Thomas Aquinas - Summa Theologica, Part I (Prima Pars)

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_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 Kings 15:29);
and that "the gifts and the calling of God are without repentance"
(Rom. 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 Pet. 1:10).

Reply Obj. 1: This argument shows that predestination is not
furthered by the prayers of the saints, as regards the preordination.

Reply Obj. 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 Obj. 3: Secondary causes cannot escape the order of the first
universal cause, as has been said above (Q. 19, A. 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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QUESTION 24

THE BOOK OF LIFE
(In Three Articles)

We now consider the book of life; concerning which there are three
points of inquiry:

(1) What is the book of life?

(2) Of what life is it the book?

(3) Whether anyone can be blotted out of the book of life?
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FIRST ARTICLE [I, Q. 24, Art. 1]

Whether the Book of Life Is the Same As Predestination?

Objection 1: It seems that the book of life is not the same thing as
predestination. For it is said, "All things are the book of life"
(Ecclus. 4:32)--i.e. the Old and New Testament according to a gloss.
This, however, is not predestination. Therefore the book of life is
not predestination.

Obj. 2: Further, Augustine says (De Civ. Dei xx, 14) that "the book
of life is a certain divine energy, by which it happens that to each
one his good or evil works are recalled to memory." But divine energy
belongs seemingly, not to predestination, but rather to divine power.
Therefore the book of life is not the same thing as predestination.

Obj. 3: Further, reprobation is opposed to predestination. So, if the
book of life were the same as predestination, there should also be a
book of death, as there is a book of life.

_On the contrary,_ It is said in a gloss upon Ps. 68:29, "Let them be
blotted out of the book of the living," "This book is the knowledge
of God, by which He hath predestined to life those whom He foreknew."

_I answer that,_ The book of life is in God taken in a metaphorical
sense, according to a comparison with human affairs. For it is usual
among men that they who are chosen for any office should be inscribed
in a book; as, for instance, soldiers, or counsellors, who formerly
were called "conscript" fathers. Now it is clear from the preceding
(Q. 23, A. 4) that all the predestined are chosen by God to possess
eternal life. This conscription, therefore, of the predestined is
called the book of life. A thing is said metaphorically to be written
upon the mind of anyone when it is firmly held in the memory,
according to Prov. 3:3: "Forget not My Law, and let thy heart keep My
commandments," and further on, "Write them in the tables of thy
heart." For things are written down in material books to help the
memory. Whence, the knowledge of God, by which He firmly remembers
that He has predestined some to eternal life, is called the book of
life. For as the writing in a book is the sign of things to be done,
so the knowledge of God is a sign in Him of those who are to be
brought to eternal life, according to 2 Tim. 11:19: "The sure
foundation of God standeth firm, having this seal; the Lord knoweth
who are His."

Reply Obj. 1: The book of life may be understood in two senses. In
one sense as the inscription of those who are chosen to life; thus we
now speak of the book of life. In another sense the inscription of
those things which lead us to life may be called the book of life;
and this also is twofold, either as of things to be done; and thus
the Old and New Testament are called a book of life; or of things
already done, and thus that divine energy by which it happens that to
each one his deeds will be recalled to memory, is spoken of as the
book of life. Thus that also may be called the book of war, whether
it contains the names inscribed of those chosen for military service;
or treats of the art of warfare, or relates the deeds of soldiers.

Hence the solution of the Second Objection.

Reply Obj. 3: It is the custom to inscribe, not those who are
rejected, but those who are chosen. Whence there is no book of death
corresponding to reprobation; as the book of life to predestination.

Reply Obj. 4: Predestination and the book of life are different
aspects of the same thing. For this latter implies the knowledge of
predestination; as also is made clear from the gloss quoted above.
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SECOND ARTICLE [I, Q. 24, Art. 2]

Whether the Book of Life Regards Only the Life of Glory of the
Predestined?

