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Augustine And Freedom Essay, Research Paper

Augustine and Freedom: Some Tentative Philosophical Reflections

Evil-doing is neglect of eternal things and love of temporal things to the extent of

becoming subject to them. This is done by the free choice of the will . . . Free will

makes sin possible but it was given that man might live righteously.1

This is a brief summary of what Augustine believed regarding (1) the origin of sin and (2) the

purpose for which humanity was endowed with free choice of the will. Though insightful as it

may seem, Augustine’s statement will not set to rest all the issues raised by the notion of

human freedom and divine activity, since with free choice of the will come perplexing

questions that continue to rage in philosophical circles. Some questions, however, can be set

forth that outline parameters within which to begin understanding Augustine on the issue of

human freedom and its origins/causes.

If evil originates in the human will, from where does the will come? Are there any limitations to

human freedom? Is the human will neutral or does it have a bias toward good? A bias toward

evil? Where does free choice of the will come into play when individuals are saved by God’s

grace alone? What is meant by free will? On these questions, and many more related,

Augustine has been an immense help.

In this work an attempt will be made to illustrate Augustine’s view of free will. Such categories

as God’s sovereignty in election and salvation, the origin of evil and its impact upon humanity,

the justice of God, human responsibility and the providence of God in sanctification of the

believer will be utilized. Augustine’s understanding of human freedom should corroborate with

(1) the nature and character of God, (2) the integrity of Scripture and (3) human nature and

experience. Finally, an endeavor will be made toward a definition of free will that is faithful to

Scripture and Augustine.

It is important to say that this work is not meant to resolve the tension that has emerged

over the centuries between God and human freedom. Philosophical and theological variations

on this theme abound. The philosophical nature of the problem alone has resulted in countless

monolithic efforts, notwithstanding innumerable theological implications. If clarification should

result from this work, it would more than likely not be the product of this writer’s tentative

reflections on the issue. Rather, it would issue from the depth and breadth of wisdom given to

the Bishop of Hippo who’s intellect, for at least 1500 years, has enriched the Church of God.

It is necessary at the outset to expose what was doctrinally significant for Augustine during

the time of his writings on free will. His two most important works on freedom of the will are

De Libero Arbitrio (On Free Will) and De Gratia et Libero Arbitrio (On Grace and Free Will). The

former was written early (ca. 387-395) as a charge against the Manichees who believed the

world to be the arena within which two opposing forces were at war (good and evil). Human

activity, according to the Manichees, was determined by these two powers, which were

beyond any person’s control.

Augustine believed the Manichean error absolved individuals of moral responsibility. In De

Libero Arbitrio he was combating the Manichean heresy that evil’s origin was independent of

humanity. Instead, he demonstrates that evil is a product of liberum arbitrium or free choice

of the will. Moreover, Augustine explains why God gives freedom and that it is compatible with

divine foreknowledge.

The second work was written as a rejoinder to the Pelagian heresy. Though Pelagianism may

have been a response to the abuse of grace and the moral laxity of the Christian Church, it

was far from being a biblical alternative to Augustine’s teachings.2 In defending the grace of

God as the initial and effectual influence upon the soul’s conversion, Augustine was

interpreted as denying free choice of the will. Put simply, to defend grace is to deny freedom.

Pelagius maintained that humanity is born innocent of evil. That evil choices are made is not

denied by the Pelagians. Evil springs from bad examples in the environment which persons

imitate.3

Those influenced by Pelagius sought to defend free will in salvation and sanctification of the

saints at the expense of God’s grace. In De Gratia et Libero Arbitrio (ca. 426-427) Augustine

insists upon (1) the insufficiency of human efforts in meriting grace and (2) the undeserved,

necessary, and gratuitous assistance of God in saving and sanctifying the saints.

Augustine’s anthropology significantly contributes to his understanding of free will. Denying

Plato’s trichotomy, he affirms a dualistic view of existence; a soul-body distinction wherein an

integrative unity of existence obtains. “Regarding [humans] as neither the soul alone nor the

body alone but the combination of body and soul”4 is clear reference to Augustine’s dual

integration of human nature. The soul is immortal but not eternally existing (contra Plato) and

is “a certain substance, sharing in reason and suited to the task of ruling the body.”5 With this

framework in mind, one can proceed in asking questions regarding the constitution of the soul

and what moves it.

What motivates the will? How does one decide between options? What is behind the capacity

to choose? What is the

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