nce conceives to happen from contingency.

Reply Obj. 2: The order of divine providence is unchangeable and
certain, so far as all things foreseen happen as they have been
foreseen, whether from necessity or from contingency.

Reply Obj. 3: That indissolubility and unchangeableness of
which Boethius speaks, pertain to the certainty of providence, which
fails not to produce its effect, and that in the way foreseen; but
they do not pertain to the necessity of the effects. We must remember
that properly speaking "necessary" and "contingent" are consequent
upon being, as such. Hence the mode both of necessity and of
contingency falls under the foresight of God, who provides universally
for all being; not under the foresight of causes that provide only for
some particular order of things.
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QUESTION 23

OF PREDESTINATION
(In Eight Articles)

After consideration of divine providence, we must treat of
predestination and the book of life. Concerning predestination there
are eight points of inquiry:

(1) Whether predestination is suitably attributed to God?

(2) What is predestination, and whether it places anything in the
predestined?

(3) Whether to God belongs the reprobation of some men?

(4) On the comparison of predestination to election; whether, that is
to say, the predestined are chosen?

(5) Whether merits are the cause or reason of predestination, or
reprobation, or election?

(6) of the certainty of predestination; whether the predestined will
infallibly be saved?

(7) Whether the number of the predestined is certain?

(8) Whether predestination can be furthered by the prayers of the
saints?
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FIRST ARTICLE [I, Q. 23, Art. 1]

Whether Men Are Predestined by God?

Objection 1: It seems that men are not predestined by God, for
Damascene says (De Fide Orth. ii, 30): "It must be borne in mind that
God foreknows but does not predetermine everything, since He foreknows
all that is in us, but does not predetermine it all." But human merit
and demerit are in us, forasmuch as we are the masters of our own acts
by free will. All that pertains therefore to merit or demerit is not
predestined by God; and thus man's predestination is done away.

Obj. 2: Further, all creatures are directed to their end by divine
providence, as was said above (Q. 22, AA. 1, 2). But other creatures
are not said to be predestined by God. Therefore neither are men.

Obj. 3: Furth