On Grace and Free Will

by St. Augustine of Hippo ( in A.D. 426 or 427)

With reference to those persons who so preach and defend man's free will, as boldly to deny, and endeavour to do away with, the grace of God which calls us to Him, and delivers us from our evil deserts, and by which we obtain the good deserts which lead to everlasting life: we have already said a good deal in discussion, and committed it to writing, so far as the Lord has vouchsafed to enable us. But since there are some persons who so defend God's grace as to deny man's free will, or who suppose that free will is denied when grace is defended, I have determined to write somewhat on this point to your Love, my brother Valentinus, and the rest of you, who are serving God together under the impulse of a mutual love. For it has been told me concerning you, brethren, by some members of your brotherhood who have visited us, and are the bearers of this communication of ours to you, that there are dissensions among you on this subject. This, then, being the case, dearly beloved, that you be not disturbed by the obscurity of this question, I counsel you first to thankGod for such things as you understand; but as for all which is beyond the reach of your mind, pray for understanding from the Lord, observing, at the same time peace and love among yourselves; and until He Himself lead you to perceive what at present is beyond your comprehension, walk firmly on the ground of which you are sure. This is the advice of the Apostle Paul, who, after saying that he was not yet perfect, Philippians 3:12 a little later adds, "Let us, therefore, as many as are perfect, be thus minded," Philippians 3:15 — meaning perfect to a certain extent, but not having attained to a perfection sufficient for us; and then immediately adds, "And if, in any thing, you be otherwise minded, God shall reveal even this unto you. Nevertheless, whereunto we have already attained, let us walk by the same rule." Philippians 3:16 For by walking in what we have attained, we shall be able to advance to what we have not yet attained—God revealing it to us if in anything we are otherwise minded—provided we do not give up what He has already revealed.



Now He has revealed to us, through His Holy Scriptures, that there is in a man a free choice of will. But how He has revealed this I do not recount in human language, but in divine. There is, to begin with, the fact that God's precepts themselves would be of no use to a man unless he had free choice of will, so that by performing them he might obtain the promised rewards. For they are given that no one might be able to plead the excuse of ignorance, as the Lord says concerning the Jews in the gospel: "If I had not come and spoken unto them, they would not have sin; but now they have no excuse for their sin." John 15:22 Of what sin does He speak but of that great one which He foreknew, while speaking thus, that they would make their own— that is, the death they were going to inflict upon Him? For they did not have "no sin" before Christ came to them in the flesh. The apostle also says: "The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold back the truth in unrighteousness; because that which may be known of God is manifest in them; for God has showed it unto them. For the invisible things of Him are from the creation of the world clearly seen— being understood by the things that are made— even His eternal power and Godhead, so that they are inexcusable." Romans 1:18-20 In what sense does he pronounce them to be "inexcusable," except with reference to such excuse as human pride is apt to allege in such words as, "If I had only known, I would have done it; did I not fail to do it because I was ignorant of it?" or, "I would do it if I knew how; but I do not know, therefore I do not do it"? All such excuse is removed from them when the precept is given them, or the knowledge is made manifest to them how to avoid sin.



There are, however, persons who attempt to find excuse for themselves even from God. The Apostle James says to such: "Let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither tempts He any man. But every man is tempted when he is drawn away of his own lust, and enticed. Then, when lust has conceived, it brings forth sin: and sin, when it is finished, brings forth death." James 1:13-15 Solomon, too, in his book of Proverbs, has this answer for such as wish to find an excuse for themselves from God Himself: "The folly of a man spoils his ways; but he blames God in his heart." Proverbs 19:3 And in the book of Ecclesiasticus we read: "Say not, It is through the Lord that I fell away; for you ought not to do the things that He hates: nor say, He has caused me to err; for He has no need of the sinful man. The Lord hates all abomination, and they that fear God love it not. He Himself made man from the beginning, and left him in the hand of His counsel. If you be willing, you shall keep His commandments, and perform true fidelity. He has set fire and water before you: stretch forth your hand unto whether you will. Before man is life and death, andwhichsoever pleases him shall be given to him. " Sirach 15:11-17 Observe how very plainly is set before our view the free choice of the human will.



