Greco-Christian stream·Opera Omnia Sancti Thomae (Complete Works of Thomas Aquinas)·Summa Theologiae·Prima Pars·Q24. The book of life
Source context
- Theme
- divine foreknowledge of the elect and the metaphysical status of the book of life in God's predestinating intellect
- Soul-faculty
- Consciousness Soul
Steiner
not engaged in the GA corpus
Cross-tradition
- Jewish mysticism / KabbalahThe sefer ha-chayyim (book of life) in Kabbalistic and liturgical tradition designates the divine register of souls judged at Rosh Hashanah, structurally parallel to Aquinas's treatment of the book of life as God's eternal knowledge of those predestined to eternal life.
- Neoplatonism (Plotinus)Plotinus's concept of the Nous as containing the intelligible forms of all souls provides a cross-tradition congruence with Aquinas's identification of the book of life as the divine intellect's eternal inscription of the predestined.
- Augustinian predestination theologyAugustine's doctrine that God's foreknowledge constitutes the eternal inscription of the elect underlies Aquinas's formulation in Q24, and the two positions share the structural claim that divine knowledge is the ontological ground of creaturely election.
Q24. The book of life
Article 1
[I.q.24.a.1.arg.1] Objection 1. It seems that the book of life is not the same thing as pre-destination. For it is said, "All things are the book of life" (Sirach 4:32)--i.e. the Old and New Testament according to a gloss. This, however, is not predestination. Therefore the book of life is not predestination.
[I.q.24.a.1.arg.1] Ad primum sic proceditur. 1. Videtur quod liber vitæ non sit idem quod prædestinatio. Dicitur enim Eccli., xxiv, 32: Hæc omnia liber vitæ; Glossa interlinearis: « Id est, Novum et Vetus Testamentum. » Hoc autem non est prædestinatio. Ergo liber vitæ non est idem quod prædestinatio.
[I.q.24.a.1.arg.2] Objection 2. Further, Augustine says (De Civ. Dei xx, 14) that "the book of life is a certain divine energy, by which it happens that to each one his good or evil works are recalled to memory." But divine energy belongs seemingly, not to predestination, but rather to divine power. Therefore the book of life is not the same thing as predestination.
[I.q.24.a.1.arg.2] 2. Præterea, Augustinus, in lib. XX Decivit. Dei., cap. xiv, col. 680, t. 7, ait quod « liber vitæ est quædam vis divina qua fiet ut cuicumque opera sua bona vel mala in memoriam reducantur. » Sed vis divina non videtur pertinere ad prædestinationem, sed magis ad attributum potentiæ. Ergo liber vitæ non est idem quod prædestinatio.
[I.q.24.a.1.arg.3] Objection 3. Further, reprobation is opposed to predestination. So, if the book of life were the same as predestination, there should also be a book of death, as there is a book of life.
[I.q.24.a.1.arg.3] 3. Præterea, prædestinationi oppositur reprobatio. Si igitur liber vitæ esset prædestinatio, inveniretur liber mortis, sicut liber vitæ.
[I.q.24.a.1.sc] On the contrary, It is said in a gloss upon Psalm 68:29, "Let them be blotted out of the book of the living. This book is the knowledge of God, by which He hath predestined to life those whom He foreknew."
[I.q.24.a.1.sc] Sed contra est quod dicitur in Glossa ordinaria, col. 950, t. 1: « Liber iste est notitia 1 Ita edit. Rom. et Patav. Nicolaï: « exsequitur.» 2 « Quædam igitur vis est intelligenda divina, qua fiet ut cuique opera sua, vel bona, vel mala, cuncta in memoriam revocentur. » 3 Ex Cassiodoro, in illud psalmi Lxviii Deleantur de libro viventium. Dei, qua prædestinavit ad vitam quos præscivit. »
[I.q.24.a.1.co] I answer that, The book of life is in God taken in a metaphorical sense, according to a comparison with human affairs. For it is usual among men that they who are chosen for any office should be inscribed in a book; as, for instance, soldiers, or counsellors, who formerly were called "conscript" fathers. Now it is clear from the preceding (23, 4) that all the predestined are chosen by God to possess eternal life. This conscription, therefore, of the predestined is called the book of life. A thing is said metaphorically to be written upon the mind of anyone when it is firmly held in the memory, according to Proverbs 3:3: "Forget not My Law, and let thy heart keep My commandments," and further on, "Write them in the tables of thy heart." For things are written down in material books to help the memory. Whence, the knowledge of God, by which He firmly remembers that He has predestined some to eternal life, is called the book of life. For as the writing in a book is the sign of things to be done, so the knowledge of God is a sign in Him of those who are to be brought to eternal life, according to 2 Timothy 2:19: "The sure foundation of God standeth firm, having this seal; the Lord knoweth who are His."
