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ANY works have been written on the number of the elect.
We may refer particularly to the article in the
Dictionnaire de theologie catholique. [664] Here we
restrict ourselves to that which is certain, or at
least very probable, in agreement with the great
majority of theologians.
The Mystery of This Number
The number of the elect is known only by God. "The Lord
knoweth who are His." [665] The liturgy says that this
number is known to Him alone. [666] This is reaffirmed
also by St. Thomas. [667] The end of the world will
come when the number of the elect is complete, when the
succession of human generations has reached its goal.
This number in itself is very great: "I heard the
number of them that were signed (of the servants of
God), a hundred forty-four thousand were signed, of
every tribe of the children of Israel.... After this, I
saw a great multitude which no man could number, of all
nations and tribes and peoples and tongues, standing
before the throne and in the sight of the Lamb, clothed
with white robes and palms in their hands." [668]
If we count both angels and men, the number of the
elect seems to be higher than that of the reprobate.
Thus St. Thomas, [669] because, according to the
testimony of Scripture [670] and tradition, most of the
angels remained faithful. As regards angels, says St.
Thomas, [671] evil happens only in the minority of
cases, because, since the angel has neither sense power
nor passions, he does not run the risk of remaining
satisfied with an inferior form of life.
When we speak of men exclusively, we do not know, first
of all, if among the worlds scattered in space the
earth is the only one that is habitable. But if we
restrict our question to men on our planet, the number
of the elect remains a matter of controversy.
Many Fathers and theologians incline to the smaller
number of the elect, because it is said in Scripture:
"Many are called, but few are chosen." [672] Again:
"Enter you in at the narrow gate; for wide is the gate
and broad is the way that leadeth to destruction; and
many there are who go in thereat; how narrow is the
gate and strait is the way that leadeth to life and few
there are that find it." [673] Still, these texts are
not absolutely demonstrative. Thus, following many
others, Pere Monsabre [674] remarks: "If these words
were intended for all places and for all times, then
the opinion of the small number of the elect would
triumph. But we are permitted to think that they are
meant, directly, for the ungrateful time of our
Savior's own preaching. When Jesus wishes us to think
of the future, He speaks in another manner. Thus He
says to His disciples: 'If I be lifted up from the
earth, I will draw all things to Myself.' [675] 'The
gates of hell shall not prevail against (My Church).'
[676] And showing us the results of the last judgment,
He says: 'The wicked shall go into everlasting
punishment, but the just into life everlasting.' "
[677]
Monsabre continues: "Remark that He does not tell us
definitely the number of the good and of the wicked. To
those who demanded a clear pronouncement, He was
content to reply: 'Strive to enter by the narrow gate;
for many . . . shall seek to enter and shall not be
able.' The rigorists will tell me possibly that Jesus
here hides the mystery of His justice, in order not to
frighten timorous souls. As for myself, I prefer to
think that He hides here the mystery of His mercy, that
we may avoid presumption." [678]
The common opinion of the Fathers and ancient
theologians is without doubt that those who are saved
do not represent the greater number. We may cite in
favor of this view the following saints: Basil, John
Chrysostom, Gregory Nazianzen, Hilary, Ambrose, Jerome,
Augustine, Leo the Great, Bernard, Thomas Aquinas.
Then, nearer to our own times: Molina, St. Robert
Bellarmine, Suarez, Vasquez, Lessius, and St.
Alphonsus. But they give this view as opinion, not as
revealed truth, not as certain conclusion.
In the last century the contrary opinion, namely, of
the greater number of the elect, was defended by Father
Faber in England, by Monsignor Bougaud in France, by
Father Castelein, S.J., in Belgium.
To conclude: some insist on the mercy of God, others on
the justice of God. Neither one side nor the other
gives us certitude. And the reasons of appropriateness
which each invokes differ very much from the reasons of
appropriateness invoked in favor of a dogma which is
already certain by revelation, whereas here we are
treating of a truth that is not certain.
Theologians in general are inclined to fill out what
Scripture and tradition tell us by distinguishing the
means of salvation given to Catholics from those that
are given men of good will beyond the borders of the
Church.
Restricting the question to Catholics, we find the
doctrine, generally held especially since Suarez, that,
if we consider merely adults, the number of the elect
surpasses that of the reprobate. If adult Catholics do
at one time or another sin mortally, nevertheless they
can arise in the tribunal of penance, and there are
relatively few who at the end of life do not repent, or
even refuse to receive the sacraments.
