City of God (Penguin Classics) (39 page)
Read City of God (Penguin Classics) Online
Authors: Saint Augustine
Now what was it that Cicero so dreaded in prescience of the future, that he struggled to demolish the idea by so execrable a line of argument? He reasoned that if all events are foreknown, they will happen in the precise order of that foreknowledge; if so, the order is determined in the prescience of God. If the order of events is determined, so is the causal order; for nothing can happen unless preceded by an efficient cause. If the causal order is fixed, determining all events, then all events, he concludes, are ordered by destiny. If this is true, nothing depends on us and there is no such thing as free will. ‘Once we allow this,’ he says, ‘all human life is overthrown. There is no point in making laws, no purpose in expressing reprimand or approbation, censure or encouragement; there is no justice in establishing rewards for the good and penalties for the evil.’
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It is to avoid those consequences, discreditable and absurd as they are, and perilous to human life, that Cicero refuses to allow any foreknowledge. And he constrains the religious soul to this dilemma, forcing it to choose between those propositions: either there is some scope for our will, or there is foreknowledge. He thinks that both cannot be true; to affirm one is to deny the other. If we choose foreknowledge, free will is annihilated; if we choose free will, prescience is abolished. And so, being a man of eminent learning, a counsellor of wide experience and practiced skill in matters affecting human life, Cicero chooses free will. To support this, he denies foreknowledge and thus, in seeking to make men free, he makes them irreverent. For the religious mind chooses both, foreknowledge as well as liberty; it acknowledges both, and supports both in pious faith. ‘How?’ asks Cicero. If there is prescience of the future, the logical consequences entailed lead to the conclusion that nothing depends on our free will. And further, if anything does so depend, then, by the converse logical process, we reach the position that there is no foreknowledge. The argument proceeds thus: if there is free will, everything does not happen by fate; if everything does not happen by fate, there is not a fixed order of all causes; if there is not a fixed order of all causes, there is not a fixed order of events for the divine prescience, for these events cannot take place unless preceded by efficient causes; if there is not a fixed order for God’s prescience, everything does not happen as he has foreknown them as due to happen. Thus, he concludes, if everything does not happen as foreknown by God, then there is in him no foreknowledge of all the future.
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Against such profane and irreverent impudence we assert both that
God knows all things before they happen and that we do by our free will everything that we feel and know would not happen without our volition. We do not say that everything is fated; in fact we deny that anything happens by destiny. For we have shown that the notion of destiny, in the accepted sense, referring to conjunction of stars at the time of conception or birth, has no validity, since it asserts something which has no reality. It is not that we deny a causal order where the will of God prevails; but we do not describe it by the word ‘fate’, unless perhaps if we understand fate to be derived from
fari
(speak),
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that is from the act of speaking. We cannot in fact deny that it is written in Scripture, ‘God has spoken once, and I have heard those two things: that the power belongs to God; and that mercy belongs to you, Lord, and you render to each in accordance with his works.’
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The words ‘has spoken
once’
mean ‘he has spoken
immovably,’
that is, unalterably, just as he knows unalterably all that is to happen and what he himself is going to do. For this reason we should be able to use the word ‘fate’, deriving it from
fari
, except that this word is generally used in a different sense, a sense to which we should not wish men’s hearts to be directed.
Now if there is for God a fixed order of all causes, it does not follow that nothing depends on our free choice. Our wills themselves are in the order of causes, which is, for God, fixed, and is contained in his foreknowledge, since human acts of will are the causes of human activities. Therefore he who had prescience of the causes of all events certainly could not be ignorant of our decisions, which he foreknows as the causes of our actions.
