d
towards one end. This is clear from his adding: "He does not will
malice, nor does He compel virtue." Whence predestination is not
excluded by Him.

Reply Obj. 2: Irrational creatures are not capable of that end which
exceeds the faculty of human nature. Whence they cannot be properly
said to be predestined; although improperly the term is used in
respect of any other end.

Reply Obj. 3: Predestination applies to angels, just as it does to
men, although they have never been unhappy. For movement does not
take its species from the term _wherefrom_ but from the term
_whereto._ Because it matters nothing, in respect of the notion of
making white, whether he who is made white was before black, yellow
or red. Likewise it matters nothing in respect of the notion of
predestination whether one is predestined to life eternal from the
state of misery or not. Although it may be said that every conferring
of good above that which is due pertains to mercy; as was shown
previously (Q. 21, AA. 3, 4).

Reply Obj. 4: Even if by a special privilege their predestination
were revealed to some, it is not fitting that it should be revealed
to everyone; because, if so, those who were not predestined would
despair; and security would beget negligence in the predestined.
_______________________

SECOND ARTICLE [I, Q. 23, Art. 2]

Whether Predestination Places Anything in the Predestined?

Objection 1: It seems that predestination does place something in the
predestined. For every action of itself causes passion. If therefore
predestination is action in God, predestination must be passion in the
predestined.

Obj. 2: Further, Origen says on the text, "He who was predestined,"
etc. (Rom. 1:4): "Predestination is of one who is not; destination,
of one who is." And Augustine says (De Praed. Sanct.): "What is
predestination but the destination of one who is?" Therefore
predestination is only of one who actually exists; and it thus places
something in the predestined.

Obj. 3: Further, preparation is something in the thing prepared. But
predestination is the preparation of God's benefits, as Augustine
says (De Praed. Sanct. ii, 14). Therefore predestination is something
in the predestined.

Obj. 4: Further, nothing temporal enters into the definition of
eternity. But grace, which is something temporal, is found in the
definition of predestination. For predestination is the preparation
of grace in the present; and of glory in the futur