Chapter 163 — Of predestination, reprobation, and the divine election

But because we have proved (Ch. 161.) that by the divine operation some are with the assistance of grace directed to their last end, while others fail to reach their last end through being deprived of grace; and since all that God does has been foreseen and ordered from eternity by his wisdom, as we have proved; (Ch. 64.) it follows of necessity that the aforesaid distinction among men has been ordered by God from eternity. Inasmuch as from eternity he has preordained some to be directed to their last end, he is said to have predestined them. Hence the Apostle says: He predestined us to be his sons through Jesus Christ, according to the purpose of his will (Eph 1:5). Those to whom from eternity he has decreed not to give grace, he is said to have reprobated, or to have hated, according to the words of Malachi: I have loved Jacob, but I have hated Esau (Mal 1:2–3). By reason of this very distinction, according to which he has reprobated some and predestined others, we have the divine election, of which it is said: He chose us in him before the foundation of the world (Eph 1:4).

Therefore, it is clear that predestination, election, and reprobation form a part of divine providence, in reference to man’s direction to his last end by divine providence. Consequently, it may be shown that predestination and election do not involve necessity for the same reasons as were employed to show that divine providence does not deprive things of their contingent nature. (Ch. 72.)

That predestination and election are not founded on any human merits may be made clear not only from the fact that God’s grace, which is an effect of predestination, is not preceded by merits, but itself precedes all human merits, as we have proved, (Ch. 149.) but also from the fact that the will and providence of God are the first cause of whatever is done; and nothing can be the cause of the divine will and providence, (Ch. 97; bk. 1, ch. 87.) although among the effects of providence (as also of predestination) one may be the cause of another.

For who, as the Apostle says, has given a gift to him that he might be repaid? For from him and through him and to him are all things. To him be glory forever. Amen. (Rom 11:35–36).