Augustine on Free Will
Moreover, if we are swayed by the authority of the fathers—given their repeated use of the term "will"—their actual sentiments about it become evident through its application. St. Augustine, in particular, does not hesitate to characterize the will as "bound." Although he does, in certain instances, argue against those who negate the existence of free choice, he is clear about his stance when he remarks: "Let no one dare to deny free will in a way that excuses sin." Yet, he concedes that "the human will is not free without the aid of God's Spirit, as it succumbs to wicked desires." He also acknowledges that "after the will was conquered by the vice into which it fell, our nature lost its freedom." He reiterates that "free choice is captive and powerless to perform good." In light of this, is it not possible that he intends to provoke thought when he seems to jest about free choice, implying that it does exist in people, but not to absolve guilt? Is this not a pointed critique of the term itself, mocking its connotation of freedom? Therefore, while I might not quarrel significantly with someone employing this term in a sane context, I must emphasize that the use of this term is fraught with danger. Rather, it would greatly benefit the Church if we refrained from employing it. If someone seeks my advice, I would counsel them to abstain from its usage.
It might seem that I've set myself against a tide by acknowledging the ambivalence among all the ecclesiastical doctors, barring St. Augustine, when addressing this matter. Some may construe this admission as an effort to dismiss opposing views. However, my intention is straightforward—to offer readers an honest appraisal, guiding them to understand the actualities. My aim is to prevent them from ascribing undue significance to these doctors' teachings. Alas, readers would remain ensnared in uncertainty, as these fathers often vacillate. They occasionally strip human capabilities, urging reliance solely on God's grace, while at other times they attribute certain capacities to individuals, or at least give the appearance of doing so.
Nevertheless, it is not arduous to reveal through their utterances that, notwithstanding the ambiguity in their words, they do not hold human capabilities in high esteem, or, at the very least, hold them in meager regard, attributing the glory of good works entirely to the Holy Spirit. What else does St. Cyprian's oft-cited assertion, frequently referenced by St. Augustine, signify? "We must not boast about anything, for there is nothing good that is truly ours." This sentiment humbles a person entirely, compelling them to seek everything from God. Eucherius, the former bishop of Lyons, echoes a similar sentiment: "Christ is the tree of life, and whoever reaches out their hand to partake shall live. The tree of knowledge of good and evil is free choice, and whoever consumes its fruit shall perish." St. Chrysostom similarly proclaims that human nature is not merely tainted by sin but is wholly steeped in it. If nothing good resides within us and we are entirely consumed by sin, with no room to assess the value of free choice, how then can one apportion the credit for virtuous deeds between God and themselves? Although I could present numerous parallel citations from other fathers, to avoid any insinuation of bias, I refrain from a more exhaustive list. However, I confidently assert that even though the fathers occasionally veer towards excessive praise of free choice, their ultimate intent is to divert individuals from placing undue faith in their own abilities, compelling them to recognize that their true strength lies solely in God. Now, let us straightforwardly explore the essence of human nature.