that he hath committed shall be mentioned unto him: he hath done that which is lawful and right; he shall surely live. 17 Yet the children of thy people say, The way of the Lord is not equal: but as for them, their way is not equal. 18 When the righteous turneth from his righteousness, and committeth iniquity, he shall even die thereby. 19 But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby. 20 Yet ye say, The way of the Lord is not equal. O ye house of Israel, I will judge you every one after his ways.

3. The First Parents lost their Innocence and were Sent Away from Paradise through Sin

Genesis 3 / Romans 5: 12 / 1 Corinthians 15: 22 Adam and Eve lost the state of grace.

2 Corinthians 11: 2 - 3 "For I am jealous over you with godly jealousy; for I have espoused you to one husband, that I may present you as a chaste virgin to Christ, But, I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ." [See, St. Paul himself is not deceiving the early Christians with OSAS - Once Saved, Always Saved - He tells them that he is afraid of their salvation because they can be deceived by the Devil and might fall away from God.]

4. Christians could ‘Severe’ & ‘Fall’ from Christ

Romans 11: 22 "Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, IF thou CONTINUE in his goodness: otherwise thou also shalt be CUT OFF."

The Lord says that some believers can fall due to temptation (Luke 8: 13)

Luke 8: 13 (KJV) "They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away." The unfaithful steward was damned for failing to do his duties & responsibilities (Luke 12 :42 - 46)

Luke 12: 42 - 46 (KJV) 42 And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? 43 Blessed is that servant, whom his lord when he cometh shall find so doing. 44 Of a truth I say unto you, that he will make him ruler over all that he hath. 45 But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken; 46 The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers. [Salvation for the servant depends on his Fidelity and Wise Disposition of the Master's Gifts = Grace] St. Paul wrote that like Eve, believers can fail (2 Corinthians 11: 2 - 3).

2 Corinthians 11: 2 - 3 (KJV) 2 For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 3 But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ. (St. Paul is afraid lest the believers fall through temptation. He didn't deceive them with OSAS - Once Saved, Always Saved ).  Many disciples abandoned Jesus.  (John 6: 66 - 71).

John 6: 66 - 71 (KJV) 66 From that time many of his disciples went back, and walked no more with him. 67 Then said Jesus unto the twelve, Will ye also go away? 68 Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life. 69 And we believe and are sure that thou art that Christ, the Son of the living God. 70 Jesus answered them, Have not I chosen you twelve, and one of you is a devil? 71 He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve. Judas Iscariot became a traitor (Matthew 26: 14 - 16).

Matthew 26: 14 - 16 (KJV) 14 Then one of the twelve, called Judas Iscariot, went unto the chief priests, 15 And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver. 16 And from that time he sought opportunity to betray him.

5. The Children of God (‘Father’) can turn away

Luke 15: 11 - 32 The Parable of the Prodigal Son. The younger son abandoned his father; while the elder stayed but dead to sin as well. We as children of God can also fall away from Divine Grace & Salvation. The father loves the Prodigal Son so much but He waited for his return before he could be restored to His grace.

Romans 11: 20 - 25 "By their lack of faith & by ungodliness the Jews were cut from God’s grace."

1 Timothy 6: 10 "For love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows." (Matthew 6: 24 God vs Mammon) [The heart of the believers can be corrupted by Money, Power and Prestige]

Hebrews 2: 1 (NIV) "We must pay more careful attention, therefore, to what we have heard, so that we do not drift away."

Hebrews 3: 12 "take heed, brethren, lest there be in any of you an evil heart of un belief, in departing from living God." [See, even faith can disappear and be replaced by unbelief.]

6. The ‘Devil’ among the chosen

John 6: 70 - 71 "Jesus answered, have not I chosen you twelve, & one of you is a devil?" [He was referring to Judas Iscariot, the traitor]

John 17: 12 "Judas Iscariot chose to obey the temptation of Satan rather than the loving admonitions of the Lord Jesus."

1 Timothy 4: 1 "Now the spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, an doctrines of devils."

1 Timothy 1: 19 - 20 "St. Paul reminds St. Timothy to hold on to faith & good consciences in order not to suffer like Hymenaeus & Alexander whom Paul Delivered Already to Satan."

