5. The Theory of Hypothetical Predestination post Praevisa Merita.—Predestination, like God's will to save all men, is based on a hypothetical decree. Those only are predestined to eternal happiness who shall merit it as a reward. It is solely by reason of His infallible foreknowledge of these merits that God's hypothetical decree of predestination becomes absolute. Or, as Becanus puts it, “God first prepared the gifts of grace, and then elected to eternal life those whose good use of the gifts He foresaw.”[624]
This view, which strongly appeals to us for the reason that it sets aside the cruel theory of “negative reprobation,” was defended by such earlier Scholastics as Alexander of Hales and Albertus Magnus, and by many eminent later writers, e.g. Toletus, Lessius, Frassen, Stapleton, [pg 207] Tournely, and is held to-day by nearly all theologians outside the Thomist school. What gave it special authority in modern times was the recommendation of St. Francis de Sales, who, in a letter to Lessius (Aug. 26, 1618) described the theory of conditional predestination post praevisa merita as “more in harmony with the mercy and grace of God, truer and more attractive.”[625] This view has a solid basis both in Scripture and Tradition.
a) Holy Scripture clearly teaches the universality of God's saving will. Now if God voluntate antecedente wills the eternal salvation of all men without exception,[626] He cannot possibly intend that only some shall be saved.
It is further to be noted that the Bible makes not only the temporal realization but likewise the eternal promise of glory dependent on the performance of good works. St. Paul, whose Epistle to the Romans is cited as a locus classicus by the advocates of the theory,[627] wrote towards the end of his life to Timothy: “I have fought a good fight, I have finished my course, I have kept the faith. As to the rest, there is laid up for me a crown of justice, which the Lord the just judge will render to me in that day.”[628] In writing these lines the Apostle no doubt had in mind the sentence of the Universal [pg 208] Judge: “Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world,”[629]—which may with far greater reason be termed a “classical” text than the obscure ninth chapter of the Epistle to the Romans. To prepare for men the kingdom of heaven from the foundation (i.e. beginning) of the world, is to predestine them to eternal happiness. Now, God has “prepared” the kingdom of heaven for men in view of their foreseen merits, that is to say, conditionally. The causal conjunction enim in the sentence following the one just quoted (Matth. XXVI, 25): “Esurivi enim et dedistis mihi manducare, etc.,” refers to the entire preceding sentence, not only to the possidete in time, but also to the paratum in eternity. Consequently, the eternal decree of predestination itself, like its temporal execution, depends on good works or merit. This interpretation of Matth. XXV, 34-36 is confirmed by the sentence pronounced upon the reprobates, Matth. XXV, 41 sqq.: “Depart from me, you cursed, into everlasting fire, which was prepared for the devil and his angels. For I was hungry, and you gave me not to eat, etc.” The “everlasting fire” is manifestly decreed from all eternity in the same sense in which it is inflicted in time, namely, propter et post praevisa merita. Billuart's contention[630] that hell has been prepared solely for “the devil and his angels” is untenable, because in several other Scriptural passages[631] the reprobates are expressly classed among the followers of Satan. If we add to this that our Divine Lord, in foretelling the last judgment, had naturally to formulate his prediction so as [pg 209] not only to show its absolute justice but likewise to intimate that, had they so willed, the damned might have had their place on the right hand of the Great Judge, we must admit that the theory of predestination post praevisa merita has a solid foundation in Scripture.[632]
b) The Greek Fathers unanimously favor hypothetical predestination, which fact has caused the theory to be commonly referred to as “sententia Graecorum.”[633]
Thus St. Chrysostom interprets the judgment of the Son of Man as follows: “Possess ye the kingdom [of heaven] as your own by heredity, as a paternal heritage, as a gift long due to you; for it was prepared and arranged for you before you came into existence, because I knew beforehand that you would be what you are.”[634] Theodoret says: “He did not simply predestine [men], but He predestined them because He foreknew [their merits].”[635]
The Latin Fathers before St. Augustine all without exception taught hypothetical predestination. St. Hilary says: “Many are called, but few are chosen.... Hence election is not a matter of indiscriminate choice, but a selection based on merit.”[636] And St. Ambrose: [pg 210] “Therefore the Apostle says: ‘Whom he foreknew he also predestined’ (Rom. VIII, 29); for He did not predestine before He foreknew, but He predestined a reward to those whose merits He foresaw.”[637]
The question cannot, as Bellarmine contends,[638] be decided on the sole authority of St. Augustine, because he is claimed by both parties to the controversy.[639]
On account of the existing differences of opinion it is impossible to establish the theory of hypothetical predestination on the basis of Scholastic teaching.[640] The opinion of St. Thomas is in dispute;[641] likewise that of St. Bonaventure. Scotus in his controversy with Henry of Ghent shows a disposition to favor absolute predestination, but leaves the question open. “Let every one,” he says,[642] “choose whichever opinion suits him best, without prejudice to the divine liberty, which must be safeguarded against injustice, and to the other truths that are to be held in respect of God.”[643]
6. A Compromise Theory.—For the sake of completeness we will add a few words on a theory which takes middle ground between the two just [pg 211] reviewed, holding that, while the common run of humanity is predestined hypothetically, a few exceptionally favored Saints enjoy the privilege of absolute predestination.