[I.q.24.a.1.co] Respondeo dicendum, quod liber vitæ in Deo dicitur metaphorice secundum similitudinem a rebus humanis acceptam. Est enim consuetum apud homines, quod illi qui ad aliquid eliguntur, conscribuntur in libro, utpote milites, vel consiliarii, qui olim dicebantur patres conscripti. Patet autem ex præmissis, quod omnes prædestinati eliguntur a Deo ad habendum vitam æternam. Ipsa ergo prædestinatorum conscriptio dicitur liber vitæ. Dicitur autem metaphorice aliquid conscriptum in intellectu alicujus, quod firmiter in memoria tenet, secundum illud Proverb., III, 1: Ne obliviscaris legis meæ, et præcepta mea cor tuum custodiat; et post pauca sequitur: Describe illa in tabulis cordis tui. Nam et in libris materia-libus aliquid conscribitur ad succurrendum memoriae. Unde ipsa Dei notitia, qua firmiter retinet se aliquos prædestinasse ad vitam æternam, dicitur liber vitæ; nam sicut scriptura libri est signum eorum quæ fienda sunt, ita Dei notitia est quoddam signum apud ipsum eorum qui sunt perducendi ad vitam æternam, secundum illud II Timoth., II, 19: Firmum fundamentum Dei stat, habens signaculum hoc: novit Dominus qui sunt ejus*.
[I.q.24.a.1.ad.1] Reply to Objection 1. The book of life may be understood in two senses. In one sense as the inscription of those who are chosen to life; thus we now speak of the book of life. In another sense the inscription of those things which lead us to life may be called the book of life; and this also is twofold, either as of things to be done; and thus the Old and New Testament are called a book of life; or of things already done, and thus that divine energy by which it happens that to each one his deeds will be recalled to memory, is spoken of as the book of life. Thus that also may be called the book of war, whether it contains the names inscribed of those chosen for military service; or treats of the art of warfare, or relates the deeds of soldiers. Hence the solution of the Second Objection.
[I.q.24.a.1.ad.1] Ad primum ergo dicendum, quod liber vitæ potest dici dupliciter. Uno modo conscriptio eorum qui sunt electi ad vitam : et sic loquimur nunc de libro vitæ. Alio modo potest dici liber vitæ conscriptio eorum quæ ducunt in vitam; et hoc dupliciter; vel sicut agendorum, et sic Novum et Vetus Testamentum dicitur liber vitæ; vel sicut jam factorum, et sic illa vis divina qua fiet ut cuilibet in memoriam reducantur facta sua, dicitur liber vitæ; sicut etiam liber militiae potest dici vel in quo scribuntur electi ad militiam, vel in quo traditur ars militaris, vel in quo recitantur facta militum. Unde patet solutio ad secundum.
[I.q.24.a.1.ad.3] Reply to Objection 3. It is the custom to inscribe, not those who are rejected, but those who are chosen. Whence there is no book of death corresponding to reprobation; as the book of life to predestination.
[I.q.24.a.1.ad.3] Ad tertium dicendum, quod non est consuetum conscribi eos qui repudiantur, sed eos qui eliguntur. Unde reprobationi non respondet liber mortis, sicut prædestinationi liber vitæ.
[I.q.24.a.1.ad.4] Reply to Objection 4. Predestination and the book of life are different aspects of the same thing. For this latter implies the knowledge of predestination; as also is made clear from the gloss quoted above.
[I.q.24.a.1.ad.4] Ad quartum dicendum, quod secundum rationem differt liber vitæ a prædestinatione; importat enim notitiam prædestinationis, sicut etiam ex Glossa inducta apparet.
Article 2
[I.q.24.a.2.arg.1] Objection 1. It seems that the book of life does not only regard the life of glory of the predestined. For the book of life is the knowledge of life. But God, through His own life, knows all other life. Therefore the book of life is so called in regard to divine life; and not only in regard to the life of the predestined.
