Predestination Question

[Philip G.]

Can it be said that the way predestination works on the soul is indirectly, as opposed to directly?  I think it was St. Paul talking about how God is like a potter and we are like clay, and that he can make a vessel unto honor or dishonor.  And, this is a reference to the vessel, which would be comparable to our bodies, as opposed to our souls.  I also think of things like the "gift of tears", which is something that affects our body, and indirectly affects our soul.  I also think of St. Paul and the thorn in his side, which may be a reference similar to how Christ mentions that the law is written on the heart of man.  These seem to be carnal matters. 

Predestination is taught by the church.  But, predestination is not something that we merit.  And, it seems safe to say that merit is a reward of/for the soul.  If predestination is principally directed to our soul, then I would be tempted to think that predestination is something that we merit.  That would be problematic.

Man being made of body and soul, it seems licit and perhaps even beneficial to think of predestination in terms of body and soul, and distinguishing them in this case.  So, in sum, can it be said thus?  And, are there counter objections?

[Gardener]

Seems like you are slipping into a sort of gnostic/manichean misconception of the body being delineated from the soul as being, almost a dualistic approach. Man is a soul and body. That is why both are punished or rewarded in hell or heaven. Otherwise, one's soul could go to heaven and body to hell, or vice versa, post-Resurrection. You cannot actually view them as separate because such a state is by definition the state of death.

Predestination is primarily focused with the whole person, and insofar as grace and freely willed actions in response to grace, is dealing with both soul and body in different manners.

You also must be careful not to engage in the ghost in the machine mentality, where the body is merely a vessel to be cast off and is not in some way, a true "part" of a person.

We do and do not merit election, though how this is understood depends on which school you follow and how it is phrased. We certainly do not primarily merit election, but I think it is arguable we can secondarily merit it by freely responding to the grace given towards that end. Similarly, we do not merit any grace, but grace acted upon is indeed meritorious.

As far as the potter reference from Romans, it helps to understand the OT Scripture passage St. Paul was referencing/pulling from: Jeremiah 18.

It reads in full:

[1] The word that came to Jeremias from the Lord, saying: [2] Arise, and go down into the potter's house, and there thou shalt hear my words. [3] And I went down into the potter's house, and behold he was doing a work on the wheel. [4] And the vessel was broken which he was making of clay with his hands: and turning he made another vessel, as it seemed good in his eyes to make it. [5] Then the word of the Lord came to me, saying:

[6] Cannot I do with you, as this potter, O house of Israel, saith the Lord? behold as clay is in the hand of the potter, so are you in my hand, O house of Israel. [7] I will suddenly speak against a nation, and against a kingdom, to root out, and to pull down, and to destroy it. [8] If that nation against which I have spoken, shall repent of their evil, I also will repent of the evil that I have thought to do to them. [9] And I will suddenly speak of a nation and of a kingdom, to build up and plant it. [10] If it shall do evil in my sight, that it obey not my voice: I will repent of the good that I have spoken to do unto it.

[11] Now therefore tell the men of Juda, and the inhabitants of Jerusalem, saying: Thus saith the Lord: Behold I frame evil against you, and devise a device against you: let every man of you return from his evil way, and make ye your ways and your doings good. [12] And they said: We have no hopes: for we will go after our own thoughts, and we will do every one according to the perverseness of his evil heart. [13] Therefore thus saith the Lord: Ask among the nations: Who hath heard such horrible things, as the virgin of Israel hath done to excess? [14] Shall the snow of Libanus fail from the rock of the field? or can the cold waters that gush out and run down, be taken away? [15] Because my people have forgotten me, sacrificing in vain, and stumbling in their ways, in ancient paths, to walk by them in a way not trodden:

[16] That their land might be given up to desolation, and to a perpetual hissing: every one that shall pass by it, shall be astonished, and wag his head. [17] As a burning will I scatter them before the enemy: I will shew them the back, and not the face, in the day of their destruction. [18] And they said: Come, and let us invent devices against Jeremias: for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet: come, and let us strike him with the tongue, and let us give no heed to all his words. [19] Give heed to me, O Lord, and hear the voice of my adversaries. [20] Shall evil be rendered for good, because they have digged a pit for my soul? Remember that I have stood in thy sight, so speak good for them, and turn away thy indignation from them.

