‘Of course, we are inclined (especially today) to think of freedom wholly in terms of arbitrary or pathetic volition, a potency made actual every time one chooses a particular course of action out from a variety of other possibilities. And obviously, for finite intellects, this is the bare minimum that liberty must assume; but it is also, just as obviously, a form of subordination and confinement. All possible choices are external to the will that chooses; they shape it from without, defining it before it has even chosen. Moreover these possibilities are exclusive of one another: one makes a possible course of action real by rendering other courses of action impossible. And, as we all know, one can choose foolishly, or maliciously, or with a divided will. Freedom, so understood, would consist in no more than a certain kind of largely vacuous and limited potentiality dependent on other limited and limiting potentialities.
A higher understanding of human nature, however, is inseparable from a definition of human nature. To be free is to be able to flourish as the kind of being one is, and so to attain the ontological good toward which one’s nature is oriented; freedom is the unhindered realization of a complex nature in its proper end (natural and supernatural), and this is consummate liberty and happiness.’ (‘The Doors of the Sea: Where Was God in the Tsunami?’ p. 70-71)