[I.q.24.a.2.arg.1] Ad secundum sic proceditur. 1. Videtur quod liber vitæ non sit solum respectu vitæ gloriæ prædestinatorum. Liber enim vitæ est notitia vitæ. Sed Deus per vitam suam cognoscit omnem aliam vitam. Ergo liber vitæ præcipue dicitur respectu vitæ divinæ, et non solum respectu vitæ prædestinatorum.
[I.q.24.a.2.arg.2] Objection 2. Further, as the life of glory comes from God, so also does the life of nature. Therefore, if the knowledge of the life of glory is called the book of life; so also should the knowledge of the life of nature be so called.
[I.q.24.a.2.arg.2] 2. Præterea, sicut vita gloriæ est a Deo, ita vita naturæ. Si igitur notitia vitæ gloriæ dicitur liber vitæ, etiam notitia vitæ naturæ dicetur liber vitæ.
[I.q.24.a.2.arg.3] Objection 3. Further, some are chosen to the life of grace who are not chosen to the life of glory; as it is clear from what is said: "Have not I chosen you twelve, and one of you is a devil?" (John 6:71). But the book of life is the inscription of the divine election, as stated above (Article 1). Therefore it applies also to the life of grace.
[I.q.24.a.2.arg.3] 3. Præterea, aliqui eliguntur ad gratiam qui non eliguntur ad vitam gloriæ, ut patet per id quod dicitur Joan., vi, 71: Nonne ego duodecim vos* elegi, et unus ex vobis* diabolus est? Sed liber vitæ est conscriptio electionis divinæ, ut dictum est. Ergo etiam est respectu vitæ gratiae.
[I.q.24.a.2.sc] On the contrary, The book of life is the knowledge of predestination, as stated above (Article 1). But predestination does not regard the life of grace, except so far as it is directed to glory; for those are not predestined who have grace and yet fail to obtain glory. The book of life altogether is only so called in regard to the life of glory.
[I.q.24.a.2.sc] Sed contra est quod liber vitæ est notitia prædestinationis, ut dictum est. Sed prædestination non respicit vitam gratiae, nisi secundum quod ordinatur ad gloriam; non enim sunt prædestinati qui habent gratiam, et deficiunt a gloria. Liber igitur vitæ non dicitur nisi respectu gloriæ.
[I.q.24.a.2.co] I answer that, The book of life, as stated above (Article 1), implies a conscription or a knowledge of those chosen to life. Now a man is chosen for something which does not belong to him by nature; and again that to which a man is chosen has the aspect of an end. For a soldier is not chosen or inscribed merely to put on armor, but to fight; since this is the proper duty to which military service is directed. But the life of glory is an end exceeding human nature, as said above (Question 23, Article 1). Wherefore, strictly speaking, the book of life regards the life of glory.
[I.q.24.a.2.co] Respondeo dicendum, quod liber vitæ, ut dictum est, importat conscriptionem quam-dam sive notitiam electorum ad vitam. Eligitur autem aliquis ad id quod non competit sibi secundum suam naturam. Et iterum ad id quod eligitur aliquis, habet rationem finis. Non enim miles eligitur aut conscribitur ad hoc quod armetur, sed ad hoc quod pugnet: quod est proprium officium ad quod militia intenditur. Finis autem supra naturam existens, est vita gloriæ, ut supra dictum est. Unde proprie liber vitæ respicit vitam gloriæ. In edit. : « hoc enim est... militia ordinatur. » Senatores romani primo patres vocati sunt; qui autem primis patribus adjuncti sunt ex hac adjunctione vocati sunt patres conscripti; quod nomen omnibus postea datum est.
[I.q.24.a.2.ad.1] Reply to Objection 1. The divine life, even considered as a life of glory, is natural to God; whence in His regard there is no election, and in consequence no book of life: for we do not say that anyone is chosen to possess the power of sense, or any of those things that are consequent on nature.
From this we gather the Reply to the Second Objection. For there is no election, nor a book of life, as regards the life of nature.
[I.q.24.a.2.ad.1] Ad primum ergo dicendum, quod vita divina etiam prout est gloriosa, est Deo naturalis; unde respectu ejus non est electio, et per consequens neque liber vita; non enim dicimus quod aliquis homo eligatur ad habendum sensum, vel aliquid eorum quae consequuntur naturam. Unde per hoc etiam patet solutio ad secundum: respectu enim vitae naturalis non est electio, neque liber vita.
