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Objection 1: It seems that predestination cannot be furthered by the
prayers of the saints. For nothing eternal can be preceded by anything
temporal; and in consequence nothing temporal can help towards making
something else eternal. But predestination is eternal. Therefore,
since the prayers of the saints are temporal, they cannot so help as to
cause anyone to become predestined. Predestination therefore is not
furthered by the prayers of the saints.
Objection 2: Further, as there is no need of advice except on
account of defective knowledge, so there is not need of help except
through defective power. But neither of these things can be said of
God when He predestines. Whence it is said: "Who hath helped the
Spirit of the Lord? Or who hath been His counsellor?" (Rm.
11:34). Therefore predestination cannot be furthered by the
prayers of the saints.
Objection 3: Further, if a thing can be helped, it can also be
hindered. But predestination cannot be hindered by anything.
Therefore it cannot be furthered by anything.
On the contrary, It is said that "Isaac besought the Lord for his
wife because she was barren; and He heard him and made Rebecca to
conceive" (Gn. 25:21). But from that conception Jacob was
born, and he was predestined. Now his predestination would not have
happened if he had never been born. Therefore predestination can be
furthered by the prayers of the saints.
I answer that, Concerning this question, there were different
errors. Some, regarding the certainty of divine predestination, said
that prayers were superfluous, as also anything else done to attain
salvation; because whether these things were done or not, the
predestined would attain, and the reprobate would not attain, eternal
salvation. But against this opinion are all the warnings of Holy
Scripture, exhorting us to prayer and other good works.
Others declared that the divine predestination was altered through
prayer. This is stated to have the opinion of the Egyptians, who
thought that the divine ordination, which they called fate, could be
frustrated by certain sacrifices and prayers. Against this also is the
authority of Scripture. For it is said: "But the triumpher in
Israel will not spare and will not be moved to repentance" (1 Kgs.
15:29); and that "the gifts and the calling of God are without
repentance" (Rm. 11:29).
Wherefore we must say otherwise that in predestination two things are
to be considered---namely, the divine ordination; and its effect.
As regards the former, in no possible way can predestination be
furthered by the prayers of the saints. For it is not due to their
prayers that anyone is predestined by God. As regards the latter,
predestination is said to be helped by the prayers of the saints, and
by other good works; because providence, of which predestination is a
part, does not do away with secondary causes but so provides effects,
that the order of secondary causes falls also under providence. So,
as natural effects are provided by God in such a way that natural
causes are directed to bring about those natural effects, without which
those effects would not happen; so the salvation of a person is
predestined by God in such a way, that whatever helps that person
towards salvation falls under the order of predestination; whether it
be one's own prayers or those of another; or other good works, and
such like, without which one would not attain to salvation. Whence,
the predestined must strive after good works and prayer; because
through these means predestination is most certainly fulfilled. For
this reason it is said: "Labor more that by good works you may make
sure your calling and election" (2 Pt. 1:10).
Reply to Objection 1: This argument shows that predestination is
not furthered by the prayers of the saints, as regards the
preordination.
Reply to Objection 2: One is said to be helped by another in two
ways; in one way, inasmuch as he receives power from him: and to be
helped thus belongs to the weak; but this cannot be said of God, and
thus we are to understand, "Who hath helped the Spirit of the
Lord?" In another way one is said to be helped by a person through
whom he carries out his work, as a master through a servant. In this
way God is helped by us; inasmuch as we execute His orders,
according to 1 Cor. 3:9: "We are God's co-adjutors." Nor
is this on account of any defect in the power of God, but because He
employs intermediary causes, in order that the beauty of order may be
preserved in the universe; and also that He may communicate to
creatures the dignity of causality.
Reply to Objection 3: Secondary causes cannot escape the order of
the first universal cause, as has been said above (Question 19,
Article 6), indeed, they execute that order. And therefore
predestination can be furthered by creatures, but it cannot be impeded
by them.
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