7. The Parable of Vine & the Branches

John 15: 1 - 10 "Jesus abides only on those who keep the Commandments. Every branch that does not bear fruit shall be taken away."

8. Even the Apostles could be disqualified from Salvation

1 Corinthians 9: 23 - 27 "This I do for the Gospel’s sake, that I might be a partaker thereof with you…lest that by any means, when I have preached to others, I MYSELF SHOULD BE CAST AWAY."

9. Our Faith could be in vain

1 Corinthians 10: 12 "Wherefore let him that thinketh he standeth take heed lest he fall."

1 Corinthians 15: 1 - 2 "Brethren I declare unto you the gospel which I preach unto you, which also ye have received, and wherein ye stand. By this gospel you are saved, IF you hold FIRMLY to the word I prieached to you. Otherwise, you have BELIEVED IN VAIN."

10. Forgiveness of Sin is ‘Conditional’

Matthew 12: 14 - 15 "if ye forgive men their trespasses, your heavenly Father will also forgive you. But if ye forgive not men their trespasses."

Matthew 18: 32 - 35 "Then his Lord, after that he had called him, and said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? And his Lord was wroth and delivered to the tormentors, till he should pay all that was due unto him."

Romans 8: 13 "If ye live after a flesh, ye shall he also reap, for he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the spirit shall of the spirit reap life everlasting. And let us not be weary in well doing: for in due season we shall reap, IF we faint not."

Colossians 1: 21 - 23 "And you, that were sometimes alienated, and enemies in your mind by wicked works, yet now hath He reconciled in the body of His flesh through death, to present you holy and unblamable and unreprovable in His sight. IF ye continue in the faith grounded and settled and be not moved away from the hope of the gospel."

Revelation 22: 19 (NIV) And if anyone takes word away from this book of prophecy, God will take away from him the share in the tree of life and in the holy city, which are described in this holy book.

11. The good believer who abandoned the faith is very hard to be turned back to God.

Hebrews 6: 4 - 6 (NIV) "It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, who tasted the goodness of the word of God and the power of the coming age, if they fall away, to be brought back to repentance, because to their loss they are crucifying the Son of God all over again and subjecting Him to public disgrace."

12. We must hold fast to The Profession of Faith.

Hebrews 10: 23 - 29 (NIV) "Let us hold unswervingly to the hope we profess for he who promised is faithful. Let us consider how we may spur one another on toward love and good deeds. Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another - and all the more as you see the Day approaching. IF we deliberately keep on sinning after we have received the knowledge of truth, no sacrifice for sins is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God. Anyone who rejected the law of Moses died without mercy on the testimony of three or two witnesses. How much more severely do you think a man deserved to be punished who has trampled the Son of God under foot, who treated as an unholy thing the blood of the covenant that sacrificed him, and who has insulted the Spirit of Grace?"

2 Peter 2: 20 - 22 (NIV) "If they have escaped the corruption of the world by knowing our Lord and Savior Jesus Christ and are again entangled in it and overcome, they are worse off at the end than they are at the beginning. It would have been better for them not to have known the way of righteousness, than to have known it and then turn their backs on the sacred command that was passed unto them. Of them the proverb are true: “A dog return to its vomit,” and, “A sow that is washed goes back to her wallowing in the mud,”."

13. “Are you saved?” needs a threefold response, contrary to the claim of the Born Again that SALVATION IS A ONE - TIME EVENT… that it is something that had happened in the PAST ONLY AND IS IRREVERSIBLE is a mere product of their over presumption and self  - deception:

(1) SALVATION IN THE PAST: “I have been saved.” Jesus died for me. Through faith and baptism I have received forgiveness. I am a new creation, sharing the very nature of God.

Ephesians 2: 5 “Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)”

Ephesians 2: 8 "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:"

(2) SALVATION IN THE PRESENT: “I am being saved.” I look at the Lord daily for Grace to continue believing, loving and doing God’s will;

1 Peter 1: 8 - 9 (NIV) "8 Though you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy, 9 for you are receiving the goal of your faith, the salvation of your souls."

Philippians 2: 12 (NIV) "Therefore, my dear friends, as you have always obeyed—not only in my presence, but now much more in my absence—continue to work out your salvation with fear and trembling,"

(3) SALVATION IN THE FUTURE: “I hope to be saved.”  I must persevere until the end of my life. I firmly hope in His grace to enable me to do so.

