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Objection 1: It seems that the predestined are not chosen by God.
For Dionysius says (Div. Nom. IV, 1) that as the corporeal
sun sends his rays upon all without selection, so does God His
goodness. But the goodness of God is communicated to some in an
especial manner through a participation of grace and glory. Therefore
God without any selection communicates His grace and glory; and this
belongs to predestination.
Objection 2: Further, election is of things that exist. But
predestination from all eternity is also of things which do not exist.
Therefore, some are predestined without election.
Objection 3: Further, election implies some discrimination. Now
God "wills all men to be saved" (1 Tim. 2:4). Therefore,
predestination which ordains men towards eternal salvation, is without
election.
On the contrary, It is said (Eph. 1:4): "He chose us in
Him before the foundation of the world."
I answer that, Predestination presupposes election in the order of
reason; and election presupposes love. The reason of this is that
predestination, as stated above (Article 1), is a part of
providence. Now providence, as also prudence, is the plan existing
in the intellect directing the ordering of some things towards an end;
as was proved above (Question 22, Article 2). But nothing is
directed towards an end unless the will for that end already exists.
Whence the predestination of some to eternal salvation presupposes, in
the order of reason, that God wills their salvation; and to this
belong both election and love:---love, inasmuch as He wills them
this particular good of eternal salvation; since to love is to wish
well to anyone, as stated above (Question 20, Articles
2,3):---election, inasmuch as He wills this good to some in
preference to others; since He reprobates some, as stated above
(Article 3). Election and love, however, are differently ordered
in God, and in ourselves: because in us the will in loving does not
cause good, but we are incited to love by the good which already
exists; and therefore we choose someone to love, and so election in us
precedes love. In God, however, it is the reverse. For His
will, by which in loving He wishes good to someone, is the cause of
that good possessed by some in preference to others. Thus it is clear
that love precedes election in the order of reason, and election
precedes predestination. Whence all the predestinate are objects of
election and love.
Reply to Objection 1: If the communication of the divine goodness
in general be considered, God communicates His goodness without
election; inasmuch as there is nothing which does not in some way share
in His goodness, as we said above (Question 6, Article 4).
But if we consider the communication of this or that particular good,
He does not allot it without election; since He gives certain goods
to some men, which He does not give to others. Thus in the
conferring of grace and glory election is implied.
Reply to Objection 2: When the will of the person choosing is
incited to make a choice by the good already pre-existing in the object
chosen, the choice must needs be of those things which already exist,
as happens in our choice. In God it is otherwise; as was said above
(Question 20, Article 2). Thus, as Augustine says (De
Verb. Ap. Serm. 11): "Those are chosen by God, who do not
exist; yet He does not err in His choice."
Reply to Objection 3: God wills all men to be saved by His
antecedent will, which is to will not simply but relatively; and not
by His consequent will, which is to will simply.
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