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Free will in theology is an important part of the debate on free will in general. Religions vary greatly in their response to the standard argument against free will and thus might appeal to any number of responses to the paradox of free will, the claim that omniscience and free will are incompatible.
The Copleston–Russell debate is an exchange concerning the existence of God between Frederick Copleston and Bertrand Russell broadcast on the BBC Third Programme on 28 January 1948 and again in April 1959. [1] [2] The debate centers on two points: the metaphysical and moral arguments for the existence of God. [3]
Virulent antisemitism in medieval Europe obviated the need for any debate or discussion in most periods and most countries. However, during the 12th Century converted Jews such as Petrus Alfonsi and Pablo Christiani, well versed in Jewish religion, initiated the Contra Iudaeos (or Adversus Iudaeos) literature either from missionary or polemic ...
Some Christian philosophers, such as Peter van Inwagen, affirm Platonism and the compatibility of God and abstract objects. But other Christian philosophers argue that Platonism is incompatible with divine aseity. William Lane Craig urges Christian philosophers to consider anti-realist theories of abstract objects. [9]
The history of the Calvinist–Arminian debate begins in the early 17th century in the Netherlands with a Christian theological dispute between the followers of John Calvin and Jacobus Arminius, and continues today among some Protestants, particularly evangelicals.
During Late Antiquity and the Middle Ages, important Christian theologians advocated religious persecution to varying degrees. [citation needed] However, early modern Europe witnessed a turning point in the Christian debate on persecution and toleration.
Representation of the Disputation of Barcelona, Anu – Museum of the Jewish People Saló del Tinell (Tinel Hall), Palau Reial Major, where the disputation took place The Disputation of Barcelona (July 20–24, 1263) was a formal ordered medieval disputation between representatives of Christianity and Judaism regarding whether Jesus was the Jewish Messiah.
Asa Gray responded that Christianity was compatible with Darwin's science. Both he and many other Christians accepted various forms of theistic evolution, and Darwin had not excluded the work of the Creator as a primary cause. [8] Most churchmen, however, took a far more prosaic attitude.