Objection 1: It seems that the book of life does not only regard
the life of glory of the predestined. For the book of life is the
knowledge of life. But God, through His own life, knows all other
life. Therefore the book of life is so called in regard to divine
life; and not only in regard to the life of the predestined.

Obj. 2: Further, as the life of glory comes from God, so also does
the life of nature. Therefore, if the knowledge of the life of glory
is called the book of life; so also should the knowledge of the life
of nature be so called.

Obj. 3: Further, some are chosen to the life of grace who are not
chosen to the life of glory; as it is clear from what is said: "Have
not I chosen you twelve, and one of you is a devil?" (John 6:71). But
the book of life is the inscription of the divine election, as stated
above (A. 1). Therefore it applies also to the life of grace.

_On the contrary,_ The book of life is the knowledge of
predestination, as stated above (ibid.). But predestination does not
regard the life of grace, except so far as it is directed to glory;
for those are not predestined who have grace and yet fail to obtain
glory. The book of life altogether is only so called in regard to the
life of glory.

_I answer that,_ The book of life, as stated above (A. 1), implies a
conscription or a knowledge of those chosen to life. Now a man is
chosen for something which does not belong to him by nature; and
again that to which a man is chosen has the aspect of an end. For a
soldier is not chosen or inscribed merely to put on armor, but to
fight; since this is the proper duty to which military service is
directed. But the life of glory is an end exceeding human nature, as
said above (Q. 23, A. 1). Wherefore, strictly speaking, the book of
life regards the life of glory.

Reply Obj. 1: The divine life, even considered as a life of glory, is
natural to God; whence in His regard there is no election, and in
consequence no book of life: for we do not say that anyone is chosen
to possess the power of sense, or any of those things that are
consequent on nature.

From this we gather the Reply to the Second Objection. For there is
no election, nor a book of life, as regards the life of nature.

Reply Obj. 3: The life of grace has the aspect, not of an end, but of
something directed towards an end. Hence nobody is said to be chosen
to the life of grace, except so far as the life of grace is directed
to glory. For this reason those who, possessing grace, fail to obtain
glory, are not said to be chosen simply, but relatively. Likewise
they are not said to be written in the book of life simply, but
relatively; that is to say, that it is in the ordination and
knowledge of God that they are to have some relation to eternal life,
according to their participation in grace.
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THIRD ARTICLE [I, Q. 24, Art. 3]

Whether Anyone May Be Blotted Out of the Book of Life?

Objection 1: It seems that no one may be blotted out of the book of
life. For Augustine says (De Civ. Dei xx, 15): "God's foreknowledge,
which cannot be deceived, is the book of life." But nothing can be
taken away from the foreknowledge of God, nor from predestination.
Therefore neither can anyone be blotted out from the book of life.

Obj. 2: Further, whatever is in a thing is in it according to the
disposition of that thing. But the book of life is something eternal
and immutable. Therefore whatsoever is written therein, is there not
in a temporary way, but immovably, and indelibly.

Obj. 3: Further, blotting out is the contrary to inscription. But
nobody can be written a second time in the book of life. Neither
therefore can he be blotted out.

_On the contrary,_ It is said, "Let them be blotted out from the book
of the living" (Ps. 68:29).

