SUMMA THEOLOGICA. Thomas Aquinas
creatures, but it cannot be impeded by them.
THE BOOK OF LIFE (THREE ARTICLES)
We now consider the book of life; concerning which there are three points of inquiry:
(1) What is the book of life?
(2) Of what life is it the book?
(3) Whether anyone can be blotted out of the book of life?
Whether the book of life is the same as predestination?
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" (Ecclus. 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.
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.
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.
On the contrary, It is said in a gloss upon Ps. 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 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 ( Question [23], Article [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 Prov. 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 Tim. 11:19: "The sure foundation of God standeth firm, having this seal; the Lord knoweth who are His."
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.
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.
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.
Whether the book of life regards only the life of glory of the predestined?
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.
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.
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?" (Jn. 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.
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 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.
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.
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.
Whether anyone may be blotted out of the book of life?
Objection 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