[I.q.24.a.2.ad.3] Reply to Objection 3. The life of grace has the aspect, not of an end, but of something directed towards an end. Hence nobody is said to be chosen to the life of grace, except so far as the life of grace is directed to glory. For this reason those who, possessing grace, fail to obtain glory, are not said to be chosen simply, but relatively. Likewise they are not said to be written in the book of life simply, but relatively; that is to say, that it is in the ordination and knowledge of God that they are to have some relation to eternal life, according to their participation in grace.
[I.q.24.a.2.ad.3] Ad tertium dicendum, quod vita gratia non habet rationem finis, sed rationem ejus quod est ad finem. Unde ad vitam gratia non dicitur aliquis eligi, nisi in quantum vita gratia ordinatur ad gloriam. Et propter hoc illi qui habent gratiam et decidunt a gloria non dicuntur esse electi simpliciter, sed secundum quid; et similiter non dicuntur esse scripti simpliciter in libro vita, sed secundum quid, prout scilicet de eis in ordinatione et notitia divina existit qui sunt habituri aliquem ordinem ad vitam æternam secundum participationem gratiae.
Article 3
[I.q.24.a.3.arg.1] It seems that no one may be blotted out of the book of life. For Augustine says (De Civ. Dei xx, 15): "God's foreknowledge, which cannot be deceived, is the book of life." But nothing can be taken away from the foreknowledge of God, nor from predestination. Therefore neither can anyone be blotted out from the book of life.
[I.q.24.a.3.arg.1] Ad tertium sic proceditur. 1. Videtur quod nullus deleatur de libro vitæ. Dicit enim Augustinus, De civ. Dei., lib. XX, cap. xv, col. 681, t. 7, quod « praescientia Dei quae non potest falli, liber vita est. » Sed a praescientia Dei non potest aliquid subtrahi, similiter neque a praedestinatione. Ergo nec de libro vitæ potest aliquid deleri.
[I.q.24.a.3.arg.2] Further, whatever is in a thing is in it according to the disposition of that thing. But the book of life is something eternal and immutable. Therefore whatsoever is written therein, is there not in a temporary way, but immovably, and indelibly.
[I.q.24.a.3.arg.2] 2. Præterea, quidquid est in aliquo, est in eo per modum ejus in quo est. Sed liber vita est quid æternum et immutabile. Ergo quidquid est in eo, est ibi non temporaliter, sed immobiliter et indelebiliter.
[I.q.24.a.3.arg.3] Further, blotting out is the contrary to inscription. But nobody can be written a second time in the book of life. Neither therefore can he be blotted out.
[I.q.24.a.3.arg.3] 3. Præterea, deletio scripturæ oppositur. Sed aliquis non potest de novo scribi in libro vitæ. Ergo neque inde deleri potest.
[I.q.24.a.3.sc] It is said, "Let them be blotted out from the book of the living" (Psalm 68:29).
[I.q.24.a.3.sc] Sed contra est quod dicitur in psalmo lxviii, 29: Deleantur de libro viventium.
[I.q.24.a.3.co] Some have said that none could be blotted out of the book of life as a matter of fact, but only in the opinion of men. For it is customary in the Scriptures to say that something is done when it becomes known. Thus some are said to be written in the book of life, inasmuch as men think they are written therein, on account of the present righteousness they see in them; but when it becomes evident, either in this world or in the next, that they have fallen from that state of righteousness, they are then said to be blotted out. And thus a gloss explains the passage: "Let them be blotted out of the book of the living." But because not to be blotted out of the book of life is placed among the rewards of the just, according to the text, "He that shall overcome, shall thus be clothed in white garments, and I will not blot his name out of the book of life" (Apocalypse 3:5) (and what is promised to holy men, is not merely something in the opinion of men), it can therefore be said that to be blotted out, and not blotted out, of the book of life is not only to be referred to the opinion of man, but to the reality of the fact. For the book of life is the inscription of those ordained to eternal life, to which one is directed from two sources; namely, from predestination, which direction never fails, and from grace; for whoever has grace, by this very fact becomes fitted for eternal life. This direction fails sometimes; because some are directed by possessing grace, to obtain eternal life, yet they fail to obtain it through mortal sin. Therefore those who are ordained to possess eternal life through divine predestination are written down in the book of life simply, because they are written therein to have eternal life in reality; such are never blotted out from the book of life. Those, however, who are ordained to eternal life, not through divine predestination, but through grace, are said to be written in the book of life not simply, but relatively, for they are written therein not to have eternal life in itself, but in its cause only. Yet though these latter can be said to be blotted out of the book of life, this blotting out must not be referred to God, as if God foreknew a thing, and afterwards knew it not; but to the thing known, namely, because God knows one is first ordained to eternal life, and afterwards not ordained when he falls from grace.