_I answer that,_ Some have said that none could be blotted out of the
book of life as a matter of fact, but only in the opinion of men. For
it is customary in the Scriptures to say that something is done when
it becomes known. Thus some are said to be written in the book of
life, inasmuch as men think they are written therein, on account of
the present righteousness they see in them; but when it becomes
evident, either in this world or in the next, that they have fallen
from that state of righteousness, they are then said to be blotted
out. And thus a gloss explains the passage: "Let them be blotted out
of the book of the living." But because not to be blotted out of the
book of life is placed among the rewards of the just, according to the
text, "He that shall overcome, shall thus be clothed in white
garments, and I will not blot his name out of the book of life" (Apoc.
3:5) (and what is promised to holy men, is not merely something in the
opinion of men), it can therefore be said that to be blotted out, and
not blotted out, of the book of life is not only to be referred to the
opinion of man, but to the reality of the fact. For the book of life
is the inscription of those ordained to eternal life, to which one is
directed from two sources; namely, from predestination, which
direction never fails, and from grace; for whoever has grace, by this
very fact becomes fitted for eternal life. This direction fails
sometimes; because some are directed by possessing grace, to obtain
eternal life, yet they fail to obtain it through mortal sin. Therefore
those who are ordained to possess eternal life through divine
predestination are written down in the book of life simply, because
they are written therein to have eternal life in reality; such are
never blotted out from the book of life. Those, however, who are
ordained to eternal life, not through divine predestination, but
through grace, are said to be written in the book of life not simply,
but relatively, for they are written therein not to have eternal life
in itself, but in its cause only. Yet though these latter can be said
to be blotted out of the book of life, this blotting out must not be
referred to God, as if God foreknew a thing, and afterwards knew it
not; but to the thing known, namely, because God knows one is first
ordained to eternal life, and afterwards not ordained when he falls
from grace.

Reply Obj. 1: The act of blotting out does not refer to the book of
life as regards God's foreknowledge, as if in God there were any
change; but as regards things foreknown, which can change.

Reply Obj. 2: Although things are immutably in God, yet in themselves
they are subject to change. To this it is that the blotting out of
the book of life refers.

Reply Obj. 3: The way in which one is said to be blotted out of the
book of life is that in which one is said to be written therein anew;
either in the opinion of men, or because he begins again to have
relation towards eternal life through grace; which also is included
in the knowledge of God, although not anew.
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QUESTION 25

THE POWER OF GOD
(In Six Articles)

After considering the divine foreknowledge and will, and other things
pertaining thereto, it remains for us to consider the power of God.
About this are six points of inquiry:

(1) Whether there is power in God?

(2) Whether His power is infinite?

(3) Whether He is almighty?

(4) Whether He could make the past not to have been?

(5) Whether He could do what He does not, or not do what He does?

(6) Whether what He makes He could make better?
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FIRST ARTICLE [I, Q. 25, Art. 1]

Whether There Is Power in God?

Objection 1: It seems that power is not in God. For as primary matter
is to power, so God, who is the first agent, is to act. But primary
matter, considered in itself, is devoid of all act. Therefore, the
first agent--namely, God--is devoid of power.

Obj. 2: Further, according to the Philosopher (Metaph. vi, 19),
better than every power is its act. For form is better than matter;
and action than active power, since it is its end. But nothing is
better than what is in God; because whatsoever is in God, is God, as
was shown above (Q. 3, A. 3). Therefore, there is no power in
God.

Obj. 3: Further, Power is the principle of operation. But the divine
power is God's essence, since there is nothing accidental in God: and
of the essence of God there is no principle. Therefore there is no
power in God.

Obj. 4: Further, it was shown above (Q. 14, A. 8; Q. 19, A. 4) that
God's knowledge and will are the cause of things. But the cause and
principle of a thing are identical. We ought not, therefore, to
assign power to God; but only knowledge and will.

_On the contrary,_ It is said: "Thou art mighty, O Lord, and Thy truth
is round about Thee" (Ps. 88:9).

_I answer that,_ Power is twofold--namely, passive, which exists not
at all in God; and active, which we must assign to Him in the highest
degree. For it is manifest that everything, according as it is in act
and is perfect, is the active principle of something: whereas
everything is passive according as it is deficient and imperfect. Now
it was shown above (Q. 3, A. 2; Q. 4, AA. 1, 2), that God is pure
act, simply and in all ways perfect, nor in Him does any imperfection
find place. Whence it most fittingly belongs to Him to be an active
principle, and in no way whatsoever to be passive. On the other hand,
the notion of active principle is consistent with active power. For
active power is the principle of acting upon something else; whereas
passive power is the principle of being acted upon by something else,
as the Philosopher says (Metaph. v, 17). It remains, therefore, that
in God there is active power in the highest degree.

