Saint Augustine (354-430)

Of Grace and Free Will

Translated by Peter Holmes

Chapter 4

It is, however, to be feared lest all these and similar testimonies of Holy Scripture (and undoubtedly there are a great many of them), in the maintenance of free will, be understood in such a way as to leave no room for God’s assistance and grace in leading a godly life and a good conversation, to which the eternal reward is due; and lest poor wretched man, when he leads a good life and performs good works (or rather thinks that he leads a good life and performs good works), should dare to glory in himself and not in the Lord, and to put his hope of righteous living in himself alone; so as to be followed by the prophet Jeremiah’s malediction when he says, “Cursed is the man who has hope in man, and maketh strong the flesh of his arm, and whose heart departeth from the Lord.” Understand, my brethren, I pray you, this passage of the prophet. Because the prophet did not say, “Cursed is the man who has hope in his own self,” it might seem to some that the passage, “Cursed is the man who has hope in man,” was spoken to prevent man having hope in any other man but himself. In order, therefore, to show that his admonition to man was not to have hope in himself, after saying, “Cursed is the man who has hope in man,” he immediately added, “And maketh strong the flesh of his arm.” He used the word “arm” to designate power in operation. By the term “flesh,” however, must be understood human frailty. And therefore he makes strong the flesh of his arm who supposes that a power which is frail and weak (that is, human) is sufficient for him to perform good works, and therefore puts not his hope in God for help. This is the reason why he subjoined the further clause, “And whose heart departeth from the Lord.” Of this character is the Pelagian heresy, which is not an ancient one, but has only lately come into existence. Against this system of error there was first a good deal of discussion; then, as the ultimate resource, it was referred to sundry episcopal councils, the proceedings of which, not, indeed, in every instance, but in some, I have despatched to you for your perusal. In order, then, to our performance of good works, let us not have hope in man, making strong the flesh of our arm; nor let our heart ever depart from the Lord, but let it say to him, “Be Thou my helper; forsake me not, nor despise me, O God of my salvation.”

Therefore, my dearly beloved, as we have now proved by our former testimonies from Holy Scripture that there is in man a free determination of will for living rightly and acting rightly; so now let us see what are the divine testimonies concerning the grace of God, without which we are not able to do any good thing. And first of all, I will say something about the very profession which you make in your brotherhood. Now your society, in which you are leading lives of continence, could not hold together unless you despised conjugal pleasure. Well, the Lord was one day conversing on this very topic, when His disciples remarked to Him, “If such be the case of a man with his wife, it is not good to marry.” He then answered them, “All men cannot receive this saying, save they to whom it is given.” And was it not to Timothy’s free will that the apostle appealed, when he exhorted him in these words: “Keep thyself continent”? He also explained the power of the will in this matter when He said, “Having no necessity, but possessing power over his own will, to keep his virgin.” And yet “all men do not receive this saying, except those to whom the power is given.” Now they to whom this is not given either are unwilling or do not fulfil what they will; whereas they to whom it is given so will as to accomplish what they will. In order, therefore, that this saying, which is not received by all men, may yet be received by some, there are both the gift of God and free will.

It is concerning conjugal chastity itself that the apostle treats, when he says, “Let him do what he will, he sinneth not if he marry”; and yet this too is God’s gift, for the Scripture says, “It is by the Lord that the woman is joined to her husband.” Accordingly the teacher of the Gentiles, in one of his discourses, commends both conjugal chastity, whereby adulteries are prevented, and the still more perfect continence which foregoes all cohabitation, and shows how both one and the other are severally the gift of God. Writing to the Corinthians, he admonished married persons not to defraud each other; and then, after his admonition to these, he added: “But I could wish that all men were even as I am myself,”—meaning, of course, that he abstained from all cohabitation; and then proceeded to say: “But every man hath his own gift of God, one after this manner, and another after that.” Now, do the many precepts which are written in the law of God, forbidding all fornication and adultery, indicate anything else than free will? Surely such precepts would not be given unless a man had a will of his own, wherewith to obey the divine commandments. And yet it is God’s gift which is indispensable for the observance of the precepts of chastity. Accordingly, it is said in the Book of Wisdom: “When I knew that no one could be continent, except God gives it, then this became a point of wisdom to know whose gift it was.” “Every man,” however, “is tempted when he is drawn away of his own lust, and enticed” not to observe and keep these holy precepts of chastity. If he should say in respect of these commandments, “I wish to keep them, but am mastered by my concupiscence,” then the Scripture responds to his free will, as I have already said: “Be not overcome of evil, but overcome evil with good.” In order, however, that this victory may be gained, grace renders its help; and were not this help given, then the law would be nothing but the strength of sin. For concupiscence is increased and receives greater energies from the prohibition of the law, unless the spirit of grace helps. This explains the statement of the great Teacher of the Gentiles, when he says, “The sting of death is sin, and the strength of sin is the law.” See, then, I pray you, whence originates this confession of weakness, when a man says, “I desire to keep what the law commands, but am overcome by the strength of my concupiscence.” And when his will is addressed, and it is said, “Be not overcome of evil,” of what avail is anything but the succour of God’s grace to the accomplishment of the precept? This the apostle himself afterwards stated; for after saying “The strength of sin is the law” he immediately subjoined, “But thanks be to God, who giveth us the victory, through our Lord Jesus Christ.” It follows, then, that the victory in which sin is vanquished is nothing else than the gift of God, who in this contest helps free will.

Wherefore, our Heavenly Master also says: “Watch and pray, that ye enter not into temptation.” Let every man, therefore, when fighting against his own concupiscence, pray that he enter not into temptation; that is, that he be not drawn aside and enticed by it. But he does not enter into temptation if he conquers his evil concupiscence by good will. And yet the determination of the human will is insufficient, unless the Lord grant it victory in answer to prayer that it enter not into temptation. What, indeed, affords clearer evidence of the grace of God than the acceptance of prayer in any petition? If our Saviour had only said, “Watch that ye enter not into temptation,” He would appear to have done nothing further than admonish man’s will; but since He added the words, “and pray,” He showed that God helps us not to enter into temptation. It is to the free will of man that the words are addressed: “My son, remove not thyself from the chastening of the Lord.” And the Lord said: “I have prayed for thee, Peter, that thy faith fail not.” So that a man is assisted by grace, in order that his will may not be uselessly commanded.

Chapter 3

Chapter 5