Cicero’s own concession
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that nothing happens unless preceded by an efficient cause is enough to refute him in the present question. It does not help his case to assert that while no event is causeless, not every cause is the work of destiny, since there are fortuitous causes, natural, and voluntary causes. It is enough that he admits that every event must be preceded by a cause. For our part, we do not deny the existence of causes called ‘fortuitous’ (from the same root as the word ‘fortune’); only we say that they are hidden causes and attribute them to the will, either of the true God, or of spirits of some kind. The ‘natural’ causes we do not detach from the will of God, the author and creator of all nature. The ‘voluntary’ causes come from God, or from angels, or men, or animals – if indeed one can apply the notion of will to the movements of beings devoid of reason, which carry out actions
in accordance with their nature, to achieve some desire or to avoid some danger. By the wills of angels I mean both the wills of the good angels of God, as we call them, and of the evil ‘angels of the devil’, or even ‘demons’. The same applies to the wills of men; there are those of good men, and those of evil.
This implies that the only efficient causes of events are voluntary causes, that is, they proceed from that nature which is the ‘breath of life’. (‘Breath’ also refers to the air or the wind; but since that is corporeal, it is not the ‘breath of life’.) The breath of life, which gives life to everything, and is the creator of every body and every created spirit (breath), is God himself, the uncreated spirit. In his will rests the supreme power, which assists the good wills of created spirits, sits in judgement on the evil wills, orders all wills, granting the power of achievement to some and denying it to others. Just as he is the creator of all natures, so he is the giver of all power of achievement, but not of all acts of will. Evil wills do not proceed from him because they are contrary to the nature which proceeds from him. Bodies are mostly subject to wills, some to our wills – that is to the wills of mortal beings, the wills of men rather than of animals – the others to the wills of angels. But all bodies are subject above all to the will of God, and to him all wills also are subject, because the only power they have is the power that God allows them.
Thus the cause which is cause only, and not effect, is God. But other causes are also effects, as are all created spirits and in particular the rational spirits. Corporeal causes, which are more acted upon than active, are not to be counted among efficient causes, since all they can achieve is what is achieved through them by the wills of spirits. How then does the order of causes, which is fixed in the prescience of God, result in the withdrawal of everything from dependence on our will, when our acts of will play an important part in that causal order? Let Cicero dispute with those who assert that this causal order is decided by destiny, or rather who give that order the name of destiny, or fate – a position which shocks us particularly because of that word ‘fate’, which is generally understood in a way which corresponds to nothing in the real world. But when Cicero denies that the order of all causes is completely fixed and perfectly known to God’s foreknowledge we execrate his opinion even more than do the Stoics. For either he denies the existence of God, which indeed he has been at pains to do, in the person of a disputant in his treatise
On the Nature of the Gods;
or else, if he acknowledges God’s existence while denying his foreknowledge, he is even so saying, in effect, exactly what ‘the fool has said in his
heart’; for he is saying, ‘God does not exist.’
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For a being who does not know all the future is certainly not God.
Thus our wills have only as much power as God has willed and foreknown; God, whose foreknowledge is infallible, has foreknown the strength of our wills and their achievements, and it is for that reason that their future strength is completely determined and their future achievements utterly assured. That is why, if I had decided to apply the term ‘destiny’ at all, I should be more ready to say that the destiny of the weak is the will of the stronger, who has the weak in his power, than to admit that destiny, in the Stoic sense of ‘the causal ordar’ (a use peculiar to Stoics, in conflict with the generally accepted one) does away with the free decision of our will.
10.
Are men’s wills under the sway of necessity
?
There is no need, then, to dread that ‘necessity’, through fear of which the Stoics took such pains to distinguish between the causes of things, withdrawing some of them from the sway of necessity, subjecting others to it, and classing our wills among the causes they wished to emancipate from necessity, for fear, I suppose, that they would not be free if subject to it. Now if, in our case, ‘necessity’ is to be used of what is not in our control, of what achieves its purpose whether we will or no – the ‘necessity’ of death, for example – then it is obvious that our wills, by the exercise of which we lead a good life or a bad, are not subject to a necessity of this kind. We do a great many things which we should not have done if we had not wished to. In the first place, our willing belongs to this class of acts. If we so wish, it exists; if we do not so wish, it does not; for we should not will, if we did not so wish.