Romans 13: 11 (NIV) “And do this, understanding the present time. The hour has come for you to wake up from your slumber, because our salvation is NEARER now than when we first believed.”

1 Corinthians 3: 15 (NIV) “If it is burned up, he will suffer loss; he himself WILL BE SAVED, but only as one escaping through the flames.”

1 Corinthians 5: 5 (NIV) “hand this man over to Satan, so that the sinful nature may be destroyed and his spirit saved on the day of the Lord.”

Philippians 3: 10 - 14 "I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like Him in his death, and so, somehow to attain the resurrection from the dead. Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me. Brothers, I do not consider myself yet to have taken hold of it. But one thing I do: forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus."

Galatians 5: 5 "For we through the spirit wait for the hope of righteous by faith."

14. Redemption also has a Past, Present and Future Dimension:

1. Redemption in the Past:

1 Corinthians 1: 30 “But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:”

Ephesians 1: 7 “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;”

Colossians 1: 13 - 14 “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: In whom we have redemption through his blood, even the forgiveness of sins:”

Hebrews 9: 12 “Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.”

2. Redemption in the Present:

Romans 3: 24 “Being justified freely by his grace through the redemption that is in Christ Jesus:”

3. Redemption in the Future:

Luke 21: 28 “And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.”

Romans 8: 23 “And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.”

Ephesians 1: 14 “Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.”

Ephesians 4: 30 “And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.”

Hebrews 9: 15 “And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.”

15. Forgiveness of Sins also has a Past, Present and Future Dimension:

1. Forgiveness of Sin as having attained in the Past:

Ephesians 1: 7 “In whom we have redemption through his blood, the forgivenss of sins, according to the riches of his grace”

Ephesians 4: 32 “And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.”

Colossians 1: 14 “In whom we have redemption through his blood, even the forgiveness of sins”

Colossians 3: 13 “Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye.”

2. Forgiveness as On-going Process:

Matthew 6: 12 "And forgive us our debts, as we forgive our debtors."

Acts 26: 18 “To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.”

2 Timothy 1: 18 "The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well."

James 5: 15 "And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him."

1 John 1: 9 "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness."

16. Sanctification also has a Past, Present and Future Dimension:

1. Sanctification in the Past:

1 Corinthians 6: 11 "And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God."

Hebrews 10: 10 "By the which will we are sanctified through the offering of the body of Jesus Christ once for all."

2. Sanctification as On-Going Process:

1 Thessalonians 4: 1 - 3 "Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. For ye know what commandments we gave you by the Lord Jesus. For this is the will of God, even your sanctification, that ye should abstain from fornication"

1 Thessalonians 5: 23 "And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ."

Hebrews 2: 11 "For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren"

Hebrews 10: 15 "Whereof the Holy Ghost also is a witness to us: for after that he had said before"

ALSO:

Romans 12: 2  (ESV) "Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect."

2 Corinthians 4: 16 "For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day."

Ephesians 4: 21 - 23 "assuming that you have heard about him and were taught in him, as the truth is in Jesus, to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds"

17. Justification also has a Past, Present and Future Dimension:

1. Justification as a Past Event:

Romans 5: 1 - 2  "Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God."

Romans 5: 9 "Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God."

1 Corinthians 6: 11 "And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God. "

2. Justification as On-Going Process:

Romans 2: 13 "For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified."

Romans 3: 20 "For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin."

Galatians 5: 5 "For we through the Spirit wait for the hope of righteousness (In Greek: Dikaiosune = Justification or Righteousness) by faith."

THE JUSTIFICATION OF ABRAHAM:

Jimmy Akin, the Apologetic Director of Catholic Answers, wrote in his bestselling book The Salvation Controversy:

One of the classic Old Testament texts on justification is Genesis 15: 6. This verse, which figures prominently in Paul’s discussion in Romans and Galatians, states that when God gave the promise to Abraham that his descendants would be as numerous as the stars of the sky (Genesis 15: 5, cf. Romans 4: 18 - 22), Abraham “believed God and it was reckoned to him as righteousness” (Romans 4: 3). This passage clearly teaches us that Abraham was justified as the time he believed the promise concerning the number of his descendants.

