The
Number of the Elect
January 2nd, 2008
A Real Theologian
When Pope Benedict XVI signed Spe
salvi (the recent encyclical on the theological virtue of hope) a great deal
of controversy was stirred in some quarters.
I must admit I wrestled with the issue raised about the number of those saved as
well. The passage in question:
46. Yet we know from experience that neither case is normal in human life.
For the great majority of people—we may suppose—there remains in the depths of their being an ultimate interior openness to truth, to love, to God. In the concrete choices of life, however, it is covered over by ever new compromises with evil—much filth covers purity, but the thirst for purity remains and it still constantly re-emerges from all that is base and remains present in the soul. What happens to such individuals when they appear before the Judge? Will all the impurity they have amassed through life suddenly cease to matter? What else might occur? Saint Paul, in his First Letter to the Corinthians, gives us an idea of the differing impact of God's judgement according to each person's particular circumstances. He does this using images which in some way try to express the invisible, without it being possible for us to conceptualize these images—simply because we can neither see into the world beyond death nor do we have any experience of it. Paul begins by saying that Christian life is built upon a common foundation: Jesus Christ. This foundation endures. If we have stood firm on this foundation and built our life upon it, we know that it cannot be taken away from us even in death. Then Paul continues: “Now if any one builds on the foundation with gold, silver, precious stones, wood, hay, straw—each man's work will become manifest; for the Day will disclose it, because it will be revealed with fire, and the fire will test what sort of work each one has done. If the work which any man has built on the foundation survives, he will receive a reward. If any man's work is burned up, he will suffer loss, though he himself will be saved, but only as through fire” (1 Cor 3:12-15). In this text, it is in any case evident that our salvation can take different forms, that some of what is built may be burned down, that in order to be saved we personally have to pass through “fire” so as to become fully open to receiving God and able to take our place at the table of the eternal marriage-feast.
It is clear that Pope Benedict
does not believe in universal salvation (that is, all are saved). He does
believe there is a hell and that people go there. In respect to the majority of
Catholics (since the encyclical itself is addressed to: TO THE BISHOPS, PRIESTS AND DEACONS,
MEN AND WOMEN RELIGIOUS, AND ALL THE LAY FAITHFUL) the Pope suggests ("we
may suppose" i.e. an opinion and NOT a dogma being defined !) that the majority of Catholics are saved. At first blush that
was disturbing since the Fathers of the Church and major theologians hold the
contrary position. What was my amazement early this morning to discover that the
major Neo-Thomist theologian of the 20th century, Father Reginald Garrrigou-Lagrange
(not a man to be taken for a liberal by any means) supports the same view
! (Pope Benedict XVI's view that is). The following are two extracts from two of
his major works that support Pope Benedict's contention:
Extract from Predestination
Rev. R. Garrigou-Lagrange O.P., Herder, St Louis, 1946 pp 217-220
IS THERE A
GREAT NUMBER OF PREDESTINED?
From the Apocalypse we gather that the number of the
elect is very great, for we read: "And I heard the number of them that
were signed, an hundred forty-four thousand were signed of every tribe of the
children of Israel. . . . After this, I saw a great multitude, which no man
could number, of all nations and tribes and peoples and tongues, standmg
before the throne and in sight of the lamb, clothed with white robes and palms
in their hands." 17
Are there not so many elect as reprobates? St.
Augustine and St. Thomas think so, especially on account of what our Lord
said, that "many are called but few chosen." 18 And again when He
said: "Enter ye in at the narrow gate; for wide is the gate and broad is
the way that leadeth to destruction and many there are who go in thereat.
How narrow is the gate and strait is the way that leadeth to life, and few
there are that find itl" 19 St. Thomas remarked on several occasions that
although everything is ordered for good in the universe as a whole, and in the
different species, yet if we consider the human race from the time of original
sin, evil is more prevalent in this sense, that those who follow the senses
and their passions are greater in number than those who follow right reason;
"in man alone does evil appear as in the greater number." 20 The
elect are an elite class.21 St. Thomas maintains, however, that the number of
the angels who were saved exceeds the number of devils,22 and he wrote the
same about the angels in another of his treatises, pointmg out that
"evil is found as in the smaller number in the angels, because many more
remained faithful than fell, and perhaps even more than all the devils and men
to be condemned. But in man good appears as in the smaller number . . .
