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On Grace and Free Will

St. Augustine of Hippo

2h 8m read
Post-Nicene

De Gratia et Libero Arbitrio, written to the monks of Hadrumetum around 426–427, defending both the reality of free will and the necessity of divine grace for any meritorious human act.

Table of Contents

1Extract from Augustin’s Retractations2Two Letters Written by Augustin to Valentinus and the Monks of Adrumetum3Letter I4Letter II5Abstract6The Occasion and Argument of This Work7He Proves the Existence of Free Will in Man from the Precepts Addressed to Him by God8Sinners are Convicted When Attempting to Excuse Themselves by Blaming God, Because They Have Free Will9The Divine Commands Which are Most Suited to the Will Itself Illustrate Its Freedom10He Shows that Ignorance Affords No Such Excuse as Shall Free the Offender from Punishment; But that to Sin with Knowledge is a Graver Thing Than to Sin in Ignorance11God’s Grace to Be Maintained Against the Pelagians; The Pelagian Heresy Not an Old One12Grace is Necessary Along with Free Will to Lead a Good Life13Conjugal Chastity is Itself the Gift of God14Entering into Temptation. Prayer is a Proof of Grace15Free Will and God’s Grace are Simultaneously Commended16Other Passages of Scripture Which the Pelagians Abuse17He Proves Out of St. Paul that Grace is Not Given According to Men’s Merits18The Grace of God is Not Given According to Merit, But Itself Makes All Good Desert19Paul First Received Grace that He Might Win the Crown20The Pelagians Profess that the Only Grace Which is Not Given According to Our Merits is that of the Forgiveness of Sins21Paul Fought, But God Gave the Victory: He Ran, But God Showed Mercy22The Faith that He Kept Was the Free Gift of God23Faith Without Good Works is Not Sufficient for Salvation24How is Eternal Life Both a Reward for Service and a Free Gift of Grace?25The Question Answered. Justification is Grace Simply and Entirely, Eternal Life is Reward and Grace26Chapter 21 [IX.]—Eternal Life is “Grace for Grace.”27Who is the Transgressor of the Law? The Oldness of Its Letter. The Newness of Its Spirit28The Pelagians Maintain that the Law is the Grace of God Which Helps Us Not to Sin29Who May Be Said to Wish to Establish Their Own Righteousness. ‘God’s Righteousness,’ So Called, Which Man Has from God30As The Law is Not, So Neither is Our Nature Itself that Grace by Which We are Christians31The Pelagians Contend that the Grace, Which is Neither the Law Nor Nature, Avails Only to the Remission of Past Sins, But Not to the Avoidance of Future Ones32Grace Effects the Fulfilment of the Law, the Deliverance of Nature, and the Suppression of Sin’s Dominion33Faith is the Gift of God34God is Able to Convert Opposing Wills, and to Take Away from the Heart Its Hardness35The Grace by Which the Stony Heart is Removed is Not Preceded by Good Deserts, But by Evil Ones36Free Will Has Its Function in the Heart’s Conversion; But Grace Too Has Its37In What Sense It is Rightly Said That, If We Like, We May Keep God’s Commandments38A Good Will May Be Small and Weak; An Ample Will, Great Love. Operating and Co-operating Grace39The Apostle’s Eulogy of Love. Correction to Be Administered with Love40Commendations of Love41Love Commended by Our Lord Himself42The Love Which Fulfils the Commandments is Not of Ourselves, But of God43We Would Not Love God Unless He First Loved Us. The Apostles Chose Christ Because They Were Chosen; They Were Not Chosen Because They Chose Christ44The Spirit of Fear a Great Gift of God45The Ignorance of the Pelagians in Maintaining that the Knowledge of the Law Comes from God, But that Love Comes from Ourselves46The Wills of Men are So Much in the Power of God, that He Can Turn Them Whithersoever It Pleases Him47God Does Whatsoever He Wills in the Hearts of Even Wicked Men48God Operates on Men’s Hearts to Incline Their Wills Whithersoever He Pleases49Gratuitous Grace Exemplified in Infants50The Reason Why One Person is Assisted by Grace, and Another is Not Helped, Must Be Referred to the Secret Judgments of God51Understanding and Wisdom Must Be Sought from God