If justification is a once-and-for-all even rather than a process, that means that Abraham could not receive justification either before or after Genesis 15: 6. However, Scripture indicates that he did both.

1. The Book of Hebrews tells us that “by faith Abraham obeyed when he was called to go out to a place which he was to receive as an inheritance, and he went out, not knowing where he was to go” (Hebrews 11: 8).

Every Protestant will passionately agree that the subject of Hebrews 11 is saving faith. Indeed, Hebrews 11: 1 - 2 tells us, “faith is the assurance of things hoped for, the conviction of things not seen. For by it the men of old received divine approval” (Hebrews 11: 1 - 2).

… Thus the faith we are told in verse 8 that Abraham had must be saving faith. But when did he have this faith?... The call of Abraham to leave Haran is recorded in Genesis 12: 1 - 4 three chapters before he is justified in 15: 6.

So Abraham was justified in Genesis 12: 1 - 4 and in Genesis 15: 6.

 That cannot be a one time event.

2. Much more, St. James reported that the same Patriarch Abraham received another justification afterward:

James 2: 21 - 23 "Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God."

We see, therefore that Abraham was Justified in Genesis 12: 1 - 4 when he left Haran to transfer to the Promise Land.

 Once again Abraham was justified in Genesis 15: 6 when he believed the promise concerning his descendants, and

 For the third time in Genesis 22 when he offered his promised son, Isaac, on the Altar.

THUS, JUSTIFICATION CANNOT BE A ONE TIME EVENT, BUT A PROCESS THAT CONTINUES THROUGHOUT THE BELIEVER’S LIFE.

PREDESTINATION

by Reginald Garrigou-Lagrange, O. P.

PART I

Ch 1: THE TEACHING OF THE CHURCH AND THE THEOLOGICAL SYSTEMS

In the first part we shall direct attention first to the idea of predestination as presented to us in the Scripture. Then we shall inspect the declarations of the Church formulated on the occasion of conflicting heresies. Thus we shall perceive more clearly the point at issue and what precisely constitutes the chief difficulty of the problem.

Then there will be a classification of the various theological opinions to be explained in the course of this work. At the end of this first part we shall remind our readers of the stand taken by St. Augustine and his first disciples, since this exerted a very profound influence on the whole of medieval theology.

CHAPTER I : THE SIGNIFICANCE AND REALITY OF PREDESTINATION ACCORDING TO SCRIPTURE

The Gospel is the good tidings of the redemption of the human race which must be preached to all, for our Savior said: "Going therefore, teach ye all nations: baptizing them in the name of the Father and of the Son and of the Holy Ghost. Teaching them to observe all things whatsoever I have commanded you. And behold I am with you all days even to the consummation of the world." St. Paul says in like manner: "God will have all men to be saved and to come to the knowledge of the truth. For there is one God, and one mediator of God and men, the man Christ Jesus, who gave Himself a redemption for all." (2)

God never commands what is impossible and He makes the fulfilment of His precepts really possible for all, both when they are of obligation and according as they are known. However, there are souls that through their own fault are lost; and souls, at times, that have enjoyed a close intimacy with the Savior, as was the case with the "son of perdition." There are others, the elect, who will infallibly be saved.

Among these are children who die shortly after being baptized, and adults who, by divine grace, not only can observe the commandments, but actually do so and obtain the gift of final perseverance. Jesus in His sacerdotal prayer said to His Father: "Those whom Thou gavest Me have I kept, and none of them is lost, but the son of perdition, that the Scripture may be fulfilled."(3)

Speaking in more general terms, Jesus says again: "My sheep hear My voice. And I know them, and they follow Me. And I give them life everlasting: and they shall not perish for ever. And no man shall pluck them out of My hand. That which My Father hath given Me is greater than all, and no one can snatch them out of the hand of My Father. I and the Father are one."(4)

There are elect chosen by God from all eternity. Jesus spoke of them on several occasions. Once He said: "Many are called, but few are chosen." (5) He announced the destruction of Jerusalem, the distress of those times of trial, and He added: "Unless those days had been shortened, no flesh should be saved; but for the sake of the elect those days shall be shortened." (6)

The precise meaning of these utterances of our Savior are made known to us by what St. Paul tells us about predestination, by which God directs and brings the elect infallibly to eternal life. In one of his epistles we read: "What hast thou that thou hast not received? And if thou hast received, why dost thou glory as if thou hadst not received it?"(7) It is but the comment on the words of the Master, who said: "Without Me you can do nothing." (8)

St. Paul also says: "For it is God who worketh in you, both to will and to accomplish, according to His good will." When writing to the Ephesians, he speaks explicitly about predestination. "Blessed be the God and Father of our Lord Jesus Christ," he says, "who hath blessed us with spiritual blessings in heavenly places in Christ.