What is the import of the fact that in so many passages God requires all His commandments to be kept and fulfilled? How does He make this requisition, if there is no free will? What means "the happy man," of whom the Psalmist says that "his will has been the law of the Lord"? Does he not clearly enough show that a man by his own will takes his stand in the law of God? Then again, there are so many commandments which in some way are expressly adapted to the human will; for instance, there is, "Be not overcome of evil," Romans 12:1 and others of similar import, such as, "Be not like a horse or a mule, which have no understanding;" and, "Reject not the counsels of your mother;" Proverbs 1:8 and, "Be not wise in your own conceit;" Proverbs 3:7 and, "Despise not the chastening of the Lord;" Proverbs 3:11 and, "Forget not my law;" Proverbs 3:1 and, "Forbear not to do good to the poor;" Proverbs 3:27 and, "Devise not evil against your friend;" Proverbs 3:29 and, "Give no heed to a worthless woman;" Proverbs 5:2 and, "He is not inclined to understand how to do good;" and, "They refused to attend to my counsel;" Proverbs 1:30 with numberless other passages of the inspired Scriptures of the Old Testament. And what do they all show us but the free choice of the human will? So, again, in the evangelical and apostolic books of the New Testament what other lesson is taught us? As when it is said, "Lay not up for yourselves treasures upon earth;" Matthew 6:19 and, "Fear not them which kill the body;" Matthew 10:28 and, "If any man will come after me, let him deny himself;" Matthew 16:24 and again, "Peace on earth to men of good will." Luke 2:14 So also that the Apostle Paul says: "Let him do what he wills; he sins not if he marry. Nevertheless, he that stands steadfast in his heart, having no necessity, but has power over his own will, and has so decreed in his heart that he will keep his virgin, does well." 1 Corinthians 7:36-37 And so again, "If I do this willingly, I have a reward;" 1 Corinthians 9:17 while in another passage he says, "Be sober and righteous, and sin not;" 1 Corinthians 15:34 and again, "As you have a readiness to will, so also let there be a prompt performance;" 2 Corinthians 8:11 then he remarks to Timothy about the younger widows, "When they have begun to wax wanton against Christ, they choose to marry." So in another passage, "All that will to live godly in Christ Jesus shall suffer persecution;" 2 Timothy 3:12 while to Timothy himself he says, "Neglect not the gift that is in you." 1 Timothy 4:14 Then to Philemon he addresses this explanation: "That your benefit should not be as it were of necessity, but of your own will." Servants also he advises to obey their masters "with a good will." Ephesians 6:7 In strict accordance with this, James says: "Do not err, my beloved brethren . . . and have not the faith of our Lord Jesus Christ with respect to persons;" and, "Do not speak evil one of another." James 4:11 So also John in his Epistle writes, "Do not love the world," 1 John 2:15 and other things of the same import. Now wherever it is said, "Do not do this," and "Do not do that," and wherever there is any requirement in the divine admonitions for the work of the will to do anything, or to refrain from doing anything, there is at once a sufficient proof of free will. No man, therefore, when he sins, can in his heart blame God for it, but every man must impute the fault to himself. Nor does it detract at all from a man's own will when he performs any act in accordance with God. Indeed, a work is then to be pronounced a good one when a person does it willingly; then, too, may the reward of a good work be hoped for from Him concerning whom it is written, "He shall reward every man according to his works." Matthew 16:27


