e. Therefore
predestination is not anything eternal. So it must needs be that it is
in the predestined, and not in God; for whatever is in Him is eternal.

_On the contrary,_ Augustine says (De Praed. Sanct. ii, 14) that
"predestination is the foreknowledge of God's benefits." But
foreknowledge is not in the things foreknown, but in the person who
foreknows them. Therefore, predestination is in the one who
predestines, and not in the predestined.

_I answer that,_ Predestination is not anything in the predestined;
but only in the person who predestines. We have said above that
predestination is a part of providence. Now providence is not
anything in the things provided for; but is a type in the mind of the
provider, as was proved above (Q. 22, A. 1). But the execution of
providence which is called government, is in a passive way in the
thing governed, and in an active way in the governor. Whence it is
clear that predestination is a kind of type of the ordering of some
persons towards eternal salvation, existing in the divine mind. The
execution, however, of this order is in a passive way in the
predestined, but actively in God. The execution of predestination is
the calling and magnification; according to the Apostle (Rom. 8:30):
"Whom He predestined, them He also called and whom He called, them He
also magnified [Vulg. 'justified']."

Reply Obj. 1: Actions passing out to external matter imply of
themselves passion--for example, the actions of warming and cutting;
but not so actions remaining in the agent, as understanding and
willing, as said above (Q. 14, A. 2; Q. 18, A. 3, ad 1).
Predestination is an action of this latter class. Wherefore, it does
not put anything in the predestined. But its execution, which passes
out to external things, has an effect in them.

Reply Obj. 2: Destination sometimes denotes a real mission of someone
to a given end; thus, destination can only be said of someone
actually existing. It is taken, however, in another sense for a
mission which a person conceives in the mind; and in this manner we
are said to destine a thing which we firmly propose in our mind. In
this latter way it is said that Eleazar "determined not to do any
unlawful things for the love of life" (2 Macc. 6:20). Thus
destination can be of a thing which does not exist. Predestination,
however, by reason of the antecedent nature it implies, can be
attributed to a thing which does not actually exist; in whatsoever
way de