Abstract: In Arendt’s four major works of political theory, the Origin of Totalitarianism (1951), The Human Condition (1958), Between Past and Future (1961), and On Revolution (1963), she seems to demonstrate a contradiction as she navigates between two traditions of freedom, namely, the “elitist” freedom enjoyed by the citizens in classical Greek Polis or Roman res publica to participate in politics, and the “egalitarian” freedom in St. Augustine’s work and Christianity as the capacity of bringing a spontaneous new beginning (creatio ex nihilo). This contradiction revolves around the question of whether Arendt espouses an elitist stance, contending that political freedom belongs exclusively to a select few, or adopts an egalitarian position, asserting that political freedom can be extended to all individuals. In order to answer this question, this paper first conducts a genealogical analysis of Arendt’s two concepts of freedom, namely, political and non-political freedom, to understand how is the egalitarian freedom of Augustine compatible with the unequal freedom present in the ancient Greek polis in Arendt’s political theory. Build on that, the paper walks through the arguments in existing literature that each lean towards Arendt’s elitist and egalitarian stance, narrowing the discussion to three key aspects: whether Arendt holds a contemptuous attitude towards “the masses,” whether “the labor” is synonymous with “the masses,” and the distinction between “the social” and “the political”. Following this roadmap, the paper dives into Arendt’s attitude toward the “masses”, namely, mass democracy, and civic council, and answer the question of whether this institution represents her appreciation of egalitarian political participation. Then, by analyzing the existential aspect of the Arendtien political actor, especially in her emphasis on their speech, and addressing her demarcation between “the political” and “the social”, this paper concludes that while Arendt’s republic has its limitations, it nevertheless represents her aspiration for an egalitarian political arena where every individual has the opportunity to perform themselves and actualize their political freedom.