[I.q.24.a.3.co] Respondeo dicendum, quod quidam dicunt quod de libro vitæ nullus potest deleri secundum rei veritatem, potest tamen aliquis deleri secundum opinionem hominum. Est enim consuetum in Scripturis ut aliquid dicatur fieri, quando innotescit; et secundum hoc aliqui dicuntur esse scripti in libro vitæ, in quantum homines opinantur eos ibi scriptos propter præsentem justitiam quam in eis vident; sed quando apparet vel in hoc sæculo vel in futuro, quod ab hac justitia exciderunt dicuntur inde deleri. Et sic etiam exponitur in Glossa ordinaria, col. 950, t. 1, deletio talis, super illud psalm. lxviii: Deleantur de libro viventium. Sed quia non deleri de libro vitæ ponitur inter præmia justorum, secundum illud Apoc., Ⅲ, 5: Qui vicerit, sic vestietur vestimentis albis, et non delebo nomen ejus de libro vitæ, quod autem sanctis repromittitur, non est solum in hominum opinione, potest dici quod deleri vel non deleri de libro vitæ, non solum ad opinionem hominum referendum est, sed etiam quantum ad rem. Est enim liber vitae conscriptio ordinatorum in vitam æternam, ad quam ordinatur aliquis ex duobus, scilicet ex prædestinatione divina, et hæc ordinatio nunquam deficit, et ex gratia. Quicumque enim gratiam habet, ex hoc ipso est dignus vita æterna; et hæc ordinatio deficit interdum, quia aliqui ordinati sunt ex gratia habita ad habendum vitam æternam, a qua tamen deficiunt per peccatum mortale. Illi igitur qui sunt ordinati ad habendum vitam æternam ex prædestinatione divina, sunt simpliciter scripti in libro vitæ, quia sunt ibi scripti ut habituri vitam æternam in seipsa; et isti nunquam delentur de libro vitæ. Sed illi qui sunt ordinati ad habendam vitam æternam non ex prædestinatione divina, sed solum ex gratia, dicuntur esse scripti in libro vitæ non simpliciter, sed secundum quid; quia sunt ibi scripti ut habituri vitam æternam non in seipsa, sed in sua causa; et tales possunt deleri de libro vitæ; ut deletio non referatur ad notitiam Dei, quasi Deus aliquid præsciat, postea nesciat; sed ad rem scitam, quia scilicet Deus scit aliquem prius ordinari in vitam æternam, et postea non ordinari, cum deficit a gratia.
[I.q.24.a.3.ad.1] The act of blotting out does not refer to the book of life as regards God's foreknowledge, as if in God there were any change; but as regards things foreknown, which can change.
[I.q.24.a.3.ad.1] Ad primum ergo dicendum, quod deletio, ut dictum est, non refertur ad librum vitæ ex parte præscientia, quasi in Deo sit aliqua mutabilitas, sed ex parte præscitorum, quae sunt mutabilia. Ita cod. Alcan. allique cum Nicolaï; edit. Rom. et Patav.: « vita gloriosa. » Sic cod.; in edit.: « quod sint habituri. » Nicolaï: « aliquis. »
[I.q.24.a.3.ad.2] Although things are immutably in God, yet in themselves they are subject to change. To this it is that the blotting out of the book of life refers.
[I.q.24.a.3.ad.2] Ad secundum dicendum, quod licet res in Deo sint immutabiliter, tamen in seipsis mutabiles sunt; et ad hoc pertinet deletio libri vitæ.
[I.q.24.a.3.ad.3] The way in which one is said to be blotted out of the book of life is that in which one is said to be written therein anew; either in the opinion of men, or because he begins again to have relation towards eternal life through grace; which also is included in the knowledge of God, although not anew.
The Summa Theologica of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2009 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ
[I.q.24.a.3.ad.3] Ad tertium dicendum, quod eo modo quo aliquis dicitur deleri de libro vitæ, potest dici quod ibi scribatur de novo vel secundum opinionem hominum, vel secundum quod de novo incipit habere ordinem ad vitam aeternam per gratiam; quod etiam sub divina notitia comprehenditur, licet non de novo.
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