[21] Therefore deliver up their children to famine, and bring them into the hands of the sword: let their wives be bereaved of children and widows: and let their husbands be slain by death: let their young men be stabbed with the sword in battle. [22] Let a cry be heard out of their houses: for thou shalt bring the robber upon them suddenly: because they have digged a pit to take me, and have hid snares for my feet. [23] But thou, O Lord, knowest all their counsel against me unto death: forgive not their iniquity, and let not their sin be blotted out from thy sight: let them be overthrown before thy eyes, in the time of thy wrath do thou destroy them.

Notice that the passage using pottery imagery is ultimately about an anthropomorphic springboard into discussing Israel's sins and the fact that God will raise up or cast down nations, peoples, and indeed people, as they demand by their adherence to, or denial of, Him. The language has no flavor of sufficient or efficacious, but an actual relationship with God based on one's actions in response to grace (and the actual reality of repentance as chosen or denied). He still will make them, but ultimately it's their freely willed actions which determine their honor or dishonor in use. What potter of any repute says, "I'm gonna make a bowl with a hole in it?" or "I'm going to make a vase that can't hold water"? None, obviously. Otherwise, Calvin is correct and the universally salvific will of God is a complete lie. However, free will is consequent to the salvific will of God. Otherwise, there would be no "well done good and faithful servant" language since we'd literally just be robots. You don't praise robots. As such, predestination cannot be merely dealing with body or soul, but persons who do something in reaction to grace.

Now the dishonorable clay must be viewed as having resisted the potter, not merely been molded into a chamber pot. We are not chamber pots. God did not make us to be shit in by devils for all time. And if that indeed is what God does, then it's not a single creature's fault that they are evil since they have no choice in it. Do you see how easily this could morph into a Satanic recruitment ad to "do what thou wilt" and "better to reign in hell than serve in heaven" and "non serviam" because, at least in rebellion, you have a choice? That's the abject evil and logical consequence of Calvninistic thought. So don't buy into it, even if it comes to you in a Dominican habit and a Spanish accent, with a nice piece of Salamanca Charmin on the wall that says "Summa Cum Laude".

[james03]

To start understanding Predestination it is important to understand God is outside of time and we are in time.  "Pre"destination is an absurdity with God as that implies God doing something "in the past", which can't happen since He is outside of time.  Predestination from OUR perspective means that God has chosen His elect for His secret purpose (not revealed).  My theory, and that's all it is, is that God tries to maximize those who are saved and minimize the suffering in Hell.  He does this working with Free Will.

I use an example often:  If Hitler had not done his evil, I would not exist.  God uses Hitler's Free Will choices to bring me into existence. 

[Philip G.]

This seemed relevant when I researched in light of Gardeners comment.

Denzinger notes say God "he has predestined no one to evil", and "God foreknew however and predestined the punishments of the impious". 

Ludwig ott says - "God by an eternal resolve of his will, predestines certain men, on account of their foreseen sins, to eternal rejection"(de fide).  "Despite men's sins God truly and earnestly desires the salvation of all men(sent. fidei proxima).

Lastly, denzinger notes say that "it is false ... that the prayer of the foreknown(non-predestined) person is of no value, or that outside of the church no grace is given, or that the first grace is faith, or remission of sins, consequently as if no grace were given one who is not justified".

