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these are not atomistically constituted like natural kinds
(38). To be sure, human beings possess the capacity to
choose, but a person does not choose in a way that is un-
related to one’s evaluations, and the world significantly
determines his or her evaluation. Sharing the Christian
perspective that humans are created as relational beings,
the authors specify the rooted, flawed concept of autono-
my, and insist that human agency should be understood
as being a response to the world and within it.

Nevertheless, this view is greatly limited in that human
agency is understood only in relation to the subject its-
elf and to the world, but not in relation to God. From a
Christian perspective, an individual’s way of thinking,
willing, and acting is determined by God, the Creator of
human agency and the world. Yet created in the image of
God--freedom-- the essence of the image, is given to hu-
man beings by God’s grace for His glory. Through perso-
nal agency, humans are able to be response-able to God;
capable of free, grateful reception of His goodness shown In Confession book 8, Augustine explains the relation-
in worship, love, and faithful agency. Therefore, the na- ship between personal agency and love. The will guides
ture of freedom in human beings is true. Then, the same the agent according to what the will loves. In a fallen sta-
question asked above is raised: “How can human agency te, though, the self still obtains freedom of choice, and
be both determined and not determined?” Another cri- the will does not love in consent with God’s Word. “The
tical difficulty in understanding human agency from a soul commands the body, and is obeyed at once; the soul
Christian point of view is that sin corrupts human agen- commands itself and meets resistance. It is therefore. . . a
cy. The blood of Christ saves our human agency, but--in sickness of the soul to be so weighed down by habit that it
the ‘already, not yet’ stage-- we still struggle with our old cannot wholly rise even with the support of truth” (Con-
agency. As a result, I believe that “work out your salvati- fession 8.9). Through redemption,however, werecognize
on with fear and trembling (Phil 2:12)” means we should the way that we can most glorify God is that we love Him
deliberately work out our personal agentic responsibility with our will and freedom in spite of struggling with di-
in thinking, willing, and acting. Hence, we also need to vergent loves. The merit of praising God freely is that we
increase our awareness of God and of ourselves as well. are not forced to praise God. In full agentic function we
Moreover, we are held responsible for what we know and do not automatically praise God; rather, we are aware of
the ways in which we act. our desireto loveHim. The Biblesignifies thatGod recei-
ves glory when we grow in the imitation of Christ, Who is
In this sense, we acknowledge God’s sovereignty against the perfectarchetype ofhuman personalagency. I believe
autonomy. Human agency is totally determined by Him. it means that the more we become aware of self, respon-
At the same time, we do not minimize the true nature sible, and reflective the more God receives glory from us.
of human agency that He created in us by fully opera-
ting its personhood. How is this sovereignty compatible In conclusion,this bookwill bea helpfulresource fortho-
with true human freedom? I think that Augustine’s un- se who take their job seriously in asking questions and
derstanding of human agency is profound. According to producing the meaning of personal agency in their cli-
Augustine, human freedom achieved in the imposition of ents from theoretically well-grounded point of view. I do
divine sovereignty and true liberty is realized in servitude highly recommend it to all Christian psychologists who
(Confession 10). The nature of will or human agency is want to be well versed in psychology and translate it to
captured in his claim that the self is the most free when Christian understanding of human being.
it is determined by God. Romans 6:15-22 says, “What
then? Shall we sin because we are under law but under
grace? By no means! Don’t you know that when you of-
fer yourselves to someone to obey him as slaves, you are
slaves to the one whom you obey--whether you are slaves
to sin, which leads to death, or obedience, which leads to
righteousness. You have been set free from sin and have
become slaves to righteousness. Now you have been set
free from sin and have become slaves to God, the benefit
you reap leads to holiness, and the result is eternal life.”

Consequently, true freedom is found not only through,
but in God’s grace.

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