reprobation. Thus, as predestination is a
part of providence, in regard to those ordained to eternal salvation,
so reprobation is a part of providence in regard to those who turn
aside from that end. Hence reprobation implies not only
foreknowledge, but also something more, as does providence, as was
said above (Q. 22, A. 1). Therefore, as predestination includes the
will to confer grace and glory; so also reprobation includes the will
to permit a person to fall into sin, and to impose the punishment of
damnation on account of that sin.

Reply Obj. 1: God loves all men and all creatures, inasmuch as He
wishes them all some good; but He does not wish every good to them
all. So far, therefore, as He does not wish this particular
good--namely, eternal life--He is said to hate or reprobated them.

Reply Obj. 2: Reprobation differs in its causality from
predestination. This latter is the cause both of what is expected in
the future life by the predestined--namely, glory--and of what is
received in this life--namely, grace. Reprobation, however, is not
the cause of what is in the present--namely, sin; but it is the cause
of abandonment by God. It is the cause, however, of what is assigned
in the future--namely, eternal punishment. But guilt proceeds from
the free-will of the person who is reprobated and deserted by grace.
In this way, the word of the prophet is true--namely, "Destruction is
thy own, O Israel."

Reply Obj. 3: Reprobation by God does not take anything away from the
power of the person reprobated. Hence, when it is said that the
reprobated cannot obtain grace, this must not be understood as
implying absolute impossibility: but only conditional impossibility:
as was said above (Q. 19, A. 3), that the predestined must
necessarily be saved; yet a conditional necessity, which does not do
away with the liberty of choice. Whence, although anyone reprobated
by God cannot acquire grace, nevertheless that he falls into this or
that particular sin comes from the use of his free-will. Hence it is
rightly imputed to him as guilt.
_______________________

FOURTH ARTICLE [I, Q. 23, Art. 4]

Whether the Predestined Are Chosen by God? [*"Eligantur."]

Objection 1: It seems that the predestined are not chosen by God. For
Dionysius says (Div. Nom. iv, 1) that as the corporeal sun sends his
rays upon all without selection, so does God His goodness. But the
goodness of God is communicated to some in an especial manner throu