[Xavier]

You might find one earlier thread where we discussed the prayer of St. Bridget on Predestination and Reprobation useful. https://www.suscipedomine.com/forum/index.php?topic=20114.msg444947#msg444947

The prayer itself: "O Jesus! Mirror of Eternal Splendor, remember the sadness which Thou experienced, when contemplating in the light of Thy Divinity the predestination of those who would be saved by the merits of Thy Sacred Passion, Thou didst see at the same time, the great multitude of reprobates who would be damned for their sins"

It seems to follow - (1) Predestination is antecedent to our merits and the cause of them, being given to us purely gratuitously by God, and caused by the merits of Christ. (2) Reprobation is thoroughly deserved, caused by us to ourselves, and on account of (mortal) sins.

St. Thomas: "it is impossible that the whole of the effect of predestination in general should have any cause as coming from us; because whatsoever is in man disposing him towards salvation, is all included under the effect of predestination; even the preparation for grace."

Some people say Predestination is not important, or that it will lead us to fatalism and sloth, but I completely disagree. As stated there, if we contemplate predestination reverently, Fr. G-L says it will lead first to a greater humility, when we realize all that is good in us is of God. I think it will also lead to greater gratitude to Him and appreciation of the merciful Love with which He has predestined us to grace, and is preparing us to inherit the predestination to glory. Finally, to an awareness that He is always with us, inspiring us to holy thoughts, and enabling us to love Him and our neighbor.

[John Lamb]

I think Philip is making the distinction really between exterior and interior graces, i.e. graces which affect our outward senses (e.g. hearing a sermon, reading a spiritual book, seeing a work of charity, etc.), and graces which directly move our interior spiritual faculties of intellect and will.

The answer to this is that all graces are predestined from all eternity – in a sense, before we have done anything – including both exterior and interior graces. And we can't merit anything without an interior grace moving our will to consent to the good act.

As for merit, God does predestine us before we merit anything, so you are correct when you say that we do not merit to be predestined. However, after God has predestined us He causes us to do meritorious works operating in and through our free-will, and in this sense we can be said to merit and co-operate with our salvation and predestination to glory.

[Philip G.]

I really want to respond to Gardener regarding placing emphasis on a separation of soul and body pre death.  If death is the separation of soul and body, which it is.  Then, why would it be problematic to structure our lives and view matter through such prism?  There is a personal judgment and a general judgment.  We do not know when the general judgment will be.  But, we do know that we will have a personal judgment at the end of our earthly life.  What will be the state of the blessed in between that lapse of that time?  The bodies of canonized saints are still here on earth, some decaying away as the years go by.  With that said, it seems to me to be beneficial to harbor such a spirituality. 

With that said, if it is licit, why should we not speculate on the reception of grace from such a standpoint?  Upon doing so, I cannot but favor a reception that is opposite that of through the soul.  Because, if we receive grace through the medium that is eternal as opposed to temporal, then it seems reasonable to deduce that God is the principle cause of that eternal state.  Yet, we know that God "wills" the good of all, even the non blessed.  How can God will the good of all, which would be a means, when the end is in the case of the blessed vs the non blessed entirely different? 

How many wicked can you name that have lived for the afterlife?  Did Christ not bind the devil?  The wicked live for this life.  And, the blessed live for the afterlife.  The goods of the temporal are enjoyed by both.  However, the difference is the ordering of it by the blessed vs the non blessed.  The non blessed enjoy improperly them as a cause.  The blessed enjoy them properly as a means.  That would make them true means, enjoyed by both, temporal, with different ends, all depending on the faith or free will of the receiver. 

Heaven indeed is a fruitful lush land flowing with milk and honey.  Heaven is not a barren desert.  For the wicked, such means within the scope of eternity increase their punishment.  God knows this.  But, God has determined that a lush fruitful land is a Good with a capital G.  And, this is the way it seems he is apparently willing to will Good with a capital G to the wicked.  It is in this sense that it can be said, and it is said, that God predestines the non blessed. 

The control in this discussion between the predestination of the blessed and the non blessed is the temporal Good with a capital G.  Aside from that, you have the factor that is the blessed Virgin Mary.  But, God's predestination of the non blessed would seem to make her a true free agent.  I do not see how it can be otherwise.  And, it is interesting and worth noting that the famous and I think only new testament recommendation against praying for a sinner happens to come from St. John.  Who, was the apostle partnered with Mary upon the crucifixion of Christ at the command of Christ.

