On Reprobation

Aquinas answers the question as to "whether God reprobates any man"; he argues:

"It is said (Malachi 1:2-3): 'I have loved Jacob, but have hated Esau. I answer that, God does reprobate some. For it was said above A. 1) that predestination is 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 part of providence in regard to those ordained to eternal salvation (cf. Q. 23, A. 4), 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."

- St. Thomas Aquinas, Summa Theologica Part I, Question 23, Article 3 (New York, NY: Benzinger Bros., 1948).

On Special Revelation, Anthropology and Teleology

Aquinas begins by expounding the purpose of Scripture in light of the purpose of Man:

"It was necessary for man's salvation that there should be a knowledge revealed by God, besides philosophical science built up by human reason. Firstly, indeed because man is directed to God, as to an end that surpasses the grasp of his reason: The eye hath not seen, O God, besides Thee, what things Thou hast prepared for them that wait for Thee (Isa. lxvi. 4). But the end must be known by men who are to direct their thoughts and actions to the end. Hence it was necessary for the salvation of man that certain truths exceed human reason should be made known to him by divine revelation. Even as regards those truths about God which human reason could have discovered, it was necessary that man should be taught by a divine revelation; because the truth about God such as reason could discover, would only be known by a few, and that after a long time, and with the admixture of many errors. Whereas man's whole salvation, which is in God, depends upon the knowledge of this truth. Therefore, in order that the salvation of men might be brought about more fitly and more surely, it was necessary that they should be taught divine truths by divine revelation. It was therefore necessary that besides philosophical science built up by reason there should be a sacred science learned through revelation."

- St. Thomas Aquinas, Summa Theologica Part I, Question 1, Article 1 (New York, NY: Benziger Bros., 1948).