Nearly all the wisdom we possess, that is to say, true and sound wisdom, consists of two parts: the knowledge of God and of ourselves.
Chapter 1
In this way, then, man is said to have free will, not because he has a free choice of good and evil, but because he acts voluntarily, and not by compulsion. This is perfectly true: but why shold so small a matter have been dignified with so proud a title?
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How few are there who, when they hear free will attributed to man, do not immediately imagine that he is the master of his mind and will in such a sense, that he can of himself incline himself either to good or evil? It may be said that such dangers are removed by carefully expounding the meaning to the people. But such is the proneness of the human mind to go astray, that it will more quickly draw error from one little word, than truth from a lengthened discourse. Of this, the very term in question furnishes too strong a proof.
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As to the Fathers (if their authority weighs with us), they have the term [free will] constantly in their mouths; but they, at the same time, declare what extent of meaning they attach to it. In particular, Augustine hesitates not to call the will a slave.
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If any one, then, chooses to make use of this term [free will], without attaching any bad meaning to it, he shall not be troubled by me on that account; but as it cannot be retained without very great danger, I think the abolition of it would be of great advantage to the Church. I am unwilling to use it myself; and others, if they will take my advice, will do well to abstain from it.