As He chose us in Him before the foundation of the world, that we should be holy and unspotted in His sight in charity. Who hath predestinated us unto the adoption of children through Jesus Christ unto Himself, according to the purpose of His will. Unto the praise and glory of His grace, in which He hath graced us in His beloved Son."(10)

Again, with more clarity of precision, he writes: "We know that to them that love God all things work together unto good: to such as according to His purpose are called to be saints. For whom He foreknew, He also predestinated to be made conformable to the image of His Son, that He might be the firstborn amongst many brethren. And whom He predestinated, them He also called. And whom He called, them He also justified. And whom He justified, them He also glorified." (11)

With St. Augustine, St. Thomas, and St. Bellarmine, we must remark that in this last text the words, "whom He foreknew, He also predestinated," do not refer to the divine foreknowledge of meritorious acts. Nowhere in St. Paul do we find any foundation for this interpretation, and it would contradict several of his texts, especially this one and the ones we are about to cite.

The meaning is: "those whom God foreknew, looking favorably upon them," which is a frequent acceptation of the verb "to know" in the Bible, as in the text: "God has not cast away His people which He foreknew."(12) This exegesis of St. Augustine, St. Thomas, and St. Robert Bellarmine is upheld at the present day by Lagrange, Allo, Zahn, Julicher, and others.(13)

In the Epistle to the Romans (chaps. 9-12), St. Paul in plain terms also sets forth God's sovereign independence in the dispensation of His graces. The Jews, who were the chosen people, are rejected because of their unbelief, and salvation is announced to the Gentiles as a result of Israel's obduracy.

The Apostle prophesies, however, the final conversion and salvation of the Jews, and he formulates the principle of predilection, which is applied to nations and individuals: "What shall we say then? Is there injustice with God? God forbid! For He saith to Moses: I will have mercy on whom I will have mercy. And I will show mercy to whom I will show mercy. So then it is not of him that willeth nor of him that runneth, but of God that showeth mercy." (14)

Hence the Apostle's conclusion: "O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are His judgments, and how unsearchable His ways! For who hath known the mind of the Lord? Or who hath been His counsellor? Or who hath first given to Him, and recompense shall be made him? For of Him and by Him and in Him are all things. To Him be glory for ever. Amen." (15)

We shall return later on to a discussion of the literal meaning and scope of these texts, when we present the scriptural background for the teaching of St. Thomas. It suffices for the present to point out with the Thomists and St. Robert Bellarmine (16), what Scripture has to say about the gratuitousness of predestination to eternal life.

Such is the teaching of Scripture, which declares three indisputable things on this point, namely: (1) God has chosen certain persons to constitute the elect.(17) (2) He has caused this election to be efficacious so that they will infallibly get to heaven: "My sheep shall not perish for ever. And no man shall pluck them out of My hand."(18) "Whom He predestinated, them He also called.

And whom He called, them He also justified. And whom He justified, them He also glorified."(19) (3) God's choice of the elect was entirely gratuitous and previous to any consideration of foreseen merits: "Fear not little flock, for it hath pleased your Father to give you a kingdom."(20) "You have not chosen Me, but I have chosen you; and have appointed you, that you should go and should bring forth fruit and your fruit should remain." (21) "Even so then, at this present time also, there is a remnant saved according to the election of grace.

