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- Sales Rank: #493472 in Books
- Published on: 1968-06
- Original language: Latin
- Binding: Hardcover
- 323 pages
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By Rachel Simmons
The table of contents of this collection is as follows:
The Teacher (Introduction by Russell)
The Free Choice of the Will (Introduction by Russell)
Retractions, Book 1, Chapter 9, concerning "The Free Choice of the Will")
Grace and Free Will (Introduction by Russell)
General Index (Russell)
Index of Holy Scripture (Russell)
All of the works are translated by Robert P. Russell, who also wrote a short introduction to each, provided footnotes, and added the two indices. The introductions mostly serve to indicate when and for what purpose the work was written, generally based on Augustine's own comments in his "Retractions", and also the historical significance of the work. Augustine seldom needs an interpreter, and interpretive commentary is therefore brief. The abundant footnotes concern translation issues, scripture references, other references (both to other authors' and Augustine's own works), and occasionally points of interpretation.
The first work in the collection "The Teacher", which was written in the form of a dialogue between Augustine and his son Adeodatus, whose early death may have led to the dialogue's composition. The dialogue does have historical substance behind it, as it does reflect conversations that Augustine and his son actually had.
The subject of "The Teacher" is language, or more properly, signs. The structure of the argument begins with a discussion of words as signs, then moves to consider that words themselves can be the objects of signs, and that signs do not have to be words. Initially, the argument is that the purpose of signs is to teach, but by the end, the argument has moved to stress the active role of the listener in learning and (briefly) of God as the ultimate source of all knowledge. In character, the work is much more philosophical than scriptural.
The second work in the collection is "The Free Choice of the Will", which like "The Teacher" was written in the form of a dialogue. Also like "The Teacher" it is much more philosophical than scriptural in character. The purpose of the work is to defend man's free will with regard to good and evil against the Manichaean view of man as a passive battlefield for the cosmic war between good and evil. The work got him into some trouble as it was later used as a support by Pelagius in his argument for the sufficiency of free will against the necessity of grace. Russell takes pains to document this by footnoting exactly what passages Pelagius cited. Augustine himself devoted space to this subject in his "Retractions" (that chapter is included in this collection) defending that he was not denying grace in this work and that his general position on grace and free will was coherent.
The third work in the collection is "Grace and Free Will", which was written against Pelagius. It argues for the necessity of grace and denies the sufficiency of free will. The form of the work is heavily scriptural. Augustine seeks to demonstrate that the Pelagian position is incompatible with scripture, while at the same time taking pains to avoid erring in the opposite direction - that because grace is necessary, free will does not exist. While Augustine does present a positive account as to how grace and free will can be reconciled, I did not think he presented it nearly as clearly as he did in "Admonition and Grace" (as found in the collection "Fathers of the Church: St. Augustine : Christian Instruction, Admonition and Grace, The Christian Combat, Faith, Hope, and Charity"), a work that I admire enormously.
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The collection as a whole is interesting in part because it showcases the variety of styles Augustine used in writing: dialogue vs. straight prose and philosophical vs. scriptural, and also because it shows Augustine as a defender of a complex position against oversimplifications in two different directions. Before I read Augustine, I admit that my eyes had glazed over at the thought of reading anything to do with "Manichaeanism" or "Pelagianism" - after all, why should I care about arguments against long-extinct sects? Well, the reason is that a good heresy never dies, it just changes its name and moves to a new address. Far from being a dusty exercise, I found Augustine's writings on these controversies to be very much of current interest and well worth anyone's time.
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