John Milton - Paradise Lost - Free Will and Predestination

In Paradise Lost, John Milton takes a stab at the seeming paradox of predestination versus free will that is inherent in Christian theology. The classic question is as follows: if God is omnipotent and knows the future, can it be reasoned that the future is set? If the future is indeed locked into place, how can humans have free will? Since free will is an integral component of most Christian belief systems, there is, on the surface at least, a problem.

In a passage where God himself is speaking to Jesus, God explains that even if he foresaw Satan’s rebellion, there was no abrogation of Satan’s and his followers’ free will.  In referring to the Satanic Rebels,

So were created, nor can justly accuse 

Thir maker, or thir making, or thir Fate; 

As if Predestination over-rul’d

Thir will, dispos’d by absolute Decree 

Or high foreknowledge; they themselves decreed

Thir own revolt, not I: if I foreknew, 

Foreknowledge had no influence on their fault,

Which had no less prov’d certain unforeknown. 

So without least impulse or shadow of Fate, 

Or aught by me immutablie foreseen, 

They trespass, Authors to themselves in all 

Both what they judge and what they choose; for so 

I formd them free, and free they must remain, 

Till they enthrall themselves: I else must change 

Thir nature, and revoke the high Decree 

Unchangeable, Eternal, which ordain’d  

Thir freedom, they themselves ordain’d thir fall.  

The first sort by thir own suggestion fell,  

I find that Milton’s God’s reasoning makes sense, at least intuitively. Even if God can see the future, and thus the future is cast, individuals (this includes the character of Satan as well as ourselves) are, from our own point of view, creatures moving and acting in linear time. We still freely make our own decisions. When God says,

Foreknowledge had no influence on their fault,

It seems to mean that even if the future is set, it is the individual (in this case, Satan and his followers) who sets it. Thus, the mechanism of free will is still operating.

Another way I look at it is like viewing the actions of creatures that exercised choice in the past.  If I know a person robbed a bank last week, it is an inconvertible fact that the person robbed the bank; it is set into the universe that he robbed the bank. This does not alter the fact that the person exercised free will when choosing to rob the bank.

Assuming that God is talking for Milton here, the conclusion is that the paradox of free will versus predestination is a false paradox. The two are not mutually exclusive. Though this is all a bit mind bending to me, I concur with Milton here. There are some scientific models that relate to the fields of physics and neuroscience which suggest that certain events and actions are set into our natures and the  Universe and in a way are pre - determined, and that brings into question the role of free will in humans (These are neither universally accepted nor have they been proven.). Though not entirely congruous in comparison to Milton’s universe, in regards to these models, I find Milton’s reasoning enlightening and thought provoking.

The other striking thing about the above passage is how eloquently and artistically Milton is able to communicate what are complex philosophical and metaphysical concepts. I find that one way sublime art is made is to take these big questions that are inherent to life and existence and express them in aesthetically satisfying forms. Even if one ultimately disagrees with what the author is getting at, the results here are still sublime. 

John Milton - Paradise Lost and Satan

John Milton’s Paradise Lost is a magnificent work. For those who are unfamiliar with this epic poem, first published in 1668, it details Satan’s fall from heaven into hell, the creation of the earth and humans, as well as humanity’s expulsion from the Garden of Eden. In some ways wildly over the top, the poem covers epic and violent celestial battles between the forces of God and the forces of Satan, involving legions of angels, demons and satanic war machines, philosophical conversations between God and Jesus, as well as phantasmagoric descriptions of heaven, hell, the Garden of Eden, etc. It is full of interesting philosophical themes ranging from the nature of evil, reason and religion, the paradox of predestination and free will, etc. It builds a macro to micro picture of a cosmos that ranges from the actual physical locations and proximities of heaven, hell and Earth, down to the dietary habits of angels.

An issue that has occupied critics and legions of other readers over the centuries is the fabulous depiction of Satan in this poem. Milton’s Satan speaks in eloquent and soaring verse, is often brave and noble, at least within his nefarious circle, as well as intelligent and self-reflective. There are varying opinions on this very unconventional portrayal of the Devil. A few have gone as far as to accuse Milton of blasphemy and Satanism.

To be sure, this Satan is a fascinating and complex character. At one point, he even considers repenting and returning to God’s service, but realizes that he would eventually be unable to prevent himself from resuming his rebellion,

But say I could repent and could obtaine 

By Act of Grace my former state; how soon

Would highth recal high thoughts, how soon unsay

What feign’d submission swore: ease would recant

Vows made in pain, as violent and void.

For never can true reconcilement grow

Where wounds of deadly hate have peirc’d so deep:

Which would but lead me to a worse relapse

And heavier fall: so should I purchase deare

Short intermission bought with double smart. 

It seems to me that Milton was portraying Satan as a terribly tragic figure. He is an angel who possessed incredibly noble and appealing virtues but who could not resist the appeal to evil. Hence he fell a very long way. Furthermore he was one of God’s leading angels. Monumental virtue, though eventually lost, would have been a prerequisite of this position.  It would not be surprising that elements of this virtue would remain after his fall. Though a sympathetic character in many ways, there is no doubt that Satan has become a purveyor of evil. He constantly harps about revenge upon God, corrupts humankind and brings all sorts of chaos into the universe.

At one point, he even acknowledges that his rebellion is wrong, unprovoked and motivated by pride and ambition,

I fell, how glorious once above thy Spheare;

Till Pride and worse Ambition threw me down

Warring in Heav’n against Heav’ns matchless King:

Ah wherefore! he deservd no such return

From me, whom he created what I was 

In that bright eminence, and with his good 

Upbraided none; nor was his service hard.

What could be less then to afford him praise,

The easiest recompence, and pay him thanks,

How due! yet all his good prov’d ill in me,

And wrought but malice; lifted up so high 

Satan’s story is one of monumental tragedy; it is monumental precisely because of the virtues inherent in his character.

There are so many other themes and ideas explored in this work. I will be devoting another post or two in exploring some points that were of particular interest to me.  There are many reasons to read this poem, not the least of which is the amazing persona that Milton has created in Satan himself.