Striving with Grace by Kleist Aaron J.;

Author:Kleist, Aaron J.;
Language: eng
Format: epub
Tags: HIS037010
ISBN: 9780802091635
Publisher: University of Toronto Press
Published: 2008-11-28T16:00:00+00:00

The Star Over Bethlehem (CH I.7): Human Beings’ Capacity to Reject Grace

The impression from the passage above that Ælfric understands human choice in Gregorian rather than Augustinian terms is reinforced by a striking passage on Fate and predestination in his first homily for Epiphany. Ælfric is discussing the star over Bethlehem at Christ’s birth, following Gregory closely as he denies that the stars control human destiny, when he suddenly breaks off into an extensive section of what appear to be his own reflections. Speaking of God’s creation of the angels, Ælfric states:

His deope rihtwisnys nolde hi neadian to naÞrum: ac forgeaf him agenne cyre: [1] for Þan ðe Þæt is rihtwisnyss Þæt gehwylcum sy his agen geÞafod; Ðonne wære seo rihtwisnys awæged gif he hi neadunge to his Þeowte gebigde. oððe gif he hi to yfelnysse bescufe. (CH I.7.143–7)

His great righteousness would not compel them to either [obedience or disobedience], but gave them their own choice; [1] for that is righteousness, that everyone should be allowed his own choice. For his righteousness would have been destroyed, if he had forcibly subjected them to his service, or if he had impelled them to evil.

Building on this passage, Ælfric goes on to suggest that what God did for the angels, he does for humans as well. Certainly this was true for Adam: Augustine, for one, teaches that Adam had a freedom of will unhindered by moral corruption, and Ælfric confirms that God ‘forgeaf adame and euan agenne cyre.’ 54 By presenting freedom of choice, however, as a defining characteristic of the righteousness of God ([1]), Ælfric argues that what mankind had at creation is still available to fallen people today: individuals may reject God ‘Þurh agenne cyre’ (through their own choice) or decide wholeheartedly to obey his commands. 55 In his way, Augustine would have concurred, saying that God does not force individuals’ decisions, but lets them choose what they desire: if people sin, it is because God has not checked their evil hearts; if they pursue righteousness, it is because God has changed their desires to good. Ælfric’s whole point here, however, is to emphasize God’s non-interference in human volition. Once Christ has redeemed (alysde) people from their guilt, 56 they can either obey his commands or ‘Þurh agenne cyre … god forlætað’ (forsake God through their own choice); if they choose the latter, however, ‘God will abandon them also to eternal condemnation’ (god forlæt hi eac to Þam ecum forwyrde). 57 The order here is significant: Ælfric does not say that people forsake God because he has abandoned or withdrawn his grace from them, but that God withdraws his grace because people have rejected him. As Ælfric says earlier in the homily, ‘Se ðe fram gode bihð to deofle: he forlyst godes gife: Þæt is his modes onlihtinge’; as with the blind man calling over the crowd, however, ‘Gif he Þonne eft Þone deofol anrædlice forlæt Þonne gemet he eft Þæs halgan gastes gife Þe his heortan onliht: and to criste gelæt.

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