Editing Predestination (section)

=== Roman Catholicism ===
{{main|Predestination in Catholicism}}
[[File:The Last Judgement - Stefan Lochner - Wallraf-Richartz Museum - Cologne - Germany 2017.jpg|thumb|[[Stefan Lochner]], ''[[Last Judgement (Lochner)|Last Judgement]]'', c. 1435. [[Wallraf-Richartz Museum]], Cologne]]
Roman Catholicism teaches the doctrine of predestination. The [[Catechism of the Catholic Church]] says, "To God, all moments of time are present in their immediacy. When therefore He establishes His eternal plan of 'predestination', He includes in it each person's free response to his grace."<ref>Catechism of the Catholic Church, section 600</ref> Therefore, in the Roman Catholic conception of predestination, free will is not denied. However, Roman Catholic theology has discouraged beliefs that it is possible for anyone to know or predict anything about the operation and outcomes of predestination, and therefore it normally plays a very small role in Roman Catholic thinking.

The heretical seventeenth and eighteenth centuries sect within Roman Catholicism known as [[Jansenism]] preached the doctrine of double predestination, although Jansenism claimed that even members of the saved elect could lose their salvation by doing sinful, un-repented deeds{{citation needed|date=March 2022}}, as implied in Ezekiel 18:21–28 in the Old Testament of the Bible.{{citation needed|date=March 2022}} According to the Roman Catholic Church, God does not will anyone to mortally sin and so to deserve punishment in hell.<ref>Catechism of the Catholic Church, section 1037; Katholieke Encyclopaedie, [https://www.ensie.nl/katholieke-encyclopaedie/praedestinatie praedestinatie]</ref>

[[Pope John Paul II]] wrote:<ref>the [[encyclical]] ''[[Redemptoris Missio]]'', chapter 1, section 10</ref>
{{blockquote|The universality of salvation means that it is granted not only to those who explicitly believe in Christ and have entered the Church. Since salvation is offered to all, it must be made concretely available to all. But it is clear that today, as in the past, many people do not have an opportunity to come to know or accept the gospel revelation or to enter the Church. (...)

For such people salvation in Christ is accessible by virtue of a grace which, while having a mysterious relationship to the Church, does not make them formally part of the Church but enlightens them in a way which is accommodated to their spiritual and material situation. This grace comes from Christ; it is the result of his Sacrifice and is communicated by the Holy Spirit. It enables each person to attain salvation through his or her free cooperation.}}

[[Augustine of Hippo]] laid the foundation for much of the later Roman Catholic teaching on predestination. His teachings on grace and free will were largely adopted by the Second Council of Orange (529), whose decrees were directed against the Semipelagians. Augustine wrote,
{{blockquote|[God] promised not from the power of our will but from His own predestination. For He promised what He Himself would do, not what men would do. Because, although men do those good things which pertain to God's worship, He Himself makes them to do what He has commanded; it is not they that cause Him to do what He has promised. Otherwise the fulfilment of God's promises would not be in the power of God, but in that of men"<ref>{{cite web|last=Augustine of Hippo|title=In What Respects Predestination and Grace Differ.|url=http://www.ccel.org/ccel/schaff/npnf105.xxi.ii.xix.html|work=Anti Pelagian Writings|access-date=23 March 2013}}</ref>}}

Augustine also teaches that people have free will. For example, in "On Grace and Free Will", (see especially chapters II–IV) Augustine states that "He [God] has revealed to us, through His Holy Scriptures, that there is in man a free choice of will," and that "God's precepts themselves would be of no use to a man unless he had free choice of will, so that by performing them he might obtain the promised rewards." (chap. II)

[[Thomas Aquinas]]' views concerning predestination are largely in agreement with Augustine and can be summarized by many of his writings in his ''[[Summa Theologiæ]]'':
{{blockquote|God does reprobate some. For it was said above (A[1]) that predestination is a part of providence. To providence, however, it belongs to permit certain defects in those things which are subject to providence, as was said above (Q[22], A[2]). Thus, as men are ordained to eternal life through the providence of God, it likewise is part of that providence to permit some to fall away from that end; this is called 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."<ref>{{cite web|last=Aquinas|first=Thomas|title=Whether God Reprobates any Man|url=http://www.ccel.org/ccel/aquinas/summa.FP_Q23_A3.html|work=Summa Theologica|access-date=23 March 2013}}</ref>}}