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)