This view, which strongly appeals to us for the reason that it sets aside the cruel theory of “negative reprobation,” was defended by such earlier Scholastics as Alexander of Hales and Albertus Magnus, and by many eminent later writers, _e.g._ Toletus, Lessius, Frassen, Stapleton, Tournely, and is held to-day by nearly all theologians outside the Thomist school. What gave it special authority in modern times was the recommendation of St. Francis de Sales, who, in a letter to Lessius (Aug. 26, 1618) described the theory of conditional predestination _post praevisa merita_ as “more in harmony with the mercy and grace of God, truer and more attractive.”(625) This view has a solid basis both in Scripture and Tradition.
a) Holy Scripture clearly teaches the universality of God’s saving will. Now if God _voluntate antecedente_ wills the eternal salvation of all men without exception,(626) He cannot possibly intend that only some shall be saved.
It is further to be noted that the Bible makes not only the temporal realization but likewise the eternal promise of glory dependent on the performance of good works. St. Paul, whose Epistle to the Romans is cited as a _locus classicus_ by the advocates of the theory,(627) wrote towards the end of his life to Timothy: “I have fought a good fight, I have finished my course, I have kept the faith. As to the rest, there is laid up for me a crown of justice, which the Lord the just judge will render to me in that day.”(628) In writing these lines the Apostle no doubt had in mind the sentence of the Universal Judge: “Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world,”(629)—which may with far greater reason be termed a “classical” text than the obscure ninth chapter of the Epistle to the Romans. To prepare for men the kingdom of heaven from the foundation (_i.e._ beginning) of the world, is to predestine them to eternal happiness. Now, God has “prepared” the kingdom of heaven for men in view of their foreseen merits, that is to say, conditionally. The causal conjunction _enim_ in the sentence following the one just quoted (Matth. XXVI, 25): “_Esurivi enim et dedistis mihi manducare_, etc.,” refers to the entire preceding sentence, not only to the _possidete_ in time, but also to the _paratum_ in eternity. Consequently, the eternal decree of predestination itself, like its temporal execution, depends on good works or merit. This interpretation of Matth. XXV, 34-36 is confirmed by the sentence pronounced upon the reprobates, Matth. XXV, 41 sqq.: “Depart from me, you cursed, into everlasting fire, which was prepared for the devil and his angels. For I was hungry, and you gave me not to eat, etc.” The “everlasting fire” is manifestly decreed from all eternity in the same sense in which it is inflicted in time, namely, _propter et post praevisa merita_. Billuart’s contention(630) that hell has been prepared solely for “the devil and his angels” is untenable, because in several other Scriptural passages(631) the reprobates are expressly classed among the followers of Satan. If we add to this that our Divine Lord, in foretelling the last judgment, had naturally to formulate his prediction so as not only to show its absolute justice but likewise to intimate that, had they so willed, the damned might have had their place on the right hand of the Great Judge, we must admit that the theory of predestination _post praevisa merita_ has a solid foundation in Scripture.(632)