If, on the other hand, we define ‘necessity’ in the sense implied when we say that it is necessary a thing should be thus, or should happen thus, I see no reason to fear that this would rob us of free will. We do not subject the life and the foreknowledge of God to necessity, if we say that it is ‘necessary’ for God to be eternal and to have complete foreknowledge; nor is his power diminished by saying that he cannot die or make a mistake. The reason why he cannot is that, if he could, his power would certainly be less; and he is rightly called ‘all-powerful’, although he has not the power to the, or to be mistaken. ‘All-powerful’ means that he does what he wills, and does not suffer what he does not will; otherwise he would be by no means all-powerful. It is just because he is all-powerful that there are some things he
cannot do. The same applies when we say that it is ‘necessary’ that when we will, we will by free choice. That statement is undisputable; and it does not mean that we are subjecting our free will to a necessity which abolishes freedom. Our wills are ours and it is our wills that affect all that we do by willing, and which would not have happened if we had not willed. But when anyone has something done to him against his will, here, again, the effective power is will, not his own will, but another’s But the power of achievement comes from God. For if there was only the will without the power of realization, that will would have been thwarted by a more powerful will. Even so, that will would have been a will, and the will not of another, but of him who willed, although it was incapable of realization. Hence, whatever happens to man against his will is to be attributed not to the wills of men, or angels, or any created spirits, but to the will of him who gives the power of realization.
It does not follow, then, that there is nothing in our will because God foreknew what was going to be in our will; for if he foreknew this, it was not nothing that he foreknew. Further, if, in foreknowing what would be in our will, he foreknew something, and not nonentity, it follows immediately that there is something in our will, even if God foreknows it. Hence we are in no way compelled either to preserve God’s prescience by abolishing our free will, or to safeguard our free will by denying (blasphemously) the divine foreknowledge. We embrace both truths, and acknowledge them in faith and sincerity, the one for a right belief, the other for a right life. And yet a man’s life cannot be right without a right belief about God. Therefore, let us never dream of denying his foreknowledge in the interests of our freedom; for it is with his help that we are, or shall be, free.
By the same token, it is not true that reprimands, exhortations, praise and blame are useless, because God has knowledge of them before; they are of the greatest efficacy in so far as he has foreknown that they would be effective. And prayers are effectual in obtaining all that God foreknew that he would grant in answer to them; and it is with justice that rewards are appointed for good actions and punishments for sins. The fact that God foreknew that a man would sin does not make a man sin; on the contrary, it cannot be doubted that it is the man himself who sins just because he whose prescience cannot be mistaken has foreseen that the man himself would sin. A man does not sin unless he wills to sin; and if he had willed not to sin, then God would have foreseen that refusal.
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God’s universal providence, by whose laws the whole scheme of things is governed
Thus God is the supreme reality, with his Word and the Holy Spirit – three who are one. He is the God omnipotent, creator and maker of every soul and every body; participation in him brings happiness to all who are happy in truth and not in illusion; he has made man a rational animal, consisting of soul and body; and when man sins he does not let him go unpunished, nor does he abandon him without pity. He has given, to good men and bad alike, the existence they share with the stones; he has given man reproductive life which he shares with the plants, the life of the senses, which he shares with the animals, and the life of the intellect, shared only with the angels. From him derives every mode of being, every species, every order, all measure, number, and weight. He is the source of all that exists in nature, whatever its kind, whatsoever its value, and of the seeds of forms, and the forms of seeds, and the motions of seeds and forms. He has given to flesh its origin, beauty, health, fertility in propagation, the arrangement of the bodily organs, and the health that comes from their harmony. He has endowed even the soul of irrational creatures with memory, sense, and appetite, but above all this, he has given to the rational soul thought, intelligence, and will. He has not abandoned even the inner parts of the smallest and lowliest creature, or the bird’s feather (to say nothing of the heavens and the earth, the angels and mankind) – he has not left them without a harmony of their constituent parts, a kind of peace. It is beyond anything incredible that he should have willed the kingdoms of men, their dominations and their servitudes, to be outside the range of the laws of his providence.
