A revised version of a paper presented in 1983 at the third Oxford conference on the theology of Austin Farrer.

Freedom has a central place in Christian anthropology. We may begin our consideration of the notion, somewhat idealistically, by focusing attention on the most exalted sense of freedom, which, according to Christian tradition, is that of man’s true freedom in relation to the God who made him. This true freedom may be defined as the spontaneity of unrestricted and undistorted love, as man realises his true nature as a creature made in the image of God. In the end, in the consummation of all things in the life of heaven, the creature will for ever exercise this true freedom, in both thought and action, as the love of God, now unambiguously manifest, elicits the free, the spontaneous response of love in the communion of saints.

Such a conception of man’s true freedom raises many theological and philosophical problems. The most important theological problem is that of the relation between grace and free will. Indeed, the free will spoken of by contrast with grace appears to have little in common with the true freedom which is the fruit of grace. According to the dominant stands of Christian anthropology, man is not free to realise his true freedom. On the contrary, he is in bondage and can only be freed by grace. On this view man’s free will is very limited indeed. The main philosophical problem with this conception of man’s true freedom is whether such freedom of spontaneity presupposes a more basic liberty of indifference whereby man is able to opt for any one of a range of genuine alternatives, not only equally good alternatives,