Structured draft with a brief literature
Prelude
Human beings are described as holistic creatures by the scriptures; thus, their will is not independent of human nature. Likewise, as much as human beings strive to live free, the bible describes humans as sinful creatures not only through omission or commission but also the fact that humans have inherited a sinful nature. Additionally, the human will is tied to their heart desires; thus, they are free to make any choice. However, apart from the grace of the Almighty, every other choice of human make is deemed to be sinful. Consequently, it is through this grace that humans get saved from their sins. Authors like C.S. Lewis believed that the ‘Great divorce’ of good and evil is entirely voluntary. In that sense, Lewis contends that humans have the will to make choices between evil and good[1]. In his allegory, Lewis uses a bus ride for the damned from hell to heaven. These passengers are offered a chance to repent and live happily in the afterlife. However, most of the passengers turn down this offer to return back to hell; thus, Lewis is of the stance that not everyone will be saved in the afterlife[2]. On the other hand, not everyone is convinced that the choices humans make will be enough to get them saved. Some scholars, such as Will Vaus, argue that it is through God’s grace that all humans will see the kingdom of God regardless of their sins[3].
Problem statement
The relationship between free will and God’s grace has been debated for long. While some scholars believe in the universalist notion that all humans will be saved in the afterlife, others believe that it not through God’s grace but the choices humans (efforts) make that will get them saved. Therefore, there still remains a gap in literature covering the extent to which humans are free.
Research questions
- Why do most ghosts refuse to stay in heaven and choose to return to hell?
- Do Lewis’s characters show utter freedom of will or bondage of will?
Literature review
Written by St. Augustine of Hippo, ‘De Doctrina Christiana’ consists of four books covering the theoretical interpretation of the scriptures. This publication advocates for the implementation of an authoritative Christian doctrine in the establishment, interpretation, and teachings of the scriptures. According to Augustine, God intends human beings (preachers) to teach and interpret the scriptures to others to make them understand the Godly ways[4]. Thus, Augustine claims that reading the scriptures alone is not as beneficial as being read and interpreted by others[5]. However, the language used by the preachers in the interpretation of the scriptures is subject to misinterpretation, which might mislead the believers. Moreover, some religious leaders coerce their believers to follow given readings from the scriptures; thus, denying them the freedom of will.
Root, on the other hand, seems to object the arguments of Augustine by borrowing his work form C. S. Lewis in exploring subjectivism, a problem of evil as labeled by Lewis. According to Root, people in modern culture are only concerned with the consequences when making decisions[6]. Thus, according to Root, self-deception could lead to grave evil that conforms to personal desires[7]. This perhaps explains why the ghosts refused to stay in heaven by choosing to return to hell. In Lewis’s allegory, the ghosts would give excuses for why they could not enter heaven and opted to return to hell.
Bibliography
Alcorn, Randy. “C. S. Lewis and the Doctrine of Hell.” In the Romantic Rationalist: God, Life, and Imagination in the Work of C. S. Lewis edited by John Piper and David Mathis, 147–54. Wheaton: Crossway, 2014.
Augustine of Hippo. On Christian Teaching [De Doctrina Christiana]. Translated by Roger P. H. Green. Oxford, UK: Oxford University Press, 1997.
Root, Jerry. C. S. Lewis and a Problem of Evil: An Investigation of a Pervasive Theme. Eugene: Pickwick, 2009
Vaus, Will. Mere Theology: A Guide to the Thought of C. S. Lewis. Downers Grove: InterVarsity, 2004.
[1]. Alcorn, Randy. “C. S. Lewis and the Doctrine of Hell.” In the Romantic Rationalist: God, Life, and Imagination in the Work of C. S. Lewis edited by John Piper and David Mathis, 147–54. Wheaton: Crossway, 2014.
[2]. Alcorn, Randy. “C. S. Lewis and the Doctrine of Hell.” In the Romantic Rationalist: God, Life, and Imagination in the Work of C. S. Lewis edited by John Piper and David Mathis, 147–54. Wheaton: Crossway, 2014.
[3]. Will Vaus. Mere Theology: A Guide to the Thought of C. S. Lewis. (Downers Grove: InterVarsity, 2004).
[4]. Augustine of Hippo. On Christian Teaching [De Doctrina Christiana]. Translated by Roger P. H. Green. Oxford, UK: Oxford University Press, 1997.
[5]. Augustine of Hippo. On Christian Teaching [De Doctrina Christiana]. Translated by Roger P. H. Green. (Oxford, UK: Oxford University Press, 1997).
[6]. Jerry Root. C. S. Lewis and a Problem of Evil: An Investigation of a Pervasive Theme. (Eugene: Pickwick, 2009)
[7]. Jerry Root. C. S. Lewis and a Problem of Evil: An Investigation of a Pervasive Theme. (Eugene: Pickwick, 2009)