Reply Obj. 1: Active power is not contrary to act, but is founded
upon it, for everything acts according as it is actual: but passive
power is contrary to act; for a thing is passive according as it is
potential. Whence this potentiality is not in God, but only active
power.

Reply Obj. 2: Whenever act is distinct from power, act must be nobler
than power. But God's action is not distinct from His power, for both
are His divine essence; neither is His existence distinct from His
essence. Hence it does not follow that there should be anything in
God nobler than His power.

Reply Obj. 3: In creatures, power is the principle not only of
action, but likewise of effect. Thus in God the idea of power is
retained, inasmuch as it is the principle of an effect; not, however,
as it is a principle of action, for this is the divine essence
itself; except, perchance, after our manner of understanding,
inasmuch as the divine essence, which pre-contains in itself all
perfection that exists in created things, can be understood either
under the notion of action, or under that of power; as also it is
understood under the notion of _suppositum_ possessing nature, and
under that of nature. Accordingly the notion of power is retained in
God in so far as it is the principle of an effect.

Reply Obj. 4: Power is predicated of God not as something really
distinct from His knowledge and will, but as differing from them
logically; inasmuch as power implies a notion of a principle putting
into execution what the will commands, and what knowledge directs,
which three things in God are identified. Or we may say, that the
knowledge or will of God, according as it is the effective principle,
has the notion of power contained in it. Hence the consideration of
the knowledge and will of God precedes the consideration of His
power, as the cause precedes the operation and effect.
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SECOND ARTICLE [I, Q. 25, Art. 2]

Whether the Power of God Is Infinite?

Objection 1: It seems that the power of God is not infinite. For
everything that is infinite is imperfect according to the Philosopher
(Phys. iii, 6). But the power of God is far from imperfect. Therefore
it is not infinite.

Obj. 2: Further, every power is made known by its effect; otherwise
it would be ineffectual. If, then, the power of God were infinite, it
could produce an infinite effect, but this is impossible.

Obj. 3: Further, the Philosopher proves (Phys. viii, 79) that if the
power of any corporeal thing were infinite, it would cause
instantaneous movement. God, however, does not cause instantaneous
movement, but moves the spiritual creature in time, and the corporeal
creature in place and time, as Augustine says (Gen. ad lit. 20, 22,
23). Therefore, His power is not infinite.

_On the contrary,_ Hilary says (De Trin. viii), that "God's power is
immeasurable. He is the living mighty one." Now everything that is
immeasurable is infinite. Therefore the power of God is infinite.

_I answer that,_ As stated above (A. 1), active power exists in God
according to the measure in which He is actual. Now His existence is
infinite, inasmuch as it is not limited by anything that receives it,
as is clear from what has been said, when we discussed the infinity of
the divine essence (Q. 7, A. 1). Wherefore, it is necessary that
the active power in God should be infinite. For in every agent is it
found that the more perfectly an agent has the form by which it acts
the greater its power to act. For instance, the hotter a thing is, the
greater the power has it to give heat; and it would have infinite
power to give heat, were its own heat infinite. Whence, since the
divine essence, through which God acts, is infinite, as was shown
above (Q. 7, A. 1) it follows that His power likewise is infinite.

Reply Obj. 1: The Philosopher is here speaking of an infinity in
regard to matter not limited by any form; and such infinity belongs
to quantity. But the divine essence is otherwise, as was shown above
(Q. 7, A. 1); and consequently so also His power. It does not follow,
therefore, that it is imperfect.

