In the first volume of Sin, Grace and Free Will, Matthew Knell embarked on a journey through centuries of Christian thought, from the Apostolic Fathers to St Augustine of Hippo. In this second volume, a new journey begins with Anselm of Canterbury and leads to the Council of Trent. While the themes of sin, grace and free will are familiar to any Christian, Knell provides a comprehensive overview of the thought on such matters of crucial Christian thinkers and reformers. In doing so, the second volume explores not only the Catholic way of dealing with these central topics, but also Martin Luther, Huldrych Zwingli, and John Calvin’s views and different approaches. An indispensable primer for any beginning scholar, Sin, Grace and Free Will presents the writings of Christian thinkers in their own contexts, and examines the progress of church doctrine.

In this first volume of Sin, Grace and Free Will, Matthew Knell embarks on a journey through centuries of Christian thought, from the Apostolic Fathers to St Augustine of Hippo. While the themes of sin, grace and free will are familiar to any Christian, Knell provides a comprehensive overview of how people such as Irenaeus, Gregory of Nazianzus and Augustine explored these ideas, following the development of early church philosophy on topics such as the problem of evil and the crucial difference between conscious and unconscious sin, as well as the distinction between body and soul. An indispensable primer for any beginning scholar, Sin, Grace and Free Will presents the writings of Christian thinkers of the early church in context and examines the progress of church doctrine from the nascent model of sin in the Shepherd of Hermas to Origen's analysis of divine influence on human will and Augustine's seminal work on grace and salvation.

Augustine, the man with upturned eye, with pen in the left hand, and a burning heart in the right (as he is usually represented), is a philosophical and theological genius of the first order, towering like a pyramid above his age, and looking down commandingly upon succeeding centuries. He had a mind uncommonly fertile and deep, bold and soaring; and with it, what is better, a heart full of Christian love and humility. He stands of right by the side of the greatest philosophers of antiquity and of modern times. We meet him alike on the broad highways and the narrow footpaths, on the giddy Alpine heights and in the awful depths of speculation, wherever philosophical thinkers before him or after him have trod. As a theologian he is facile princeps, at least surpassed by no church father, schoolman, or reformer. With royal munificence he scattered ideas in passing, which have set in mighty motion other lands and later times. He combined the creative power of Tertullian with the churchly spirit of Cyprian, the speculative intellect of the Greek church with the practical tact of the Latin. He was a Christian philosopher and a philosophical theologian to the full.

An uplifting look at three famous and flawed fathers of the Christian church and how their lives can inspire us to fall in love with God and find the power to overcome our weaknesses. Augustine grappled with sexual passion. Martin Luther struggled to control his tongue. John Calvin fought the battle of faith with the world's weapons. Yet despite their failings, each man will always be remembered as a founding father to the Christian faith because of the messages they declared. And even with their deaths hundreds of years ago, their messages still speak today. John Piper explores each man's life, integrating Augustine's delight in God with Luther's emphasis on the Word and Calvin's exposition of Scriptures. Through their strengths and struggles, he teaches us how to better live today, for when we consider their lives, we behold the glory and majesty of God - and in that, find the power to overcome our weaknesses.

The Christian Church has no shortage of revered figures and saints, but it is difficult to find one that had a more decisive impact on the course of the Church's history than Augustine of Hippo. Augustine was a bishop of Hippo Regius in Africa, but his works, sermons and writings helped hold the Church together even as the Western Roman Empire was in its death throes, to the extent that every major branch of Christianity recognizes him today. The Catholic Church has venerated him as a saint and a Doctor of the Church, Orthodox Christians also consider him a saint, and Protestants and Calvinists cite him as one of the fathers and inspirations of the Protestant Reformation. In many respects, Augustine has provided the theological bedrock for Christians for nearly 1600 years, and as theologian John Leith noted in 1990, "Augustine, the North African of Berber descent, is today the spiritual father of multitudes who are remote indeed from him racially, politically, and culturally." Augustine's voluminous writings also had the effect of making him one of antiquity's most influential philosophers. Though he will always be remembered within the context of Christianity, Augustine studied the works of Virgil, Cicero, and the ancient Greek philosophers, providing a critical bridge between religious and secular philosophy that would in turn inspire St. Thomas Aquinas and similar thinkers. In addition to framing the concept of original sin, it was Augustine who first wrote at length on the theory of just war. Paul Henry, S.J. noted, "In the history of thought and civilization, Saint Augustine appears to me to be the first thinker who brought into prominence and undertook an analysis of the philosophical and psychological concepts of person and personality. These ideas, so vital to contemporary man, shape not only Augustine's own doctrine on God but also his philosophy of man..." On Grace and Free Will, Augustine's doctrine about the liberum arbitrium or free will and its inability to respond to the will of God without divine grace, is interpreted (mistakenely according to Roman Catholics) in terms of Predestination: grace is irresistible, results in conversion, and leads to perseverance.

Grace, Predestination, and the Permission of Sin seeks to analyze a revisionist movement within Thomism in the 20th century over and against the traditional or classical Thomistic commentatorial treatment of physical premotion, grace, and the permission of sin, especially as these relate to the mysteries of predestination and reprobation. The over-arching critique leveled by the revisionists against the classic treatment is that Bañezian scholasticism had disregarded the dissymmetry between the line of good (God's causation of salutary acts) and the line of evil (God's permission of defect and sin). The teaching of St. Thomas is explored via intimate consideration of his texts. The thought of St. Thomas is then compared with the work of Domingo Bañez and the foremost 'Bañezian' of the 20th century, Reginald Garrigou-Lagrange. The work then shifts to a consideration of the major players of the revisionist treatment, including Francisco Marín-Sola, Jacques Maritain, and Bernard Lonergan. Jean-Herve Nicolas is also taken up as one who had held both accounts during his lifetime. The work analyzes and critiques the revisionist theories according to the fundamental tenets of the classical account. Upon final analysis, it seeks to show that the classical account sufficiently distances God's causal role in regard to free salutary acts and His non-causal role in regard to free sinful acts. Moreover, the revisionist account presents significant metaphysical problems and challenges major tenets of classical theism, such as the divine omnipotence, simplicity, and the exhaustive nature of divine providence. Finally, the implications of the traditional view are considered in light of the spiritual life. It is argued that the classical account is the only one which provides an adequate theological foundation for the Church's robust mystical and spiritual tradition, and in particular, the abandonment to divine providence.

One of Augustine's most important works, written between 388 and 395, this dialogue has as its objective not so much to discuss free will for its own sake as to discuss the problem of evil in reference to the existence of God, who is almighty and all-good.