because of the corruption of man due to original sin, and the very nature of
human conditions. . . in which the secondary perfections that direct human
actions are not innate, but either acquired or infused." 28
In his theological treatise we read: "The good
that is proportionate to the common state of nature is to be found in the
majority; and is wanting in the minority. The good that exceeds the common
state of nature is to be found in the minority, and is wanting in the
majority. . . . Since eternal happiness, consisting in the vision of God,
exceeds the common state of nature, and in so far as this is deprived of grace
through the corruption of original sin, those who are saved are in the
minority." 24
Let us bear in mind that, according to the passage of
the commentary on the Sentences just quoted, which this last quotation does
not contradict, if we include among the elect both angels and men, then the
number of the elect is perhaps greater than that of the reprobates.
It is the common opinion of the Fathers and early
theologians that the majority of human beings are not saved. They mention in
favor of this opinion Basil, John Chrysostom, Gregory of Nazianzus, Hilary,
Ambrose, Jerome, Augustine, Leo the Great, Bernard, and Thomas Aquinas. In
more recent times we have Molina, Bellarmine, Suarez, Vasquez, Lessius, and
St. Alphonse. In the last century, of those who depart
from this common opinion, we have Father Faber in England, Bishop Bougaud in
France, and Father Castelein, S.J., in Belgium.
Especially in the case of all those who lived before
the coming of our Lord, and of those who have not had the gospel preached to
them, it would seem that the formula of St. Thomas is verified that "in
man evil appears as in the greater number," 25 although God never
commands what is impossible, and He gives to all sufficient graces to keep
the commandments as made known to them by conscience.26 On
the contrary, it seems well enough established that the greater number of the
baptized, both children and adults, is saved. There are many children who die
in the state of grace before attaining the use of reason.
We cannot say whether the greater number of
non-Catholic baptized adults are saved.27 On the
contrary, it is probable that the majority of adult Catholics attain eternal
life, and this because of the efficacy of redemption and the sacraments.28
Throughout this question that is so mysterious, it is
well for us to recall here what Pius IX said about this subject in his
encyclical to the bishops of Italy on Indifferentism, which is as follows:
"It is known to us and to you that those who labor under invincible
ignorance concerning our most holy religion and who, diligently observing the
natural law and its precepts that are engraved in the hearts of all by God,
and being ready to obey Him, lead an honest and upright life, can, through the
operative power of divine light and grace, attain eternal life, since God, who
clearly intues, scrutinizes, and knows the minds, impulses, thoughts, and
habits of all, because of His supreme goodness and clemency, by no means will
allow anyone to be punished eternally who was not guilty of any wilful
offense. But very well known also is the Catholic dogma, namely, that no one
outside the Catholic Church can be saved, and those contumaciously resisting
the authority of this Church, pertinacious in their dissension, cannot obtain
eternal salvation." 211
Footnotes
16 Matt. 5: 3-10.
17 Apoc. 7: 4, 9.
18 Matt. 20: 16; 22: 14.
19 Ibid., 7: 13 f.
20 Loc. cit., Ia, q.49. a.3 ad 5um; q.63, a.9 ad 1um; Ia IIae, q.71,
a.2 ad 3um; I Sent., d. 39, q.2, a.2 ad 4um; C.G., III, 6; De
pot., q.3. a.6 ad 5um; De malo. q.l, a.3 ad 17um; a.5 ad 16um.
21 Ibid., Ia, q.23. a.7 ad 3um.
22 Ibid., q.63, a.9.
231 Sent., d. 39, q.2. a.2 ad 4um.
24 Loc. dt., Ia, q.23, a.7 ad 3um.
25 Ibid., Ia, q.49. a.3 ad 5um.
26 Denz., no. 1,677.
27 Cf. Hugon, O.P., Dogmatica, I, 317.
28 Cf. Father Buonpensiere, O.P., De Deo uno, in Ia, q.2S, a.7;
Tanquerey, De Deo uno, De praed., no. 41.
29 Denz., no. 1,677. This statement must be interpreted
according to the tenor of the preceding. As the supreme pontiff had just said
that no one will be punished eternally who is not guilty of any wilful
offense, this statement can mean only that those who wilfully remain outside
the Catholic Church, when they are convinced that it is the true Church,
cannot be saved. (Tr.)