And if by grace, it is not now by works, otherwise grace is no more grace."(22) "As He chose us in Him before the foundation of the world, that we should be holy,"(23) and not because we were so, or because He foresaw that we would be so by our own efforts. "For whom He foreknew (in His benevolence), He also predestinated to be made conformable to the image of His Son." (24)

From all these passages of Scripture, St. Augustine formulated this classical definition: "Predestination is the foreknowledge and preparedness on God's part to bestow the favors by which all those are saved who are to be saved."(25) St. Augustine is still more explicit on this point when he writes: "God already knew, when He predestined, what He must do to bring His elect infallibly to eternal life."(26)

Footnotes

1. Matt. 28: 19-20.

2. I Tim. 2: 3-5.

3. John 17: 12.

4. Ibid., 10: 27-30.

5. Matt. 22: 14.

6. Ibid., 24: 22.

7. I Cor. 4: 7.

8. John 15: 5.

9. Phil. 2: 13

10. Eph. 1: 3-7.

11. Rom. 8: 28--30.

12. Rom. 11: 2; d. Matt. 7: 23; Gal. 4: 9; I Cor. 8: 3; 13: 12; II Tim. 2: 19: Ps. 1: 6.

13. Father Lemonnyer, O.P., has explained the deep significance of this standard text of Rom. 8: 28-30, in his article entitled: "Predestination," which was written for the Dict. de th éol. cath. He remarks that God's intention is manifested in this text by two acts: first, there is the act of foreknowing: "those whom He foreknew" (29); then the act of predestinating: "whom He predestinated" (30). But the act of first intention seems to be passed over in silence. As a matter of fact, remarks Father Lemonnyer, it is indicated in the final clause of v. 29: "that He might be the firstborn amongst many brethren:" Here we have this divine intention. . . . This presupposed intention suffices to provide the means for its realization, that is, the discerning and decreeing of the putting of it into effect. This discernment is the foreknowledge, and this decree is the predestination. Both are evidently acts of the practical reason moved by a preconceived intention."

Father Lemonnyer insists upon the gratuitous character of the divine purpose, which is the reason of our salvation and our call. It seems that this gratuitousness must be extended to predestination. Cf. II Tim. 1: 9; Eph. 1: 11; Tit. 3: 5.

14. Rom. 9: 14-17; cf. Lagrange, Epitre aux Romains, 1916, chap. 9, p. 244.

15. Ibid., 11: 33-36.

16. De gratia et lib. arb., Bk. II. chaps. 9-15.

17. Matt. 20: 16; 24: 31; Luke 12: 32; Rom. 8: 33; Eph. 1: 4.

19. John 10: 27 f.; d. Matt. 24: 24; John 6: 39.

20. Rom. 8: 30

21. Luke 12: 32.

22. John 15: 16.

23. Rom. 11: 5.

24. Eph. 1: 4.

25. Rom. 8: 29.

25. De dona perseverantiae, chap. 14.

26. De praedestinatione sanctorum, chap. 10

CHOSEN IN HIM

The Catholic Teaching on Predestination

Issue: How does the Catholic Church understand predestination?

Response: Predestination is a term used to identify God’s plan of salvation, in which according to His own decree, He “accomplishes all things according to his will” (Eph. 1:11). God gives us the gift of salvation through grace and faith. In turn, we must use our free will to persevere in good works “prepared beforehand” by God Himself (Eph. 2:8-10; cf. Phil. 2:12, 13).

Discussion: There are two opposite and equally erroneous positions about predestination that have always been rejected in authentic Catholic teaching. The first is that of the Pelagians.[1] Pelagius taught that a person, by the exercise his free will, could obtain salvation unaided by grace. The obvious error here is that God has nothing to do with salvation.

Calvinists and Jansenists teach the second error.[2] They teach that Christ died only for the elect; those predestined to salvation. The rest He predestined to eternal damnation by His own decree. Furthermore, they taught that if God predestined someone to eternal life, it is impossible that he should fall away. Likewise, one chosen for damnation has no choice in the matter, but will surely perish in hell. In short, the individual has nothing to do with his own salvation.

There are various schools of thought among Catholic theologians and philosophers through the ages. Most notably we should mention St. Augustine and St. Thomas Aquinas. There are also theories by Molina, St. Robert Bellarmine and the Franciscan Duns Scotus. It is outside the scope of this Faith Fact to look at these in great detail. However, to understand how the Catholic Church views predestination, we must first understand some fundamental concepts.

First, the Catholic Church unequivocally teaches that the source of all things is God. This includes grace, the act of faith and even our good works (Eph. 2:8-10; Jas. 1:17, 18). God alone initiates salvation. He always turns toward man first and seeks him, as when God walked in the Garden (Gen. 3:8).