Reply Obj. 2: The power of a univocal agent is wholly manifested in
its effect. The generative power of man, for example, is not able to
do more than beget man. But the power of a non-univocal agent does
not wholly manifest itself in the production of its effect: as, for
example, the power of the sun does not wholly manifest itself in the
production of an animal generated from putrefaction. Now it is clear
that God is not a univocal agent. For nothing agrees with Him either
in species or in genus, as was shown above (Q. 3, A. 5; Q. 4, A. 3).
Whence it follows that His effect is always less than His power. It
is not necessary, therefore, that the infinite power of God should be
manifested so as to produce an infinite effect. Yet even if it were
to produce no effect, the power of God would not be ineffectual;
because a thing is ineffectual which is ordained towards an end to
which it does not attain. But the power of God is not ordered toward
its effect as towards an end; rather, it is the end of the effect
produced by it.

Reply Obj. 3: The Philosopher (Phys. viii, 79) proves that if a body
had infinite power, it would cause a non-temporal movement. And he
shows that the power of the mover of heaven is infinite, because it
can move in an infinite time. It remains, therefore, according to his
reckoning, that the infinite power of a body, if such existed, would
move without time; not, however, the power of an incorporeal mover.
The reason of this is that one body moving another is a univocal
agent; wherefore it follows that the whole power of the agent is made
known in its motion. Since then the greater the power of a moving
body, the more quickly does it move; the necessary conclusion is that
if its power were infinite, it would move beyond comparison faster,
and this is to move without time. An incorporeal mover, however, is
not a univocal agent; whence it is not necessary that the whole of
its power should be manifested in motion, so as to move without time;
and especially since it moves in accordance with the disposition of
its will.
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THIRD ARTICLE [I, Q. 25, Art. 3]

Whether God Is Omnipotent?

Objection 1: It seems that God is not omnipotent. For movement and
passiveness belong to everything. But this is impossible with God,
for He is immovable, as was said above (Q. 2, A. 3). Therefore He
is not omnipotent.

Obj. 2: Further, sin is an act of some kind. But God cannot sin,
nor "deny Himself" as it is said in 2 Tim. 2:13. Therefore He is
not omnipotent.

Obj. 3: Further, it is said of God that He manifests His omnipotence
"especially by sparing and having mercy" [*Collect, 10th Sunday after
Pentecost]. Therefore the greatest act possible to the divine power
is to spare and have mercy. There are things much greater, however,
than sparing and having mercy; for example, to create another world,
and the like. Therefore God is not omnipotent.

Obj. 4: Further, upon the text, "God hath made foolish the wisdom of
this world" (1 Cor. 1:20), a gloss says: "God hath made the wisdom of
this world foolish [*Vulg.: 'Hath not God', etc.] by showing those
things to be possible which it judges to be impossible." Whence it
would seem that nothing is to be judged possible or impossible in
reference to inferior causes, as the wisdom of this world judges
them; but in reference to the divine power. If God, then, were
omnipotent, all things would be possible; nothing, therefore
impossible. But if we take away the impossible, then we destroy also
the necessary; for what necessarily exists is impossible not to
exist. Therefore there would be nothing at all that is necessary in
things if God were omnipotent. But this is an impossibility.
Therefore God is not omnipotent.

_On the contrary,_ It is said: "No word shall be impossible with God"
(Luke 1:37).

_I answer that,_ All confess that God is omnipotent; but it seems
difficult to explain in what His omnipotence precisely consists: for
there may be doubt as to the precise meaning of the word 'all' when we
say that God can do all things. If, however, we consider the matter
aright, since power is said in reference to possible things, this
phrase, "God can do all things," is rightly understood to mean that
God can do all things that are possible; and for this reason He is
said to be omnipotent. Now according to the Philosopher (Metaph. v,
17), a thing is said to be possible in two ways. First in relation to
some power, thus whatever is subject to human power is said to be
possible to man. Secondly absolutely, on account of the relation in
which the very terms stand to each other. Now God cannot be said to be
omnipotent through being able to do all things that are possible to
created nature; for the divine power extends farther than that. If,
however, we were to say that God is omnipotent because He can do all
things that are possible to His power, there would be a vicious circle
in explaining the nature of His power. For this would be saying
nothing else but that God is omnipotent, because He can do all that He
is able to do.