The excuse such as men are in the habit of alleging from ignorance is taken away from those persons who know God's commandments. But neither will those be without punishment who know not the law of God. "For as many as have sinned without law shall also perish without law; and as many as have sinned in the law shall be judged by the law." Romans 2:12 Now the apostle does not appear to me to have said this as if he meant that they would have to suffer something worse who in their sins are ignorant of the law than they who know it. [III.] It is seemingly worse, no doubt, "to perish" than "to be judged;" but inasmuch as he was speaking of the Gentiles and of the Jews when he used these words, because the former were without the law, but the latter had received the law, who can venture to say that the Jews who sin in the law will not perish, since they refused to believe in Christ, when it was of them that the apostle said, "They shall be judged by the law"? For without faith in Christ no man can be delivered; and therefore they will be so judged that they perish. If, indeed, the condition of those who are ignorant of the law of God is worse than the condition of those who know it, how can that be true which the Lord says in the gospel: "The servant who knows not his lord's will, and commits things worthy of stripes, shall be beaten with few stripes; whereas the servant who knows his lord's will, and commits things worthy of stripes, shall be beaten with many stripes"? Luke 12:47-48 Observe how clearly He here shows that it is a graver matter for a man to sin with knowledge than in ignorance. And yet we must not on this account betake ourselves for refuge to the shades of ignorance, with the view of finding our excuse therein. It is one thing to be ignorant, and another thing to be unwilling to know. For the will is at fault in the case of the man of whom it is said, "He is not inclined to understand, so as to do good." But even the ignorance, which is not theirs who refuse to know, but theirs who are, as it were, simply ignorant, does not so far excuse any one as to exempt him from the punishment of eternal fire, though his failure to believe has been the result of his not having at all heard what he should believe; but probably only so far as to mitigate his punishment. For it was not said without reason: "Pour out Your wrath upon the heathen that have not known You;" nor again according to what the apostle says: "When He shall come from heaven in a flame of fire to take vengeance on them that know not God." 2 Thessalonians 1:7-8 But yet in order that we may have that knowledge that will prevent our saying, each one of us, "I did not know," "I did not hear," "I did not understand;" the human will is summoned, in such words as these: "Wish not to be as the horse or as the mule, which have no understanding;" although it may show itself even worse, of which it is written, "A stubborn servant will not be reproved by words; for even if he understand, yet he will not obey." Proverbs 29:19 But when a man says, "I cannot do what I am commanded, because I am mastered by my concupiscence," he has no longer any excuse to plead from ignorance, nor reason to blame God in his heart, but he recognises and laments his own evil in himself; and still to such an one the apostle says: "Be not overcome by evil, but overcome evil with good;" Romans 12:21 and of course the very fact that the injunction, "Consent not to be overcome," is addressed to him, undoubtedly summons the determination of his will. For to consent and to refuse are functions proper to will.

Sayings of the Holy Fathers:

"Prayer is the lifting up of the mind and heart to God. From this it is evident that it is quite impossible for anyone to pray whose mind and heart are attached to anything carnal - for instance, to money or to honors - or who has in his heart passions such as hatred or envy for others, because passions usually contract the heart, in the same way as God expands it and gives it true freedom."

St. John of Kronstadt


"Just as by the rays of the sun the face of the earth is unveiled from the darkness of the atmosphere that enshrouds it, even so is prayer able to dissolve and scatter the clouds of passions from our soul, and make our mind transparent to the light of gladness and comfort, which, indeed, it customarily produces in our thoughts, but especially when it possesses material from the divine Scriptures and vigilance, which burnish the mind. For continual study in the writings of the saints fills the soul with incomprehensible wonder and divine gladness."


St. Isaac the Syrian


"Let the good thief show us the confidence we can have in pardon. He was not good because he was a thief, since his cruelty led him to that. His confession of guilt made him good. Think how incomprehensible is the mercy of our all-powerful God! The thief was caught red-handed in his thievery and hanged on a cross. There he confessed his guilt, there he was forgiven, there he was found worthy to hear Jesus say to him: 'Today you will be with me in paradise.' How can we begin to describe God's great goodness! How can we begin to value it? From a criminal's punishment the thief came to the prize for virtue."

St. Gregory the Great

Daily Reading:

Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak. But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things: Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts. Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all them that love our Lord Jesus Christ in sincerity. Amen.

