CHAPTER TWO

The End To Which Lots Are Ordered Is Disclosed

             639. Because, therefore, among the things which pertain to the service of human life, something is required by means of lot, it is necessary that the search for information by lots tend to this--that certain things be adjusted to the service of human life. But regarding the things which enter into human usage, men are anxious first to have them in whatever way they can; secondly, to use them once they have them; and thirdly, to know the future result of their use. And because we cannot appropriate for our uses things that are of service to our life unless they be possessed in some way--things, however, according to their nature are common to all--it was necessary in order that men might separately use these, that they be in some way divided among men.

             640. Whenever, however, a division of common things can be effected by human endeavor and harmony of wills, then lots are not needed. But when human common sense does not suffice to make this division harmoniously, then men are accustomed to make the division by lot, according to Proverbs, "The lot suppresseth contentions."

             641. However, just as there is a distinction of possessions, so also there is one of honors or dignities. Whence, whenever it happens that some are unwilling harmoniously to choose one on whom a dignity should be conferred, they conclude that it should be required that this choice be made by lot. This was observed in the Old Law as well, so that certain individuals entered upon the office of high priest by lot. Whence it is said in chapter one of Saint Luke's Gospel that Zacharias was chosen by lot to burn the incense. Even Saul was elected king by lot, as is read in the First Book of Kings.

             642. On the other hand, as a doubt concerning the distribution of honors happens, so also in the case of the distribution of punishments. So therefore, if it is believed that someone is to be punished, but who is to be punished be unknown, it appears to some that this information ought to be sought by lot. For thus do we read that Jonah was thrown in the sea; also that Josue by mans of lot punished Achan who stole from the anathema, as is read in chapter seven of the Book of Josue.

             Therefore, the lot is in one way ordered to finding out who ought to have either a possession, or a dignity, or a punishment, and this may be called the distributive lot, because through it is divided that about which it is unknown how it should be divided. Whence also, the word sortior [to draw lots] seems to have been taken from sortes [lots].

             643. Moreover, just as a doubt may occur as to who should have a thing, so also whether a thing should be made use of, and whether it might be altogether expedient to do some thing. For every action is a use either of itself or of some other thing. Therefore, when such a doubt occurs about what ought to be done, if indeed this doubt can be resolved through human prudence, we are of the opinion that one should recur to a human counsel. But because as is said in the Book of Wisdom, "The thoughts of mortal men are fearful, and our counsels uncertain," where uncertainty cannot be fully met by human counsel, they should have recourse to a decision by lots. We read an example of this in Esther, where it says, "The lot was cast into an urn .... on what day and what month the nation of the Jews should be destroyed." And because a lot of this type takes the place of consultation, it may be called the advisory lot, ordained as it were to the asking of counsel.

             644. Men are also commonly solicitous about future events, from the knowledge of which man may be directed in doing or avoiding many things. And yet the knowledge of future events exceeds human effort, according to Ecclesiastes, "A great affliction for man because he is ignorant of things past, and things to come he cannot know by any messenger." Wherefore, in order to know something about future events, men sometimes think they ought to have recourse to lots, which type we call the divining lot, for they are called divines who foreknow certain things about the future, as if attributing to themselves that which is proper to God, according to Isaias, "Show the things that are to come hereafter, and we shall know that you are gods."