Man does not seek God or turn to him without God first calling man to Himself (Jn. 6:37, 44; 1 Jn. 4:10,19). Second, God’s initiative does not exclude man’s free response, but demands it (Catechism of the Catholic Church [Catechism], nos. 154, 155, 2002; Phil. 2:12, 13). In other words, God wills that man be free to choose His grace or reject it. Third, salvation is extended to each and every human person, not limited to just some, and one can fall away from grace (Heb. 2:1-4; 6:4; 2 Pet. 1:10; 3:9; 1 Jn. 5:16, 17).

Furthermore, it is imperative that once one is touched by grace, he perseveres in charity lest he forfeit the free gift of salvation (Lumen Gentium [LG], no. 14). Within the confines of these principles, Catholics have sought to understand the mystery of predestination. Though opinions and formulations have varied among Catholic theologians, with these principles left intact, there is room for legitimate speculation.

The only proper framework to understand predestination must be rooted in the notion of a communion of persons in love. Why? The nature of God as Trinity is this very kind of communion and God created man to share in that “blessed life” (cf. Catechism, no. 1). This communion of love demands freedom of will. For love is not something thrust upon a person, but offered as a gift.

This communion of love in the Trinity is also the basis for evangelization in the Church (cf. Catechism, no. 850). As this is the very essence of the relationship between God and man, everything in one way or another must refer back to it and be measured by it. As this was God’s purpose in creating man, it is also intimately tied to our redemption and our ultimate destiny. God is love (1 Jn. 4:8).

Salvation is the gift of God alone: Grace

God alone is uncreated. All that is, including man, owes its existence to God. He created man freely and out of “sheer goodness” (Catechism, no. 1). Man has nothing that he did not receive from God. Anyone who would charge the Catholic Church of teaching salvation by works alone or that salvation originates in any way in man, does so in contradiction to the whole history of authentic Catholic teaching.[3] No one can come to Christ, except that the Father draw him (Jn. 6:37, 44). We love Him, because He first loved us (1 Jn. 4:10, 19). The fount and source of these things is the grace that comes from God alone.

Grace is God’s favor. It means “gift.” In other words, it is not something received in return for anything, but is free and unmerited. It is a participation in the life of God, which comes to us by the Holy Spirit (Catechism, nos. 1997, 1999). God is the “high and lofty One who inhabits eternity” (Is. 57:15). He must reveal Himself to us if we are to participate in His divine life unto eternal salvation. It is not possible to know Him, except He reveals Himself (Catechism, no. 1998). Thus, this initiative which is freely made by God alone in revealing Himself is a gift we call grace. Because it is a gift, it can be rejected.

There are many effects and purposes of grace. We even have different terms to express the varying functions of grace (sanctifying, habitual, etc.). Grace enables us to respond to God’s call that we may become His adopted sons (Catechism, no. 1996). Grace sustains us and helps us grow in holiness towards Christian perfection. The Holy Spirit gives all the graces that we receive. He employs several means, such as the Sacraments, direct intervention, Mary, prayer, etc., through which He communicates grace to us.

Faith

The proper disposition to receive grace is faith, which is itself “a work of grace” (Catechism, no. 2001). The Dogmatic Constitution on Divine Revelation (Dei Verbum [DV]) reminds us: “Before this faith can be exercised, man must have the grace of God to move and assist him; he must have the interior helps of the Holy Spirit, who moves the heart and converts it to God.”[4]

It is equally true that we need grace to sustain us in faith. Faith is not a once for all event. Rather, “The just shall live by faith” (Hab. 2:4). It must be preserved, nourished and be made to grow, as Holy Scripture reminds us often (cf. 1 Cor. 16:13; 2 Cor. 10:15; Col. 1:23 2 Thess. 1:3).

Work…for God is working in you

Good works are a fruit of God’s grace. Jesus emphasizes this with the imagery of the vine. “I am the vine, you are the branches. He who abides in me, and I in him, he it is that bears much fruit, for apart from me you can do nothing” (Jn. 15:5).

What is clear is that grace must be antecedent to any act on our part, whether of the act of believing or any good work. The question that this often raises is that of the nature of our response to grace. Is it free? And if it is, how does grace work with freedom of will?