[Gardener]

Your phrasing is unusual, so I'm frankly unsure what you are saying.

What scripture passage from St. John are you referencing?

As far as the non-elect two passages come to mind:

[38] You have heard that it hath been said, An eye for an eye, and a tooth for a tooth. [39] But I say to you not to resist evil: but if one strike thee on thy right cheek, turn to him also the other: [40] And if a man will contend with thee in judgment, and take away thy coat, let go thy cloak also unto him.

[39] "Not to resist evil": What is here commanded, is a Christian patience under injuries and affronts, and to be willing even to suffer still more, rather than to indulge the desire of revenge: but what is further added does not strictly oblige according to the letter, for neither did Christ nor St. Paul turn the other cheek. St. John 18., and Acts 23.

[41] And whosoever will force thee one mile, go with him other two, [42] Give to him that asketh of thee and from him that would borrow of thee turn not away. [43] You have heard that it hath been said, Thou shalt love thy neighbour, and hate thy enemy. [44] But I say to you, Love your enemies: do good to them that hate you: and pray for them that persecute and calumniate you: [45] That you may be the children of your Father who is in heaven, who maketh his sun to rise upon the good, and bad, and raineth upon the just and the unjust.

[46] For if you love them that love you, what reward shall you have? do not even the publicans this? [47] And if you salute your brethren only, what do you more? do not also the heathens this? [48] Be you therefore perfect, as also your heavenly Father is perfect.

Matthew 5

[1] Take heed that you do not your justice before men, to be seen by them: otherwise you shall not have a reward of your Father who is in heaven. [2] Therefore when thou dost an almsdeed, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may be honoured by men. Amen I say to you, they have received their reward. [3] But when thou dost alms, let not thy left hand know what thy right hand doth. [4] That thy alms may be in secret, and thy Father who seeth in secret will repay thee. [5] And when ye pray, you shall not be as the hypocrites, that love to stand and pray in the synagogues and corners of the streets, that they may be seen by men: Amen I say to you, they have received their reward.

Matthew 6

43. "Ye have heard that it hath been said, 'Thou shalt love thy neighbour, and hate thine enemy.'

44. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you;

45. That ye may be the children of your Father which is in heaven: for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

46. For if ye love them which love you, what reward have ye? do not even the Publicans the same?

47. And if ye salute your brethren only, what do ye more than others? do not even the Publicans so?

48. Be ye therefore perfect, even as your Father which is in heaven is perfect."



Gloss., non occ.: The Lord has taught above that we must not resist one who offers any injury, but must be ready even to suffer more; He now further requires us to shew to them that do us wrong both love and its effects. And as the things that have gone before pertain to the completion of the righteousness of the Law, in like manner this last precept is to be referred to the completion of the law of love, which, according to the Apostle, is the fulfilling of the Law.

Aug., de Doctr. Christ., i, 30: That by the command, "Thou shalt love thy neighbour," all mankind were intended, the Lord shewed in the parable of the man who was left half dead, which teaches us that our neighbour is every one who may happen at any time to stand in need of our offices of mercy; and this who does not see must be denied to [p. 205] none, when the Lord says, "Do good to them that hate you."

Aug., Serm. in Mont., i, 21: That there were degrees in the righteousness of the Pharisees which was under the old Law is seen herein, that many hated even those by whom they were loved. He therefore who loves his neighbour, has ascended one degree, though as yet he hate his enemy; which is expressed in that, "and shalt hate thy enemy;" which is not to be understood as a command to the justified, but a concession to the weak.

Aug., cont. Faust., xix, 24: I ask the Manichaeans why they would have this peculiar to the Mosaic Law, that was said by them of old time, "thou shalt hate thy enemy?" Has not Paul said of certain men that they were hateful to God? We must enquire then how we may understand that, after the example of God, to whom the Apostle here affirms some men to be hateful, our enemies are to be hated; and again after the same pattern of Him "Who maketh his sun to rise on the evil and the good," our enemies are to be loved.

