Search results
Results from the WOW.Com Content Network
The heart of Lorenzo's initial argument is that although God does know who we are and what we are going to do, we still have the ability to decide to live within God's grace and make the most of what we have. [2] Antonio and Lorenzo go on to agree on the terms of the concepts of free will and predestination.
Jewish philosophy stresses that free will is a product of the intrinsic human soul, using the word neshama (from the Hebrew root n.sh.m. or .נ.ש.מ meaning "breath"), but the ability to make a free choice is through Yechida (from Hebrew word "yachid", יחיד, singular), the part of the soul that is united with God, [citation needed] the only being that is not hindered by or dependent on ...
Dan Barker suggests that this can lead to a "Free will Argument for the Nonexistence of God" [8] on the grounds that God's omniscience is incompatible with God having free will and that if God does not have free will, God is not a personal being.
De libero arbitrio diatribe sive collatio was nominally written to refute a specific teaching of Martin Luther, on the question of free will. [note 1] Luther had become increasingly aggressive in his attacks on the Roman Catholic Church to well beyond irenical Erasmus' reformist agenda.
Predestination, in theology, is the doctrine that all events have been willed by God, usually with reference to the eventual fate of the individual soul. [1] Explanations of predestination often seek to address the paradox of free will, whereby God's omniscience seems incompatible with human free will.
In short, open theism posits that since God and humans are free, God's knowledge is dynamic and God's providence flexible. Whereas several versions of traditional theism picture God's knowledge of the future as a singular, fixed trajectory, open theism sees it as a plurality of branching possibilities, with some possibilities becoming settled as time moves forward.
Molinism, named after 16th-century Spanish Jesuit theologian Luis de Molina, is the thesis that God has middle knowledge (or scientia media): the knowledge of counterfactuals, particularly counterfactuals regarding human action. [1]
In 529, the Second Council of Orange addressed Semi-Pelagianism and declared that even the inception of faith is a result of God’s grace. [86] [87] [88] This highlights the role of prevenient grace enabling human belief. [89] [90] This view, often referred to as "Semi-Augustinian," is therefore described as "God-initiated synergism".