XXII-XXIV: theoretical and practical uses
XXII. Still concerning mode: there follows a manifold use. The first is theoretical, both for confirmation of orthodox faith and for elenchus and refutation of various error. XXIII. For this doctrine confirms the catholic faith concerning God's omniscience; and it refutes those who confuse the distinct modes of divine science, who set absolute foreknowledge of things certainly future before the divine decree, make it the cause of things, and from the certainty of divine foreknowledge take away the contingency of things.
Things are not future because God knows them, but because they are future they are known by God — Origen, Chrysostom, Ambrose; Augustine speaks of active science joined with will and power. XXIV. The other use is practical: pedagogical, corrective, consolatory — that we may live holily in God's eyes (Psalm 139); that we may beware evils of fault; that the conscience of things well done may be consoled against unjust judgments, by the argument of Psalm 7; 1 Corinthians 4:5; 2 Corinthians 10:18.
Latin
XXII. Adhuc de modo: sequitur usus plurifarius. Primus est theoreticus, tum ad confirmationem fidei orthodoxae, tum ad elenchum et refutationem erroris varii. XXIII. Confirmat enim haec doctrina fidem catholicam de Dei omniscientia; et refutat eos qui distinctos divinae scientiae modos confundunt, praescientiam absolutam de rebus certo futuris decreto divino anteponunt, rerumque causam faciunt, et e certitudine divinae praescientiae rerum contingentiam tollunt. Res non ideo futurae quia Deus novit, sed quia futurae sunt a Deo cognoscuntur — Origenes, Chrysostomus, Ambrosius; Augustinus de scientia activa cum voluntate et potentia conjuncta loquitur. XXIV. Alter usus est practicus: paedeuticus, epanorthoticus, paracleticus — ut in oculis Dei sancte vivamus, Psal. CXXXIX; ut mala culpae caveamus; ut conscientia rerum bene gestarum adversus iniqua judicia consoletur, argumento Psal. VII; I Cor. IV.5; II Cor. X.18.