Here then is the rule by which we may at once hate our enemy for the evil's sake that is in him, that is, his iniquity, and love him for the good's sake that is in him, that is, his rational part. This then, thus uttered by them of old, being heard, but not understood, hurried men on to the hatred of men, when they should have hated nothing but vice.

Such the Lord corrects as He proceeds, saying, "I say unto you, Love your enemies." He who had just declared that He came "not to subvert the Law, but to fulfil it," by bidding us love our enemies, brought us to the understanding of how we may at once hate the same man for his sins whom we love for his human nature.

Gloss. ord.: But it should be known, that in the whole body of the Law it is no where written, Thou shalt hate thy enemy. But it is to be referred to the tradition of the Scribes, who thought good to add this to the Law, because the Lord bade the children of Israel pursue their enemies, and destroy Amalek from under heaven.

Pseudo-Chrys.: As that, Thou shalt not lust, was not spoken to the flesh, but to the spirit, so in this the flesh indeed is not able to love its enemy, but the spirit is able; for the love and hate of the flesh is in the sense, but of the spirit is in the understanding. If then we feel hate to one who [p. 206] has wronged us, and yet will not to act upon that feeling, know that our flesh hates our enemy, but our soul loves him.

Greg., Mor., xxii, 11: Love to an enemy is then observed when we are not sorrowful at his success, or rejoice in his fall. We hate him whom we wish not to be bettered, and pursue with ill-wishes the prosperity of the man in whose fall we rejoice. Yet it may often happen that without any sacrifice of charity, the fall of an enemy may gladden us, and again his exaltation make us sorrowful without any suspicion of envy; when, namely, by his fall any deserving man is raised up, or by his success any undeservedly depressed.

But herein a strict measure of discernment must be observed, lest in following out our own hates, we hide it from ourselves under the specious pretence of others' benefit. We should balance how much we owe to the fall of the sinner, how much to the justice of the Judge. For when the Almighty has struck any hardened sinner, we must at once magnify His justice as Judge, and feel with the other's suffering who perishes.

Gloss. ord.: They who stand against the Church oppose her in three ways; with hate, with words, and with bodily tortures. The Church on the other hand loves them, as it is here, "Love your enemies;" does good to them, as it is, "Do good to them that hate you;" and prays for them, as it is, "Pray for them that persecute you and accuse you falsely."

Jerome: Many measuring the commandments of God by their own weakness, not by the strength of the saints, hold these commands for impossible, and say that it is virtue enough not to hate our enemies; but to love them is a command beyond human nature to obey. But it must be understood that Christ enjoins not impossibilities but perfection. Such was the temper of David towards Saul and Absalom; the Martyr Stephen also prayed for his enemies while they stoned him, and Paul wished himself anathema for the sake of his persecutors. [Rom 9:3] Jesus both taught and did the same, saying, "Father, forgive them, for they know not what they do." [Luke 23:34]

Aug., Enchir., 73: These indeed are examples of the perfect sons of God; yet to this should every believer aim, and seek by prayer to God, and struggles with himself to raise his human spirit to this [p. 207] tempter. Yet this so great blessing is not given to all those multitudes which we believe are heard when they pray, "Forgive us our debts, as we forgive our debtors."

Aug., Serm. in Mont., i, 21: Here arises a question, that this commandment of the Lord, by which He bids us pray for our enemies, seems opposed by many other parts of Scripture. In the Prophets are found many imprecations upon enemies; such as that in the 108th Psalm, "Let his children be orphans." [Ps 109:9]

But it should be known, that the Prophets are wont to foretell things to come in the form of a prayer or wish. This has more weight as a difficulty that John say, "There is a sin unto death, I say not that he shall pray for it;" [1 John 5:16] plainly shewing, that there are some brethren for whom he does not bid us pray; for what went before was, "If any know his brother sin a sin, &c."

