Faith and Philosophy 20 (4):460-478 (2003)

Lynne Rudder Baker
University of Massachusetts, Amherst
The prevailing view of Christian philosophers today seems to be that Christianity requires a libertarian conception of free will. Focusing on Augustine’s mature anti-Pelagian works, I try to show that the prevailing view is in error. Specifically, I want to show that---on Augustine’s view of grace-a libertarian account of free will is irrelevant to salvation. On Augustine’s view, the grace of God through Christ is sufficient as weIl as necessary for salvation. Salvation is entirely in the hands of God, totally independent of anything that any human being might do. And faith, the human response to salvation, is best understood in terms of a compatibilist account of freedom
Keywords Contemporary Philosophy  Philosophy and Religion
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ISBN(s) 0739-7046
DOI 10.5840/faithphil20032045
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References found in this work BETA

Free Will Remains a Mystery.Peter van Inwagen - 2000 - Philosophical Perspectives 14:1-20.
Freedom and Action.Roderick Chisholm - 1966 - In Keith Lehrer (ed.), Freedom and Determinism. Random House.
Augustine on Free Will.Eleonore Stump - 2001 - In Eleonore Stump & Norman Kretzmann (eds.), The Cambridge Companion to Augustine. Cambridge University Press. pp. 124--47.
Two Accounts of Providence.Thomas Flint - 1988 - In Thomas V. Morris (ed.), Divine and Human Action: Essays on the Metaphysics of Theism. Cornell University Press. pp. 147-181.

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Citations of this work BETA

How to Think About the Problem of Free Will.Peter van Inwagen - 2008 - The Journal of Ethics 12 (3-4):327 - 341.
Tracing and Heavenly Freedom.Benjamin Matheson - 2018 - International Journal for Philosophy of Religion 84 (1):57-69.
Buddhist Perspectives on Free Will: Agentless Agency?Rick Repetti (ed.) - 2016 - London, UK: Routledge / Francis & Taylor.
Sin and Implicit Bias.Leigh C. Vicens - 2018 - Journal of Analytic Theology 6:100-111.
Some Problems of Heavenly Freedom.Simon Kittle - 2018 - TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2 (2):97-115.

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