The Early Church Fathers on
Free Will and Salvation
Unlike the Catholic Church, Martin Luther and John Calvin denied the existence of free will. They taught that all of man’s actions are predetermined by God. The fact that this controversy even exists proves otherwise. Jesus said: “and you will know the truth, and the truth will make you free” (John 8:32). St. Paul tells us that God: “desires all men to be saved and to come to the knowledge of the truth” (1 Timothy 2:4). We are further told in 1 Corinthians 14:33 that: “God is not a God of confusion but of peace.” So if God predetermines all of man’s actions that would no doubt include all men. But if God is a God of order and He wishes that all men come to the knowledge of the truth why would He program some people with false views knowing that it would cause divisions among His followers? And wouldn’t that contradict His prayer in the Garden of Gethsemane; that we would be one as He and the Father are one? Jesus does not contradict Jesus. People do that. Anyone can choose to sin and thus, anyone can choose to go to Hell.
We have learned from the
prophets, and we hold it to be true, that punishments, chastisements, and
rewards are rendered according to the merit of each man's actions. Otherwise, if
all things happen by fate, then nothing is in our own power. For if it be
predestined that one man be good and another man evil, then the first is not
deserving of praise or the other to be blamed. Unless humans have the power of
avoiding evil and choosing good by free choice, they are not accountable for
their actions-whatever they may be.... For neither would a man be worthy of
reward or praise if he did not of himself choose the good, but was merely
created for that end. Likewise, if a man were evil, he would not deserve
punishment, since he was not evil of himself, being unable to do anything else
than what he was made for (First Apology 43[A.D. 151).
Clement of Alexandria
Nor shall he who is saved be saved against his will, for he is not inanimate; but he will above all voluntarily and of free choice speed to salvation (Stromata 7:7 [A.D. 202]).
Judas likewise was for a long time reckoned among the elect (apostles), and was even appointed to the office of their treasurer; he was not yet the traitor, although he was become fraudulent; but afterwards the devil entered into him (Treatise on the Soul 11 [A.D. 209]).
Dionysius the Great
Wherefore he also became an enemy to His Catholic Church; and besides that, he alienated and estranged himself from the mercy of God, and fled to the utmost possible distance from His salvation (Extant Fragments Letter 11:3 [A.D. 251-253]).
All the creatures that God made, He made very good. And He gave to every individual the sense of free will, by which standard He also instituted the law of judgment.... And certainly whoever will, may keep the commandments. Whoever despises them and turns aside to what is contrary to them, shall yet without doubt have to face this law of judgment.... There can be no doubt that every individual, in using his own proper power of will, may shape his course in whatever direction he pleases (Disputation With Manes 32-33[A.D. 277]).
Those [pagans] who decide that man does not have free will, but say that he is governed by the unavoidable necessities of fate, are guilty of impiety toward God Himself, making Him out to be the cause and author of human evils (The Banquet of the Ten Virgins 8:16 [circa A.D. 311).
Moreover if we believe man to be, as the divine Scriptures say, a work of God's hands, how could any defiled work proceed from a pure Power? and if, according to the divine Acts of the Apostles, 'we are God's offspring,' we have nothing unclean in ourselves. For then only do we incur defilement, when we commit sin, that foulest of things (Letter 48 [A.D. 373]).
Cyril of Jerusalem
For we shall not tolerate those who give a wrong meaning to that saying, Hereby know we the children of God, and the children of the devil, as if there were by nature some men to be saved, and some to be lost. Whereas we come into such holy sonship not of necessity but by choice: nor was the traitor Judas by nature a son of the devil and of perdition for certainly he would never have cast out devils at all in the name of Christ: for Satan casteth not out Satan. Nor on the other hand would Paul have turned from persecuting to preaching. But the adoption is in our own power, as John saith, But as many as received Him, to them gave He power to become the children of God (Catechetical Lecture 7:13 [A.D. 348-350]).
Gregory of Nyssa
That some are saved and some perish depends rather upon the deliberate choice of those who hear the word (Refutation of Apollinaris 29 [post A.D. 385]).
Remember how thou
hast received, and didst hear, and keep it, and repent, and so on, were of
course believers, and baptized, who once stood, but fell through sin (Against
Jovinianus 2:3 [A.D. 393]).
What is so established in free will as what the law says, that we must not worship an idol, must not commit adultery, must do no murder? Nay, these crimes, and such like, are of such a kind that, if any one should commit them, he is removed from the communion of the body of Christ (Two Letters of the Pelagians 4:26 [A.D. 426-428]).
Hence he says,
that it is not the calling alone, but the purpose of those called too, that
works the salvation. For the calling was not forced upon them, nor compulsory.
All then were called, but all did not obey the call (Homily 15 on Romans
28 [A.D. 391]).
It cannot then be doubted that there are by nature some seeds of goodness in every soul implanted by the kindness of the Creator: but unless these are quickened by the assistance of God, they will not be able to attain to an increase of perfection, for, as the blessed Apostle says: "Neither is he that planteth anything nor he that watereth, but God that giveth the increase" (Conference 13:7 [circa A.D. 430]).
Fulgence of Ruspe
Those, therefore, who go away from God and commit fornication perish forthwith by sinning of their own evil will, which is not God’s doing (To Monimus 1:19:2 [post A.D. 512]).
Gregory the Great
For one could not be drawn to God after death who had separated himself from God by evil living (Letters 7:15 [inter A.D. 590-604]).
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