Yet the Lord bids us pray for our persecutors. This question can only be resolved, if we admit that there are some sins in brethren more grievous than the sin of persecution in our enemies. For thus Stephen prays for those that stoned him, because they had not yet believed on Christ; but the Apostle Paul does not pray for Alexander though he was a brother [2 Tim 4:14], but had sinned by attacking the brotherhood through jealousy.

But for whom you pray not, you do not therein pray against him. What must we say then of those against whom we know that the saints have prayed, and that not that they should be corrected, (for that would be rather to have prayed for them), but for their eternal damnation; not as that prayer of the Prophet against the Lord's betrayer, for that is a prophecy of the future, not an imprecation of punishment; but as when we read in the Apocalypse the Martyrs' prayer that they may be avenged. [Rev 6:10]

But we ought not to let this affect us. For who may dare to affirm that they prayed against those persons themselves, and not against the kingdom of sin? For that would be both a just and a merciful avenging of the Martyrs, to overthrow that kingdom of sin, under the continuance of which they endured all those evils. And it is overthrown by correction of some, and damnation of such as abide in sin. Does not Paul seem to you to have avenged Stephen on his own body, as he speaks, "I chastise my body, and bring [p. 208] it into subjection." [1 Cor 9:27]

Pseudo-Aug., Hil. Quaest. V. and N. Test. q. 68: And the souls of them that are slain cry out to be avenged; as the blood of Abel cried out of the ground not with a voice, but in spirit [margin note: ratione]. As the work is said to laud the workman, when he delights himself in the view thereof; for the saints are not so impatient as to urge on what they know will come to pass at the appointed time.

Chrys.: Note through what steps we have now ascended hither, and how He has set us on the very pinnacle of virtue. The first step is, not to begin to do wrong to any; the second, that in avenging a wrong done to us we be content with retaliating equal; the third, to return nothing of what we have suffered; the fourth, to offer one's self to the endurance of evil; the fifth, to be ready to suffer even more evil than the oppressor desires to inflict; the sixth, not to hate him of whom we suffer such things; the seventh, to love him; the eighth, to do him good; the ninth, to pray for him. And because the command is great, the reward proposed is also great, namely, to be made like unto God, "Ye shall be the sons of your Father which is in heaven."

Jerome: For whoso keeps the commandments of God is thereby made the son of God; he then of whom he here speaks is not by nature His son, but by his own will.

Aug., Serm. in Mont., i, 23: After that rule we must here understand of which John speaks, "He gave them power to be made the sons of God." One is His Son by nature; we are made sons by the power which we have received; that is, so far as we fulfil those things that we are commanded. So He says not, Do these things because ye are sons; but, do these things that ye may become sons.

In calling us to this then, He calls us to His likeness, for He saith, "He maketh His sun to rise on the righteous and the unrighteous." By the sun we may understand not this visible, but that of which it is said, "To you that fear the name of the Lord, the Sun of righteousness shall arise;" [Mal 4:2] and by the rain, the water of the doctrine of truth; for Christ was seen, and was preached to good as well as bad.

Hilary: Or, the sun and rain have reference to the baptism with water and Spirit.

Aug.: Or we may take it of this visible sun, and of the rain by which the fruits are nourished, as the wicked mourn in the book of Wisdom, [p. 209] "The Sun has not risen for us." [Wis 5:6] And of the rain it is said, "I will command the clouds that they rain not on it." [Isa 5:6] But whether it be this or that, it is of the great goodness of God, which is set forth for our imitation. He says not, 'the sun,' but, "His sun," that is, the sun which Himself has made, that hence we may be admonished with how great liberality we ought to supply those things that we have not created, but have received as a boon from Him.

Aug., Epist., 93, 2: But as we laud Him for His gifts, let us also consider how He chastises those whom He loves. For not every one who spares is a friend, nor every one who chastises an enemy; it is better to love with severity, than to use lenity wherewith to deceive [margin note: see Prov. 27:6].

