On the Predestination of the Saints

But they say, as you write: “That no one can be aroused by the incentives of rebuke if it be said in the assembly of the Church to the multitude of hearers: The definite meaning of God’s will concerning predestination stands in such wise, that some of you will receive the will to obey and will come out of unbelief unto faith, or will receive perseverance and abide in the faith; but others who are lingering in the delight of sins have not yet arisen, for the reason that the aid of pitying grace has not yet indeed raised you up. But yet, if there are any whom by His grace He has predestinated to be chosen, who are not yet called, ye shall receive that grace by which you may will and be chosen; and if any obey, if ye are predestinated to be rejected, the strength to obey shall be withdrawn from you, so that you may cease to obey.” Although these things may be said, they ought not so to deter us from confessing the true grace of God,—that is, the grace which is not given to us in respect of our merits,—and from confessing the predestination of the saints in accordance therewith, even as we are not deterred from confessing God’s foreknowledge, although one should thus speak to the people concerning it, and say: “Whether you are now living righteously or unrighteously, you shall be such by and by as the Lord has foreknown that you will be,—either good, if He has foreknown you as good, or bad, if He has foreknown you as bad.” For if on the hearing of this some should be turned to torpor and slothfulness, and from striving should go headlong to lust after their own desires, is it therefore to be counted that what has been said about the foreknowledge of God is false? If God has foreknown that they will be good, will they not be good, whatever be the depth of evil in which they are now engaged? And if He has foreknown them evil, will they not be evil, whatever goodness may now be discerned in them? There was a man in our monastery, who, when the brethren rebuked him for doing some things that ought not to be done, and for not doing some things that ought to be done, replied, “Whatever I may now be, I shall be such as God has foreknown that I shall be.” And this man certainly both said what was true, and was not profited by this truth for good, but so far made way in evil as to desert the society of the monastery, and become a dog returned to his vomit; and, nevertheless, it is uncertain what he is yet to become. For the sake of souls of this kind, then, is the truth which is spoken about God’s foreknowledge either to be denied or to be kept back,—at such times, for instance, when, if it is not spoken, other errors are incurred?