St. Paul reminds us that we are to work out our own salvation “with fear and trembling, for God is at work in you, both to will and to work for his good pleasure” (Phil. 2:12-13). God provides grace and, by the power of the Holy Spirit, works within us in order that we might persevere on the way to salvation. Salvation is not just a one-time event, but a continual process of growth. The freedom of our will is necessary for this growth. Exactly how our will cooperates with this grace is a mystery.

This mystery of how grace works with human nature is reflected in the Catechism. “Believing is possible only by grace and the interior helps of the Holy Spirit. But it is not less true that believing is an authentically human act” (Catechism, no. 154).

Working from the premise that God created us to share in a loving communion with Him, the necessity of free will becomes apparent. Some narrowly understand the cooperation of the will with God as “helping God out” as if He is somehow limited. Some find it objectionable that man has any free part to play in His eternal destiny.

If that eternal destiny is a communion of love, how else could it be but truly free (cf. Catechism, nos. 2001, 2002)? Further, there is no logic in the notion that an absence of free will necessarily follows God’s sovereignty, or that from free will it necessarily follows that God needs our help. God wills our free will in love. That is His design.

For whom did Christ die?

God created man for heaven, not hell. Hell is the ultimate isolation and a free choice by an individual. As stated above, man was created for love, to love God, to love others and to be loved. This “civilization of love” or “communion of persons” is central to man’s being. Each and every person was created both to be his own end (“willed for his own sake”) and to make a gift of that self to others. The Decree on the Church in the Modern World (Gaudium et Spes), especially paragraphs 12 and 24, is particularly helpful reading to see this “dyadic” structure of the human person.

As is clear in Matthew 25:41-46, there will be those who find themselves in Hell. Some would explain this by asserting that Christ did not die for everyone, but only the “elect.” Scripture, to the contrary, confirms that God does wish for all to come to repentance (2 Pet. 3:9).

Christ did die for the sins of the whole world, but it is necessary, enabled by grace, that one respond to the free gift and persevere until the end. We can have confidence that Christ can see us through to the end. He is called the “pioneer and perfecter of our faith” (Heb. 12:2). St. Paul encourages us that “He who began a good work in you will bring it to completion at the day of Jesus Christ” (Phil. 1:6).

In his second epistle, St. Peter reminds us that God has granted us all things that “pertain to life and godliness” (1:3) and that through His promises we may escape corruption to become “partakers of the divine nature” (1:4). Because of this, he exhorts us:

For this very reason make every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, and godliness with brotherly affection, and brotherly affection with love. For if these things are yours and abound, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ.

For whoever lacks these things is blind and shortsighted and has forgotten that he was cleansed form his old sins. Therefore, brethren, be the more zealous to confirm your call and election, for if you do this you will never fall; so there will be richly provided for you and entrance into the eternal kingdom of our Lord and Savior Jesus Christ (2 Pet. 1:5-11).

Let us freely accept the gift of God’s grace and rejoice in Jesus Christ who upholds “the universe by his word of power” (Heb. 1:3). And with St. Paul, let us say:

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. He destined us in love to be his sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace which he freely bestowed on us in the Beloved” (Eph. 1:3-6).

Recommended Reading:
Holy Bible
Catechism of the Catholic Church (Paperback and hardback available)
St. Francis de Sales, The Catholic Controversy
St. Thomas Aquinas, Summa Theologica (questions 22 and 23 deal with predestination issues)
St. Augustine, City of God (Treatise on Free Will)
Rev. Ludwig Ott, Fundamentals of Catholic Dogma
Rev. R. Garrigou-LaGrange, O.P., Predestination
Rev. R. Garrigou-LaGrange, O.P., Providence


[1] Named for the Irish Monk Pelagius (355-425), who incorrectly took St. Augustine’s teaching on grace to imperil the use of free will. Any good encyclopedia would provide reference to Pelagius and Pelagianism. Also highly recommended is Augustine’s many writings against Pelagianism.

[2] Named for Cornelius Jansenius (1585-1638), a theologian at Louvain and then Bishop of Ypres who taught a system of grace and predestination similar to Calvin. In 1653, Pope Innocent X condemned his teaching as heretical. Subsequent popes repeated and affirmed the condemnation.

[3] Council of Orange, A.D. 529; Council of Trent, Sessions V, VI (especially the 33 Canons on justification).

[4] DV, no. 5; Cf. Catechism, no. 153.