Article 4 — Whether the book of life is the same as predestination

Fourth, it is asked whether the book of life is the same as predestination? (Parallel texts: ST I.24.1; In I Sent., d. 40, q. 1, a. 2, ad 5; III, d. 31, q. 1, a. 2, qa. 2; Commentary on Philippians, ch. 4, lect. 4; Commnetary on Hebrews ch. 12, lect. 4.)

Obj. 1: It seems that it is, for Augustine says that the book of life is the predestination of those to whom eternal life is due. (Augustine, City of God, bk. 20, ch. 15 (PL 41:681).)

Obj. 2: We know God’s attributes through their effects. But the effect of predestination is the same as that of the book of life, namely, final grace and glory. Therefore, predestination and the book of life are the same.

Obj. 3: Whatever is predicated metaphorically of God should be reduced to what is predicated literally. Now, the book of life is predicated metaphorically of God, as is clear from what has been said. (Above: a. 1.) Therefore, it should be reduced to something predicated literally of him. However, it cannot be reduced to anything else except predestination. Therefore, the book of life is the same as predestination.

On the contrary (1), a thing is called a book because something is written in it. But the notion of writing does not pertain to predestination. Consequently, predestination and the book of life are not the same.

Furthermore (2), a book, of its very nature, implies no causality regarding the things to which it is referred. Predestination, however, implies causality. Therefore, it is not the same as the book of life.

I answer that as is clear from what has been said previously, (Above: a. 1.) the book of life is used of God because of its resemblance to the document which directs a chief of state in admitting persons to and excluding them from citizenship. Now, this document lies between two operations, for it is subsequent to the decision of the head of the state, who selects those whom he wishes to admit in preference to those whom he excludes, and it is anterior to the admission or exclusion. Moreover, this document is merely a kind of representation of his antecedent decision. Similarly, the book of life is also nothing more than an inscription in the divine mind of God’s predestination, for by this act of predestining God predetermines who are to be admitted to the life of glory. Moreover, his knowledge of this predestination is always with him; and his knowledge that he has predestined some is, as it were, his predestination written in him as in a book of life. Considered formally, therefore, the book of life and predestination are not the same, even though, considered materially, the book of life is predestination—just as we say that a certain book, considered materially, is the teaching of the Apostle because it contains the Apostle’s teaching. It is in this sense that Augustine speaks when he says that the book of life is predestination. (Augustine, City of God, bk. 20, ch. 15.)

Reply Obj. 1: The answer is clear from what was said above in the reply.

Reply Obj. 2: The book of life and predestination are related to the same effect but not in the same manner. Predestination regards that effect without any intervening medium; the book of life regards it through the medium of predestination. Similarly, the likenesses of things in our soul are direct likenesses; but the words written in a book indicate merely what the soul has received. (Arisotle, On Interpretation 1.1, 16a3.) Hence, a book is only mediately a sign of things.

Reply Obj. 3: The book of life can be reduced to something predicated literally of God; this something, however, is not predestination but that knowledge of predestination by which God knows that he has predestined certain persons.

Reply Sed Contra 1–2: It is not difficult to answer these arguments.