Free Will and St. Augustine: Liberum Arbitrium

I do not believe in free will. Schopenhauer's words, "Man can indeed
do what he wants, but he cannot want what he wants," accompany me in
all situations throughout my life and reconcile me with the actions of others,
even if they are rather painful to me. This awareness of the lack of free
will keeps me from taking myself and my fellow men too seriously as acting and
judging individuals, and from losing good humor. Albert
Einstein 1932.

A great deal of my free-pondering time has been devoted to the question of free will. I know this may not seem a question that matters in every day life, but I think it does. If there is no free will, the criminal justice system is founded on a false premise. If no one, when we look hard enough, acts intentionally or knowingly, but only as they must based on determinism, there is no basis for the mens rea that is usually required for punishment. Punishment itself is undermined. The whole federal guideline scheme based on "just deserts" is wrong. Criminal defense work apart, rejection of free will impacts how we interact with other folks in day to day life.

An anonymous comment to my last blog on "free will" refers to a Catholic Encyclopedia entry that affirms "free will." I take this response seriously. A great deal of my understanding of "free will" comes from Augustine, Aquinas and other Scholastics, and Pascal. However, I am persuaded none of these would embrace the modern concept of "free will" as we use the term and as we wield the term, as if it were a bludgeon, to kill our fellows. I say this in a quite literal since; a juror to whom I spoke after the verdict, justified his decision to kill with the term "free will."

The usual translation of "LIBERUM ARBITRIUM" into English is "free will." However, when Augustine writes of liberum arbitrium, he describes something very different from the excuse we today use to imprison and execute each other in the penal system. Augustine discusses liberum arbitrium in the Book V of "The City of God." Augustine leaves no doubt that the will or power of God determines everything in the world and that God knows what the future will be before hand. Augustine even reconciles himself with those who call it "fate." "If anyone attributes their existence to fate, because he calls the will or the power of God itself by the name of fate, let him keep his opinion, but correct his language."

Augustine discusses the twins, Esau and Jacob, to show that astrology cannot be true. (My translation calls the astrologists "mathematicians.") They were born at the same time, but had completely different predetermined lives. Our question though is why one son was loved by his mother (and God), and the other was not, and whether either Esau or Jacob had any control over the outcome of their lives?

Augustine tells of those who believe in determinism, that is, those who believe those who believe fate is "the whole connection and train of causes which makes everything become what it does become" are not in disagreement with him, but merely in a verbal controversy, "since they attribute the s0-called order and connection of causes to the will and power of God most high, who is mostly rightly and most truly believed to know all things before they come to pass and to leave nothing unordained...."

Augustine qoutes verses of Annaeus Seneca, "The Fates do lead the man that follows willing: But the man that is unwilling, him they drag."

So then, if "the order and connection of causes" leaves nothing unordained, what room is there for Augustine for this thing, Liberum Arbitrium? To begin with, this word "will" which in Latin is "voluntas" and not "arbitrium" should probably be "decision" or "judgment" or "discernment." (Look at the franciscan-archive. org linked under the title).

God's will is something different, but in the Augustine writings regarding man, substitute the word "decision" for "will."

God creates the will of man. Augustine, says, "In His supreme will resides the power which acts on the wills of all created spirits, helping the good, judging the evil, controlling all, granting power to some, not granting it to others."

And, "Wherefore our wills also have just so much power as God willed and foreknew that they should have...."

Our decisions are ruled by necessity, according to Augustine. "But if we define necessity to be that according to which we say that it is necessary that anything be of such or such a nature, or be done in such and such a manner, I know not why we should have any dread of that necessity taking away the freedom of our will."

So, I don't believe Augustine or the Church embrace what we today call "free will." Pascal devotes "Provincial Letters" to this argument and makes it much better than I can.