ce of the will. Put simply, to defend grace is to deny freedom. Pelagius maintained that humanity is born innocent of evil. That evil choices are made is not denied by the Pelagians. Evil springs from bad examples in the environment which persons imitate.3 Those influenced by Pelagius sought to defend free will in salvation and sanctification of the saints at the expense of God's grace. In De Gratia et Libero Arbitrio (ca. 426-427) Augustine insists upon (1) the insufficiency of human efforts in meriting grace and (2) the undeserved, necessary, and gratuitous assistance of God in saving and sanctifying the saints. Augustine's anthropology significantly contributes to his understanding of free will. Denying Plato's trichotomy, he affirms a dualistic view of existence; a soul-body distinction wherein an integrative unity of existence obtains. "Regarding [humans] as neither the soul alone nor the body alone but the combination of body and soul"4 is clear reference to Augustine's dual integration of human nature. The soul is immortal but not eternally existing (contra Plato) and is "a certain substance, sharing in reason and suited to the task of ruling the body."5 With this framework in mind, one can proceed in asking questions regarding the constitution of the soul and what moves it. What motivates the will? How does one decide between options? What is behind the capacity to choose? What is the sequence of movement in choices? For Augustine, choices are made based upon motives. Prior to motives are desires and affections. Furthermore, antecedent to desires is a pre-existing inclination, bias, or disposition toward good or evil. This inclination is the first cause, so to speak, of human decisions. But is there a cause beyond the inclination? In other words, "what cause lies behind willing?"6 Augustine's answer to this question takes on a somewhat sarcastic tone, yet is intended to show the absurdity of the question. "If I could find one, a...
