A point needs to be clarified on the meaning of the term predestination. I have found that the term, as used by most today, clearly implies an inevitability that denies free will. For example, I have heard such claims about Mary in regard to the incarnation. The claim goes that since she was predestined, she had no choice but to say yes to the incarnation; therefore, she had no free will in the matter. This is against the Catholic understanding of the matter. This was the case in the other thread I referenced above and this understanding is evident in this thread and, I believe, in general. It was this sense of predestination I declared that Catholics cannot believe in the other thread referenced above.
However, if you can conceive of predestination not conflicting with free will, but working with it, then, in that sense and in that sense only, the Catholic can (and indeed must) agree with the idea of predestination. However, predestination in the sense that one is not free to act according to one’s own will is anathema for Catholics. In regard to Romans 8:28-30, I found the following:
Rheims New Testament of 1582, Annotation on Romans 8:30 (modified with modern spelling) "Whom he hath predestined"
God’s eternal foresight, love, purpose, predestination, and election of his dear children, and in time their calling, justifying, glorifying by Christ, as all other acts and intentions of his divine will and providence toward their salvation, ought to be reverenced of all men with dreadful humility, and not be sought out or disputed on with presumptuous boldness and audacity, for it is the gulf that many proud persons, both in this age and always, have by God’s just judgment perished in, founding thereon most horrible blasphemies against God’s mercy, nature, and goodness, and diverse damnable errors against man’s free will, and against all good life and religion. This high conclusion is here set down for us, that we may learn to know of whom we ought to depend in all our life, by whom we expect our salvation, by whose providence all our graces, gifts, and works do stand: by what an everlasting gracious determination, our redemption, which is in Christ Jesus, was designed: & to give God unceasing thanks for our vocation and preferment to the state we be in, before the Jews, who deserved no better than they, before the light of his mercy shining upon us accepted us, and rejected them. But this said eminent truth of God’s eternal predestination stands (as we are bound to believe under pain of damnation, whether we understand how or no) & so Saint Augustine in all his divine works wrote of the same (De gratia & lib. arb. De corrept. & gratia. Ad articulos falso impossitos.) defends, declares, proves, and convinces that it does stand (I say) with man’s free will and the true liberty of his actions, and forces no man to be either ill or good, to sin or to virtue, to salvation or damnation, nor takes away the means or nature of merits, and cooperation with God to our own and other men’s salvation.
As you can see, the only type of predestination acceptable to Catholics is that which allows for the cooperation of free will and in which free will remains intact. Because most of the people with whom I have discussed the topic of predestination approach the idea as incompatible with free will, I have declared that Catholics cannot believe in such a thing. To the extent that predestination is viewed as incompatible with free will, it cannot be accepted by Catholics. However, the previous and Catholic view of God’s predestination, one which leaves us free to act according to our will, is in fact a part of the faith.