But if we are treating of all Christians, of all who
have been baptized, Catholic, schismatic, Protestant,
it is more probable, theologians generally say, that
the great number is saved. First, the number of infants
who die in the state of grace before reaching the age
of reason is very great. Secondly, many Protestants,
being today in good faith, can be reconciled to God by
an act of contrition, particularly in danger of death.
Thirdly, schismatics can receive a valid absolution.
If the question is of the entire human race, the answer
must remain uncertain, for the reasons given above. But
even if, absolutely, the number of the elect is less
great, the glory of God's government cannot suffer.
Quality prevails over quantity. One elect soul is a
spiritual universe; Further, no evil happens that is
not permitted for a higher good. Further, among non-
Christians (Jews, Mohammedans, pagans) there are souls
which are elect. Jews and Mohammedans not only admit
monotheism, but retain fragments of primitive
revelation and of Mosaic revelation. They believe in a
God who is a supernatural rewarder, and can thus, with
the aid of grace, make an act of contrition. And even
to pagans, who live in invincible, involuntary
ignorance of the true religion, and who still attempt
to observe the natural law, supernatural aids are
offered, by means known to God. These, as Pius IX says,
[679] can arrive at salvation. God never commands the
impossible. To him who does what is in his power God
does not refuse grace. [680]
We cannot arrive at certitude in this question. It is
better to acknowledge our ignorance than to discourage
the faithful by a doctrine which is too rigid, to
expose them to danger by a doctrine which is too
superficial.
The important thing is to observe the commandments of
God. St. Augustine [681] said, and the Council of Trent
repeats: [682] "God never commands the impossible. But
He warns us to do what we can, and to ask of Him the
grace to accomplish what we of ourselves cannot do, and
He aids us to fulfill what He commands."
Let us put our confidence in Jesus Christ, [683] "the
victim of propitiation for our sins," [684] "the Lamb
of God, . . . who taketh away the sin of the world."
[685] "Let us go with confidence to the throne of grace
that we may obtain mercy and find grace in seasonable
aid." [686]
The Signs of Predestination
The Council of Trent [687] has declared that we cannot
have on earth certitude of our predestination without a
special revelation. Aside from this special revelation
no man can know if he will persevere in good works to
the end. Nevertheless there are signs of predestination
which give a kind of moral certitude that one will
persevere. The Fathers, especially St. Chrysostom, St.
Gregory the Great, St. Bernard, St. Anselm, have
enumerated certain of these signs, following the
directions of Scripture.
Theologians enumerate eight signs of predestination.
First, a good life; secondly, the testimony of a good
conscience; thirdly, patience in adversities for love
of God; fourthly, relish for the light and the word of
God; fifthly, mercy toward those who suffer; sixthly,
love of enemies; seventhly, humility; eighthly, special
devotion to the Blessed Virgin.
Patience in adversity shows how inequality of natural
conditions is compensated for by divine grace. This is
the truth expressed in the beatitudes: Blessed the poor
in spirit, blessed the meek, blessed those who weep,
blessed those who hunger and thirst for justice,
blessed the merciful, blessed the pure of heart,
blessed the peacemakers, blessed those who suffer
persecution for justice. These possess the kingdom of
God. To bear patiently and perseveringly a heavy cross
is a great sign of predestination.
Theologians sometimes add these special signs: first, a
great intimacy with God in prayer; secondly, perfect
mortification of the passions; thirdly, the ardent
desire to suffer much for the glory of Christ Jesus;
fourthly, an indefatigable zeal for souls.
We may here remind the reader of the great promise of
the Sacred Heart, to those who receive Communion well
on nine successive first Fridays. This promise, we have
said, [688] is absolute though it supposes that
Communion has been well made for these nine times. This
would be, therefore, a grace given only to the elect.
The mystery of predestination reminds us that we can do
nothing without the grace of Christ. [689] "What hast
thou," says St. Paul, "that thou hast not received?"
[690] But predestination does not make superfluous our
own efforts because adults must merit eternal life. No
one is in heaven unless he has died in the state of
grace. No one can go to hell except by his own fault.
We are heirs of God, coheirs with Christ, if we suffer
with Him that we may be glorified with Him. [691]
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