Tag: predestination

  • Aquinas vs Augustine: Exploring Their Perspectives on Theology and Free Will

    Aquinas vs Augustine: Exploring Their Perspectives on Theology and Free Will

    Theologians Thomas Aquinas and Augustine of Hippo stand as titans in the history of Christian thought, offering profound insights on various theological topics. Their perspectives on theology and free will have captivated scholars and sparked ongoing debates. In this article, we will delve into the divergent viewpoints of Aquinas and Augustine, shedding light on the nuances of their theological frameworks and the significance of their contributions.

    Further Reading:

    https://ideaexchange.uakron.edu/cgi/viewcontent.cgi?article=2387&context=honors_research_projects

    Augustine’s Understanding of Free Will

    Augustine, often referred to as one of the most influential thinkers in Christian history, approached the concept of free will from a distinctive angle. He posited that due to the inherent fallen nature of humanity, human beings are incapable of choosing genuine good without the transformative grace of God.

    Augustine believed that all humans are born with a deep inclination towards evil, known as “original sin,” which stems from the disobedience of Adam and Eve in the Garden of Eden. This fallen nature, according to Augustine, renders human free will deeply wounded and inclined towards evil.

    Contrary to Aquinas, Augustine emphasized the primacy of divine grace in the salvation of humanity.

    He argued that God’s grace is necessary for the regeneration and redemption of individuals, as human efforts alone are insufficient to overcome the pervasive effects of sin. Augustine’s theological framework, often referred to as “divine determinism,” places a greater emphasis on God’s sovereignty and predestination, with human choice being ultimately subject to God’s will.

    Aquinas’s Concept of Free Will

    In contrast to Augustine’s more pessimistic view of free will, Aquinas approached the concept with a more optimistic lens. He proposed that human beings possess the capacity for true freedom and the ability to choose between good and evil.

    Aquinas argued that God created human beings with free will, granting them the ability to make moral choices. He believed that free will is essential for the exercise of virtues and the pursuit of moral excellence. According to Aquinas, human actions are a result of deliberation and choice, allowing individuals to cooperate with the divine plan and live a virtuous life.

    Moreover, Aquinas posited that human free will is compatible with God’s divine foreknowledge. He argued that God’s knowledge of our choices does not diminish our freedom but rather transcends time itself. In Aquinas’s view, God’s omniscience and human free will exist harmoniously within a comprehensive divine plan.

    Theological Implications and Ongoing Debate

    The contrasting views of Aquinas and Augustine on free will have far-reaching implications for theological thought. While Augustine emphasized the fallen nature of humanity and the necessity of divine grace, Aquinas placed greater emphasis on human agency and the compatibility of free will with God’s attributes.

    These differing perspectives continue to inspire lively debates among theologians.

    Some argue for the compatibility of free will and divine sovereignty, building upon Aquinas’s framework. Others align more closely with Augustine’s emphasis on divine determinism and the essentiality of God’s grace for salvation.

    The ongoing dialogue between proponents of both viewpoints enriches our understanding of the complexities of human choice, divine grace, and the interplay between them. It invites us to explore the profound mysteries of faith from different angles and appreciate the multiplicity of theological perspectives.

    Thomas Aquinas and Augustine of Hippo have left an indelible mark on the theological landscape through their distinct perspectives on free will and theology.

    While Augustine emphasized the fallen nature of humanity and the necessity of divine grace, Aquinas advocated for the existence of true human freedom and its compatibility with God’s attributes.

    Their divergent viewpoints continue to inspire theological exploration and spark intellectual debates. The ongoing dialogue surrounding their perspectives enriches our understanding of the complexities of human choice, divine grace, and the intricacies of theological thought. By delving into the depths of their ideas, we gain profound insights into the nature of faith and the profound mysteries that lie at the heart of Christian theology.

    Resources:

    Saint Augustine – Stanford Encyclopedia of Philosophy

    Augustine and the Pelagian Controversy

    Handout: Augustine on the Will, Sin and Grace

    Martin Luther’s Trinitarian Hermeneutic of Freedom

  • The Predestination Of Jesus’ Betrayal and Death

    God Predetermined (destined)  Jesus ‘ Death

    While some may find it difficult to accept, the Scriptures make it clear that Jesus’ life, work and death had been preordained by God from  before the beginning of time.
    The Gospel of Mark provides an example in which we can see this truth being expressed:

    “For even the Son of Man did not come to be served, but to serve, and give his life as a ransom for many” 
Mark 10:45

    This verse reveals that Jesus was destined from eternity past to serve mankind through His sacrificial death on our behalf.

    In addition, there are numerous other passages throughout Scripture which point towards God’s predestined plan for Christ’s coming into this world.

    IT PLEASED THE LORD TO BRUISE HIS SON

    Isaiah 53 is filled with prophecies about what would happen when He came—His suffering and death—all written hundreds years prior!

    Yet it pleased the LORD to bruise him. 
He put him to grief. 
When you make his soul an offering for sin, 
He will see his offspring, 
He will prolong his days, 
and the pleasure of the LORD will prosper in his hand. 
Isaiah 53:10

    Those who afflicted and killed the Lord Jesus were instruments in God’s hands.

    Those who made Christ suffer: God was behind them, working out His will through their transgressions.

    He was delivered up by the determined purpose and foreknowledge of God, and you took him and by wicked hands crucified and killed him.
Acts 2:23

    God was works through the actions of wicked men in order to make fulfill His Will; Christ was a guilt offering for the sins of men.

    “MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?”

    In Psalm 22 David speaks prophetically about how Jesus would suffer at Calvary long before it ever happened.

    My God, my God, why have you forsaken me?
Why are you so far from helping me, and from the words of my groaning?
Psalms 22:1
    And about three Jesus cried out with a loud voice, saying, “Eli, Eli, lama sabachthani?” 
That is to say, “My God, my God, why have you forsaken me?” 
Matthew 27:46

    RULER OF ISRAEL FROM ANCIENT OF DAYS

    Then there is Micah 5:2 where we read details concerning Bethlehem being His birthplace hundreds of years beforehand!

    Therefore he will give them up, until the time that she who travails has given birth.
Then the remnant of his brethren will return to the children of Israel.
And he will stand and shepherd his flock in the strength of the LORD, in the majesty of the name of the LORD his God; and they will remain, for now he will be great to the ends
of the earth. 
Micah 5:3-4

    It Was The Father’s Will

    And he went a little farther, and prostrated himself and prayed, saying, “My Father, if it is possible, let this cup pass from me. Nevertheless not as I will, but as you will”.
Matthew 26:39

    The act of bowing down showed immense restlessness, a feeling of upheaval, and a desperate yearning for assistance.

    Jesus, during the days of his earthly life in the body, when he had offered up prayers and requests with strong crying and tears to him who was able to save him from death, was heard because of his reverence.
Hebrews 5:7
He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? 
Romans 8:32