Pseudo-Chrys.: He was careful to say, "On the righteous and the unrighteous;' for God gives all good gifts not for men's sake, but for the saints' sake, as likewise chastisements for the sake of sinners. In bestowing His good gifts, He does not separate the sinners from the righteous, that they should not despair; so in His inflictions, not the righteous from sinners that they should be made proud; and that the more, since the wicked are not profited by the good things they receive, but turn them to their hurt by their evil lives; nor are the good hurt by the evil things, but rather profit to increase of righteousness.

Aug., City of God, book 1, ch. 8: For the good man is not puffed up by worldly goods, nor broken by worldly calamity. But the bad man is punished in temporal losses, because he is corrupted by temporal gains. Or for another reason He would have good and evil common to both sorts of men, that good things might not be sought with vehement desire, when they were enjoyed even by the wicked; nor the evil things shamefully avoided, when even the righteous are afflicted by them.

Gloss, non occ.: To love one that loves us is of nature, but to love our enemy of charity. "If ye love them who love you, what reward have ye?" to wit, in heaven. None truly, for of such it is said, "Ye have received your reward." But these things we ought to do, and not leave the other undone.

Rabanus: If then sinners be led by nature to shew kindness to those that love them, with how much greater shew of affection ought you not to embrace even those that do not love you?

For it follows, "Do not even the publicans so?" [p. 210] "The publicans" are those who collect the public imposts; or perhaps those who pursue the public business or the gain of this world.

Gloss. non occ.: But if you only pray for them that are your kinsfolk, what more has your benevolence than that of the unbelieving? Salutation is a kind of prayer.

Rabanus: Ethnici, that is, the Gentiles, for the Greek word  is translated 'gens' in Latin; those, that is, who abide such as they were born, to wit, under sin.

Remig.: Because the utmost perfection of love cannot go beyond the love of enemies, therefore as soon as the Lord has bid us love our enemies, He proceeds, "Be ye then perfect, as your Father which is in heaven is perfect." He indeed is perfect, as being omnipotent; man, as being aided by the Omnipotent. For the word 'as' is used in Scripture, sometimes for identity, and equality, as in that, "As I was with Moses, so will I be with thee;" [Josh 1:5] sometimes to express likeness only as here.

Pseudo-Chrys.: For as our sons after the flesh resemble their fathers in some part of their bodily shape, so do spiritual sons resemble their father God, in holiness.

https://dhspriory.org/thomas/english/CAMatthew.htm#5

5. "And when thou prayest, thou shalt not be as the hypocrites are; for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.

6. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly."

Pseudo-Chrys.: Solomon says, "Before prayer, prepare thy soul." This he does who comes to prayer doing alms; for good works stir up the faith of the heart, and give the soul confidence in prayer to God. Alms then are a preparation for prayer, and therefore the Lord after speaking of alms proceeds accordingly to instruct us concerning prayer.

Aug., Serm. in Mont., ii, 3: He does not now bid us pray, but instructs us how we should pray; as above He did not command us to do alms, but shewed the manner of doing them.

Pseudo-Chrys.: Prayer is as it [p. 218] were a spiritual tribute which the soul offers of its own bowels. Wherefore the more glorious it is, the more watchfully ought we to guard that it is not made vile by being done to be seen of men.

Chrys.: He calls them hypocrites, because feigning that they are praying to God, they are looking round to men; and He adds, "they love to pray in the synagogues."

Pseudo-Chrys.: But I suppose that it is not the place that the Lord here refers to, but the motive of him that prays; for it is praiseworthy to pray in the congregation of the faithful, as it is said, "in your Churches bless ye God." [Ps. 68:26]

Whoever then so prays as to be seen of men does not look to God but to man, and so far as his purpose is concerned he prays in the synagogue. But he, whose mind in prayer is wholly fixed on God, though he pray in the synagogue, yet seems to pray with himself in secret. "In the corners of the streets," namely, that they may seem to be praying retiredly, and thus earn a twofold praise, both that they pray, and that they pray in retirement.

