Article 5 — Whether the predestined are certain of their predestination

Fifth, it is asked whether the predestined are certain of their predestination? (Parallel text: ST I.23.1, ad 4; I-II.112.5; In I Sent.,d. 16, a. 1, ad 5; Commentary on John, ch. 10, lect. 5; Commentary on the Psalms, Ps 50.)

Obj. 1: It seems that they are, for the words of St. John, his unction teaches you of all things (1 John 2:27), are understood as referring to all things pertaining to salvation. (Cf. Glossa interlinearis, at John 16:13 (in Glossa ordinaria 5.1273).) But predestination pertains very much to salvation, since it is the cause of salvation. Consequently, through an unction they receive, all men are made certain of their predestination.

Obj. 2: It is consonant with God’s goodness, which does all things in the best possible way, to lead men to their reward in the best possible way. (Pseudo-Dionysius, On the Divine Names, ch. 4, para. 19 (PG 3:716B).) Now, the best possible way seems to be that each and every man be certain of his reward. Therefore, each and every person who is predestined is given assurance that he will come to his reward. Consequently, the same must be said as before.

Obj. 3: All whom the leader of an army enrolls for merit in battle are likewise enrolled for a reward. Consequently, they are as certain about their reward as they are about their merit. But men are certain that they are in the state of meriting. Consequently, they are also certain that they will obtain their reward. We conclude as before.

On the contrary, in Ecclesiastes 9:1 we read: man knows not whether he be worthy of love or hatred.

I answer that there is nothing inconsistent in the revelation to some person of the fact of his predestination; but, in view of his general law, it would be inconsistent if he revealed this to all the predestined for the following two reasons. The first reason may be found by considering those who are not predestined. Now, if all the predestined knew that they were predestined, then all those not predestined would know that they were not predestined from the very fact that they did not know if they were predestined. This would, in some way, lead them to despair. The second reason may be found by considering those who are predestined. Now, security is the mother of negligence; (Jerome, Commentary on Isaiah, bk. 8, ch. 26 (PL 24:311); Commentary on Jeremiah, bk. 6, ch. 32 (PL 24:929).) and if the predestined were certain, about their predestination, they would be secure about their salvation. Consequently, they would not exercise so great care in avoiding evil. Hence, it has been wisely ordained by God’s providence that men should be ignorant of their predestination or reprobation.

Reply Obj. 1: When Scripture says that his unction teaches everything connected with salvation, this should be understood as referring to those things knowledge of which pertains to salvation, not to all those things which, in themselves, do pertain to salvation. And, although predestination itself is necessary for salvation, knowledge of predestination is not.

Reply Obj. 2: It is not proper, when giving a reward, to give the person who is to receive it unconditional assurance. The proper way is to give conditional assurance to the one for whom the reward is being prepared, namely, that the reward will be given him unless he fails on his part. This kind of assurance is given to all the predestined through the infusion of the virtue of hope.

Reply Obj. 3: One cannot know with any certainty that he is in the state of meriting, although he can know, by conjecture, that this is probably the case. For a habit never can be known except through its acts, (Aristotle, On the Soul 2.4, 415a18.) and the acts of the infused supernatural virtues greatly resemble the acts of the acquired natural virtues. Consequently, it is not easy to be certain that acts of this kind have their source in grace, unless, by a special privilege, a person is made certain of it through a revelation. Moreover, he who is enrolled by the leader of an army for a secular struggle is given only conditional assurance of his reward, because one is not crowned,—except he strive lawfully (2 Tim 2:5). (Cf. Peter Lombard, Commentary on 2 Timothy, at 2 Tim 2:5 (PL 192:368B); ST I.95.4, obj. 2; II-II.155.4, obj. 2; III.15.2, obj. 1.)