And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son? And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country. And he said, Verily I say unto you, No prophet is accepted in his own country. But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land; But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian. And all they in the synagogue, when they heard these things, were filled with wrath, And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong. But he passing through the midst of them went his way,


Apostle beloved of Christ our God,/ hasten to deliver a defenceless people./ He Who allowed thee to recline on His breast/ receives thee bowing in prayer, O John the Theologian./ Implore Him to dispel heathen persistance/ and to grant us peace and mercy.

Renowned for thy fatherly teaching/ and the tirelessness of thy missionary endeavours, O Father Mawgan,/ thou art the inspiration of all who call on thee./ Entreat Christ our God that He would spare us to serve Him alone/ and thus attain the rewards of the Blessed.

Following in the footsteps of thy renowned kinsman Columba, O Father Colman Elo,/ thou didst bring many in the Celtic lands to Christ by thy preaching and virtuous life./ Pray that we who hymn thee may be given grace to follow in thy footsteps that our souls may be saved.

Who can tell of thy mighty works, O beloved Saint?/ Thou didst pour forth miracles./ Thou art a source of healing and dost intercede for our souls/ as Theologian and friend of Christ.

We bring to Thee in prayer, O Christ, great Anthony and the assembly of the God-bearing Fathers;/ they are a fiery Pillar and a brilliant sun shining from the Kievan Caves./ By their prayers grant grace to our monastery and great mercy to our souls.
Let us honour with praises the ascetic choir/ as we behold them with our minds and in spirit./ As we venerate their relics, let us bring gifts of love,/ for they pray to God for our souls.

Daily Reading:

Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband. Children, obey your parents in the Lord: for this is right. Honour thy father and mother; which is the first commandment with promise; That it may be well with thee, and thou mayest live long on the earth. And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord. Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart; With good will doing service, as to the Lord, and not to men: Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.

And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read. And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written, The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, To preach the acceptable year of the Lord. And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. And he began to say unto them, This day is this scripture fulfilled in your ears. And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son?



Champion of virtue and warrior of Christ,/ thou didst contend against earthly passions;/ thou wast a model to thy disciples in vigil, chant and fasting/ and the Holy Spirit came and dwelt in thee./ As thou hast boldness towards the Trinity remember thy flock/ and visit thy children as thou didst promise,/ O holy Father Sergius.

As an ascetic thou didst hide thy womanhood/ and thy falling asleep was an amazement, O Euphrosyne./ Though a woman, thou didst toil as a man/ and by thy prayers thou dost save those who honour thee.

The noble Brychan, obeying God's will, bestowed on the Church a galaxy of saints to illumine our land./ As in Angelsey thou didst labour for Christ, O holy Caian,/ cease not in thy labour of prayer that we may be granted salvation for our souls.

Truly thou art hymned, O Hierarch Finbar,/ as a Father of monastics and shepherd of souls./ Seeing our plight and feeling for us in our great necessity,/ cease not to intercede with Christ our God/ that He will raise up in our days pastors of thy stature to lead us into the way of Truth.

Wounded with love for Christ and eagerly following Him,/ thou didst spurn all carnal desire and shine as the sun on thy fatherland./ Christ has given thee the gift of wonderworking./ Remember us who honour thy memory and cry: Rejoice, Sergius our holy Father.

Desiring the life on high and forsaking all earthly pleasures/ thou didst live as a man among men, O holy Euphrosyne./ For the sake of Christ thy Bridegroom/ thou didst spurn earthly betrothal.


We bring to Thee in prayer, O Christ, great Anthony and the assembly of the God-bearing Fathers;/ they are a fiery Pillar and a brilliant sun shining from the Kievan Caves./ By their prayers grant grace to our monastery and great mercy to our souls.

Let us honour with praises the ascetic choir/ as we behold them with our minds and in spirit./ As we venerate their relics, let us bring gifts of love,/ for they pray to God for our souls.