Gloss. ord.: Or, "the corners of the streets," are the places where one way crosses another, and makes four cross-ways.

Pseudo-Chrys.: He forbids us to pray in an assembly with the intent of being seen of that assembly, as He adds, "that they may be seen of men." He that prays therefore should do nothing singular that might attract notice; as crying out, striking his breast, or reaching forth his hands.

Aug.: Not that the mere being seen of men is an impiety, but the doing this, in order to be seen of men.

Chrys.: It is a good thing to be drawn away from the thought of empty glory, but especially in prayer. For our thoughts are apt to stray of themselves; if then we address ourselves to prayer with this disease upon us, how shall we understand those things that are said by us?

Aug.: The privity of other men is to be so far shunned by us, as it leads us to do any thing with this mind that we look for the fruit of their applause.

Pseudo-Chrys.: "Verily I say unto you, they have received their reward," for every man where he sows there he reaps, therefore they who pray because of men, not because of God, receive praise of men, not of God.

Chrys.: He says, have received, because God was ready to give them that reward which comes from Himself, but they prefer rather that which comes from men. He then goes on [p. 219] to teach how we should pray.

Jerome: This if taken in its plain sense teaches the hearer to shun all desire of vain honour in praying.

Pseudo-Chrys.: That none should be there present save he only who is praying, for a witness impedes rather than forwards prayer.

Cyprian, Tr. vii. 2: The Lord has bid us in His instructions to pray secretly in remote and withdrawn places, as best suited to faith; that we may be assured that God who is present every where hears and sees all, and in the fulness of His Majesty penetrates even hidden places.

Pseudo-Chrys.: We may also understand by "the door of the chamber," the mouth of the body; so that we should not pray to God with loudness of tone, but with silent heart, for three reasons. First, because God is not to be gained by vehement crying, but by a right conscience, seeing He is a hearer of the heart; secondly, because none but thyself and God should be privy to your secret prayers; thirdly, because if you pray aloud, you hinder any other from praying near you.

Cassian, Collat. ix, 35: Also we should observe close silence in our prayers, that our enemies, who are ever most watchful to ensnare us at that time, may not know the purport of our petition.

Aug.: Or, by our chambers are to be understood our hearts, of which it is spoken in the fourth Psalm; "What things ye utter in your hearts, and wherewith ye are pricked in your chambers." [Ps 4:4] "The door" is the bodily senses; without are al worldly things, which, enter into our thoughts through the senses, and that crowd of vain imaginings which beset us in prayer.

Cyprian, Tr. vii, 20: What insensibility is it to be snatched wandering off by light and profane imaginings, when you are presenting your entreaty to the Lord, as if there were aught else you ought rather to consider than that your converse is with God! How can you claim of God to attend to you, when you do not attend to yourself? This is altogether to make no provision against the enemy; this is when praying to God, to offend God's Majesty by the neglectfulness of your prayer.

Aug.: The door then must be shut, that is, we must resist the bodily sense, that we may address our Father in such spiritual prayer as is made in the inmost spirit, where we pray to Him truly in secret.

Remig.: Let it be enough for you that He alone know your [p. 220] petitions, who knows the secrets of all hearts; for He Who sees all things, the same shall listen to you.

Chrys.: He said not 'shall freely give thee,' but, "shall reward thee;" thus He constitutes Himself your debtor.

https://dhspriory.org/thomas/english/CAMatthew.htm#6

[Philip G.]

John Lamb - can you give examples of how God causes us to do meritorious works through our free will?  Because, one of the teachings of merit is that it must be free from "external coaction and internal necessity"(ludwig ott). St. Jerome says, where necessity is, there is no reward.  How is this cause of God different from external coaction and internal necessity?  I ask, because I do not find use of the word cause  under the conditions of supernatural merit.  If you are referring to a God that rewards, then yes, God causes us to merit.  Because, a reward implies merit, and God rewards.