How does the Roman Catholic Church interpret predestination? I've been trying to determine how the Roman Catholic church interprets the idea of predestination.  From what I have found so far it appears to be a view more rooted in single predestination, though I have yet to find a credible source that adequately explains this.  

I will specify my question to how does the Roman Catholic Church interpret the Calvinist view of single or double predestination?
Against the Calvinist doctrine on predestination, the Council of Trent's 6th session (Decree on Justification) says:

CANON IV.—If any one saith, that man's free-will moved and excited by God, by assenting to God exciting and calling, nowise co-coperates towards disposing and preparing itself for obtaining the grace of Justification; that it can not refuse its consent, if it would, but that, as something inanimate, it does nothing whatever and is merely passive: let him be anathema.
CANON V.—If any one saith, that, since Adam's sin, the free-will of man is lost and extinguished; or, that it is a thing with only a name, yea a name without a reality, a figment, in fine, introduced into the Church by Satan: let him be anathema.
CANON VI.—If any one saith, that it is not in man's power to make his ways evil, but that the works that are evil God worketh as well as those that are good, not permissively only, but properly, and of himself, in such wise that the treason of Judas is no less his own proper work than the vocation of Paul: let him be anathema.
CANON XVII.—If any one saith, that the grace of Justification is only attained to by those who are predestined unto life; but that all others who are called, are called indeed, but receive not grace, as being, by the divine power, predestined unto evil: let him be anathema.
CANON XVIII.—If any one saith, that the commandments of God are, even for one that is justified and constituted in grace, impossible to keep: let him be anathema.

See also Fr. Réginald Garrigou-Lagrange, O.P.'s Reality ch. 11 (Providence And Predestination) and Predestination (esp. pp. 117f. on Protestantism, which mentions Calvin's theory).