Tuesday, June 14, 2022

Robert Bellarmine (1542-1621) on Predestination and Reprobation

  

On the Depth of the Mystery of Predestination and Reprobation

 

Now, although the notion of God’s providence in the governance of human affairs is a great abyss, just the same, the notion of eternal predestination and reprobation is an abyss deeper without any comparison. Why would God will many wicked men with temporal goods and leave their sins unpunished in this life, and conversely, why does he permit many innocent men to be pressed by need, unjustly troubled, beaten, and even killed? We cannot investigate each particular thing, but we can assign some general cause with a degree of probability. God often makes the wicked abound in temporal goods, to reward some of their good moral works, albeit he will not give them eternal life; or to allure them to be converted from their sins by that fact, and to be brought to the hope and desire of eternal benefits. Sometimes, he also does not punish their sins in this life because he will sufficiently punish them in hell. The just, on the other hand, he permits to be afflicted with poverty, ignominy, and other various afflictions, to purge their venial sins in this life, as also to reward their patience, humility, and other virtues with greater glory in eternal life. Now, who can say why God loved Jacob and hated Esau before they did either good or evil? This is what the Apostle marvels at in his Epistle to the Romans. They were twins, brothers born of the same father and mother, and yet God by predestination loved the one and by reprobation hated the other. Lest perhaps some might say that God foresaw the good works of the one and the evil works of the other, the Apostle presents the answer, saying, “This was done that the purpose of God according to election might stand.” And he brings forth the words of God to Moses, “I will have mercy on whom I have mercy, and I will show mercy to whom I will show mercy.” Who will not likewise wonder that one should persevere a long time in good works, as Judas the traitor, and at the end of his life give over and perish; and another to continue a long time in evil works, as the good thief, and at the end of his life be converted and go into Paradise? Now, you will say, Judas betrayed Christ, and the thief confessed Christ. It is true, but would not Christ have looked in Judas as he looked on Peter, and inspired Judas with that powerful grace which no hard heart can refuse? And could not Christ have given faith and repentance to both of the thieves who were crucified with him, as he did to one of them? Who likewise can say why God takes away some, lest malice would change their understanding, and yet does not take away many, but permits them to fall from virtue to vice, and to end their days in it? What shall we say of whole nations, some of which may be called to faith very soon, others after a long time, without which none can be saved? “For he that does not believe has already been judged.” As the Apostle says, “Everyone who shall call upon the name of the Lord shall be saved. How then shall they call upon him whom they have not believed? Or how will they believe him whom they have not heard? And how will they hear without a preacher? How shall they preach unless they are sent?

 

These are the highest and deepest secrets, which the eternal Father has hidden in the depth of his wisdom, which the Apostle does not open, rather marvels when he says, “O depth of the riches of the wisdom and knowledge of God! How incomprehensible are his judgments, and his ways unsearchable! For who has known the mind of the Lord? Or who has been his counselor?” This alone is lawful for us to know, that in God there is no wickedness, and that at the last day there will only be those who will truly say: you are just, O Lord, and your judgments right.” Furthermore, this secret is advantageous for us all. Thereby it comes to pass that the wicked will not despair of their salvation, nor the righteous presume upon it. Goodmen will also not lose hope for the conversion of the wicked, rather, they will pray for all, and carefully seek their salvation. And again, none, no matter how good and holy they may be, will have occasion to be proud, rather, work out their salvation with fear and trembling. Now you, O my soul, since you have considered all of these things, labor in earnest that you will do good works by your calling and election, as Peter warns. What those good works are, which make sure your calling and election. St. John teaches when he says, “My little children, let us not love in word or in tongue, but in deed and truth.” For charity is a virtue with which none shall be damned, and without which none shall be saved. It is shown by the works, namely when one gives alms to the poor, or forgives his enemies, for the true love of God and his neighbor, and not for hope of temporal reward, or for inordinate love of creatures.

 

Now, since it is not enough to begin well, “He that will persevere to the end, shall be saved,” consequently, the Apostle says, “work”, i.e. attentively, carefully, and diligently follow the business of your eternal salvation. Truly, there is no sign more probable of God’s election than when a man, being more careful of his salvation than of any other thing, prays continually to God for the gift of true repentance, true humility, perfect charity, and perseverance unto the end; and not being content with prayer alone, he also endeavors to seek and find with all his strength the kingdom of heaven and its justice, as our Savior exhorts us. (Robert Bellarmine, The Ascent of The Mind To God: By the Ladder of Creation [trans. Ryan Grant; Port Falls, ID.: Mediatrix Press, 2022], Thirteenth Step, Chapter 5, pp. 195-98)