Extract from Life
Everlasting Rev. R. Garrigou-Lagrange O.P.
Many works have been written on the number of the elect. We may refer particularly to the article in the Dictionnaire de theologie catholique. [664] Here we restrict ourselves to that which is certain, or at least very probable, in agreement with the great majority of theologians.
The Mystery of This Number
The number of the elect is known only by God. "The Lord knoweth who are His." [665] The liturgy says that this number is known to Him alone. [666] This is reaffirmed also by St. Thomas. [667] The end of the world will come when the number of the elect is complete, when the succession of human generations has reached its goal.
This number in itself is very great: "I heard the number of them that were signed (of the servants of God), a hundred forty-four thousand were signed, of every tribe of the children of Israel.... After this, I
saw a great multitude which no man could number, of all nations and tribes and peoples and tongues, standing before the throne and in the sight of the Lamb, clothed with white robes and palms in their hands." [668]
If we count both angels and men, the number of the elect seems to be higher than that of the reprobate. Thus St. Thomas, [669] because, according to the testimony of Scripture [670] and tradition, most of the angels remained faithful. As regards angels, says St. Thomas, [671] evil happens only in the minority of cases, because, since the angel has neither sense power nor passions, he does not run the risk of remaining satisfied with an inferior form of life.
When we speak of men exclusively, we do not know, first of all, if among the worlds scattered in space the earth is the only one that is habitable. But if we restrict our question to men on our planet, the number of the elect remains a matter of controversy.
Many Fathers and theologians incline to the smaller number of the elect, because it is said in Scripture: "Many are called, but few are chosen." [672] Again: "Enter you in at the narrow gate; for wide is the gate and broad is the way that leadeth to destruction; and many there are who go in thereat; how narrow is the gate and strait is the way that leadeth to life and few there are that find it." [673] Still, these texts are not absolutely demonstrative.
Thus, following many others, Pere Monsabre [674] remarks: "If these words were intended for all places and for all times, then the opinion of the small number of the elect would triumph. But we are permitted to think that they are meant, directly, for the ungrateful time of our Savior's own preaching. When Jesus wishes us to think of the future, He speaks in another manner. Thus He says to His disciples: 'If I be lifted up from the earth, I will draw all things to Myself.' [675] 'The gates of hell shall not prevail against (My Church).' [676] And showing us the results of the last judgment, He says: 'The wicked shall go into everlasting punishment, but the just into life everlasting.' " [677]
Monsabre continues: "Remark that He does not tell us definitely the number of the good and of the wicked. To those who demanded a clear pronouncement, He was content to reply: 'Strive to enter by the narrow gate; for many . . . shall seek to enter and shall not be able.' The rigorists will tell me possibly that Jesus here hides the mystery of His justice, in order not to frighten timorous souls. As for myself, I prefer to think that He hides here the mystery of His mercy, that we may avoid presumption." [678]
The common opinion of the Fathers and ancient theologians is without doubt that those who are saved do not represent the greater number. We may cite in favor of this view the following saints: Basil, John Chrysostom, Gregory Nazianzen, Hilary, Ambrose, Jerome, Augustine, Leo the Great, Bernard, Thomas Aquinas. Then, nearer to our own times: Molina, St. Robert Bellarmine, Suarez, Vasquez, Lessius, and St. Alphonsus. But they give this view as opinion, not as revealed truth, not as certain conclusion.
In the last century the contrary opinion, namely, of the greater number of the elect, was defended by Father Faber in England, by Monsignor Bougaud in France, by Father Castelein, S.J., in Belgium.
To conclude: some insist on the mercy of God, others on the justice of God. Neither one side nor the other gives us certitude. And the reasons of appropriateness which each invokes differ very much from the reasons of appropriateness invoked in favor of a dogma which is already certain by revelation, whereas here we are treating of a truth that is not certain.
Theologians in general are inclined to fill out what Scripture and tradition tell us by distinguishing the means of salvation given to Catholics from those that are given men of good will beyond the borders of the Church.
Restricting the question to Catholics, we find the doctrine, generally held especially since Suarez, that, if we consider merely adults, the number of the elect surpasses that of the reprobate.
