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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.
Objection 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.
Objection 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?" (Jn.
6:71). But the book of life is the inscription of the divine
election, as stated above (Article 1). Therefore it applies also
to the life of grace.
On the contrary, The book of life is the knowledge of
predestination, as stated above (Article 1). 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.
I answer that, The book of life, as stated above (Article 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 (Question 23, Article 1). Wherefore, strictly
speaking, the book of life regards the life of glory.
Reply to Objection 1: The divine life, even considered as a life
of glory, is natural to God; whence in His regard there is no
election, and in consequence no book of life: for we do not say that
anyone is chosen to possess the power of sense, or any of those things
that are consequent on nature.
From this we gather the Reply to the Second Objection. For there
is no election, nor a book of life, as regards the life of nature.
Reply to Objection 3: The life of grace has the aspect, not of an
end, but of something directed towards an end. Hence nobody is said
to be chosen to the life of grace, except so far as the life of grace
is directed to glory. For this reason those who, possessing grace,
fail to obtain glory, are not said to be chosen simply, but
relatively. Likewise they are not said to be written in the book of
life simply, but relatively; that is to say, that it is in the
ordination and knowledge of God that they are to have some relation to
eternal life, according to their participation in grace.
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