|
Objection 1: It seems that the number of the predestined is not
certain. For a number to which an addition can be made is not
certain. But there can be an addition to the number of the predestined
as it seems; for it is written (Dt. 1:11): "The Lord God
adds to this number many thousands," and a gloss adds, "fixed by
God, who knows those who belong to Him." Therefore the number of
the predestined is not certain.
Objection 2: Further, no reason can be assigned why God
pre-ordains to salvation one number of men more than another. But
nothing is arranged by God without a reason. Therefore the number to
be saved pre-ordained by God cannot be certain.
Objection 3: Further, the operations of God are more perfect than
those of nature. But in the works of nature, good is found in the
majority of things; defect and evil in the minority. If, then, the
number of the saved were fixed by God at a certain figure, there would
be more saved than lost. Yet the contrary follows from Mt.
7:13,14: "For wide is the gate, and broad 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 who find it!" Therefore the number of those
pre-ordained by God to be saved is not certain.
On the contrary, Augustine says (De Corr. et Grat. 13):
"The number of the predestined is certain, and can neither be
increased nor diminished."
I answer that, The number of the predestined is certain. Some have
said that it was formally, but not materially certain; as if we were
to say that it was certain that a hundred or a thousand would be saved;
not however these or those individuals. But this destroys the
certainty of predestination; of which we spoke above (Article 6).
Therefore we must say that to God the number of the predestined is
certain, not only formally, but also materially. It must, however,
be observed that the number of the predestined is said to be certain to
God, not by reason of His knowledge, because, that is to say, He
knows how many will be saved (for in this way the number of drops of
rain and the sands of the sea are certain to God); but by reason of
His deliberate choice and determination. For the further evidence of
which we must remember that every agent intends to make something
finite, as is clear from what has been said above when we treated of
the infinite (Question 7, Articles 2,3). Now whosoever
intends some definite measure in his effect thinks out some definite
number in the essential parts, which are by their very nature required
for the perfection of the whole. For of those things which are
required not principally, but only on account of something else, he
does not select any definite number "per se"; but he accepts and uses
them in such numbers as are necessary on account of that other thing.
For instance, a builder thinks out the definite measurements of a
house, and also the definite number of rooms which he wishes to make in
the house; and definite measurements of the walls and roof; he does
not, however, select a definite number of stones, but accepts and
uses just so many as are sufficient for the required measurements of the
wall. So also must we consider concerning God in regard to the whole
universe, which is His effect. For He pre-ordained the
measurements of the whole of the universe, and what number would befit
the essential parts of that universe---that is to say, which have in
some way been ordained in perpetuity; how many spheres, how many
stars, how many elements, and how many species. Individuals,
however, which undergo corruption, are not ordained as it were chiefly
for the good of the universe, but in a secondary way, inasmuch as the
good of the species is preserved through them. Whence, although God
knows the total number of individuals, the number of oxen, flies and
such like, is not pre-ordained by God "per se"; but divine
providence produces just so many as are sufficient for the preservation
of the species. Now of all creatures the rational creature is chiefly
ordained for the good of the universe, being as such incorruptible;
more especially those who attain to eternal happiness, since they more
immediately reach the ultimate end. Whence the number of the
predestined is certain to God; not only by way of knowledge, but also
by way of a principal pre-ordination.
It is not exactly the same thing in the case of the number of the
reprobate, who would seem to be pre-ordained by God for the good of
the elect, in whose regard "all things work together unto good"
(Rm. 8:28). Concerning the number of all the predestined,
some say that so many men will be saved as angels fell; some, so many
as there were angels left; others, as many as the number of angels
created by God. It is, however, better to say that, "to God
alone is known the number for whom is reserved eternal happiness [From
the 'secret' prayer of the missal, 'pro vivis et defunctis.']"
Reply to Objection 1: These words of Deuteronomy must be taken as
applied to those who are marked out by God beforehand in respect to
present righteousness. For their number is increased and diminished,
but not the number of the predestined.
Reply to Objection 2: The reason of the quantity of any one part
must be judged from the proportion of that part of the whole. Thus in
God the reason why He has made so many stars, or so many species of
things, or predestined so many, is according to the proportion of the
principal parts to the good of the whole universe.
Reply to Objection 3: The good that is proportionate to the common
state of nature is to be found in the majority; and is wanting in the
minority. The good that exceeds the common state of nature is to be
found in the minority, and is wanting in the majority. Thus it is
clear that the majority of men have a sufficient knowledge for the
guidance of life; and those who have not this knowledge are said to be
half-witted or foolish; but they who attain to a profound knowledge of
things intelligible are a very small minority in respect to the rest.
Since their eternal happiness, consisting in the vision of God,
exceeds the common state of nature, and especially in so far as this is
deprived of grace through the corruption of original sin, those who are
saved are in the minority. In this especially, however, appears the
mercy of God, that He has chosen some for that salvation, from which
very many in accordance with the common course and tendency of nature
fall short.
|
|