If adult Catholics do at one time or another sin mortally, nevertheless they can arise in the tribunal of penance, and there are relatively few who at the end of life do not repent, or even refuse to receive the sacraments.
But if we are treating of all Christians, of all who have been baptized, Catholic, schismatic, Protestant, it is more probable, theologians generally say, that the great number is saved. First, the number of infants who die in the state of grace before reaching the age of reason is very great. Secondly, many Protestants, being today in good faith, can be reconciled to God by an act of contrition, particularly in danger of death. Thirdly, schismatics can receive a valid absolution.
If the question is of the entire human race, the answer must remain uncertain, for the reasons given above. But even if, absolutely, the number of the elect is less great, the glory of God's government cannot suffer. Quality prevails over quantity. One elect soul is a spiritual universe; Further, no evil happens that is not permitted for a higher good. Further, among non-Christians (Jews, Mohammedans, pagans) there are souls which are elect. Jews and Mohammedans not only admit monotheism, but retain fragments of primitive revelation and of Mosaic revelation. They believe in a God who is a supernatural rewarder, and can thus, with the aid of grace, make an act of contrition. And even to pagans, who live in invincible, involuntary ignorance of the true religion, and who still attempt to observe the natural law, supernatural aids are offered, by means known to God. These, as Pius IX says, [679] can arrive at salvation. God never commands the impossible. To him who does what is in his power God
does not refuse grace. [680]
We cannot arrive at certitude in this question. It is better to acknowledge our ignorance than to discourage the faithful by a doctrine which is too rigid, to expose them to danger by a doctrine which is too superficial.
The important thing is to observe the commandments of God. St. Augustine [681] said, and the Council of Trent repeats: [682] "God never commands the impossible. But He warns us to do what we can, and to ask of Him the grace to accomplish what we of ourselves cannot do, and He aids us to fulfill what He commands."
Let us put our confidence in Jesus Christ, [683] "the victim of propitiation for our sins," [684] "the Lamb of God, . . . who taketh away the sin of the world." [685] "Let us go with confidence to the throne of grace that we may obtain mercy and find grace in seasonable aid." [686]
Footnotes
664. Dict. theol. cath., "Elus."
665. II Tim. 2:19.
666. God alone knows the number of the elect.
667. Ia, q. 23, a. 7.
668. Apoc. 7:4-9.
669. Ia, q. 63, a. 9. I Book of Sentences, dist. 39, q. 2, a. 2 ad 4.
670. Dan. 1:10.
671. Ia, q.63, a. 9 ad 1.
672. Matt. 20:16; 22:14.
673. Ibid., 7:14.
674. Conferences de Notre Dame, no. 102.
675. John 12 32.
676. Matt. 16:18.
677. Ibid., 25:46.
678. Luke 13:24.
679. Denz., no. 1677. Cf. St. Augustine, De nature et gratia chap. 43, no. 50.
680. Children who die without baptism go to limbo. They do not suffer, since they do not know that they have been called to see God face to face. They know Him with a natural knowledge and have a certain natural beatitude, though they cannot, by reason of original sin, attain an efficacious love of God, author of nature. This truth shows indirectly the glory and the grandeur of baptism.
681. De natura et gratia, chap. 43, no. 50.
682. Denz., no. 804.
683. 1 John 2:2; 4:10.
684. John 1:29.
685. Heb 4 16.
686. On this point Bossuet says: "Why does Jesus wish us to enter into these sublime truths? Is it in order to trouble us, to alarm us, to ask the question, am I of the elect or not? Far be from us so unworthy a thought! God does not intend that we penetrate His secret counsels and eternal decrees. The purpose of our Savior is this: He has given to His elect a certain choice of means by which they approach eternal salvation. The first of these is that we unite ourselves to His prayer and say to Him: 'Deliver us from evil.' Then to pray with the Church: 'Permit us not to be separated from Thee; if our will would go astray, permit it not.' Jesus teaches us to abandon ourselves perfectly to His goodness, to work with our whole heart for our salvation, to give ourselves to Him entirely for time and for eternity.
Now before closing, it should be
admitted that the position herein outlined is decidedly the minority view as
Garrigou-Lagrange points out, but even though it is the minority view it cannot
be argued that it is untenable...
+TF
