Augustine and Freedom

Augustine and Freedom

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...

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...God's relationship to time changed when

time came into existence see William L. Craig, "God, Time and Eternity" Religious Studies

14 (1978): 497-503.

32.Norman L. Geisler, Philosophy of Religion (Grand Rapids: Zondervan, n.d.), note 10,

chapter 14, 331.

33.Cf., Lewis and Demarest, Integrative, vol. 1, op. cit., 310-328.

34. On Free Will," Book II, xv, 48, AEW, 166.

35. Ibid.

36."The Simplican," The Second Question, 3, ALW, 388.

37.Ibid., 12, op. cit., 394-395.

38.AEW, Book III, vi, 18,181.

39."The Simplican," The Second Question, 13, ALW, 395.

40.William L. Craig, The Only Wise God (Grand Rapids: Baker, 1987), 135. Though Craig

holds to fallen creatures having power to contrary, it is likely that middle knowledge is

still possible given the alternative view of freedom offered here (viz.,