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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 ...
[58] Other scholars describe free will in the Bible as follows: If the phrase "free will" be taken morally and psychologically, as meaning the power of unconstrained, spontaneous, voluntary, and therefore responsible, choice, the Bible everywhere assumes that all men, as such, possess it, unregenerate and regenerate alike. The New Bible Dictionary.
The problem of free will has been identified in ancient Greek philosophical literature. The notion of compatibilist free will has been attributed to both Aristotle (4th century BCE) and Epictetus (1st century CE): "it was the fact that nothing hindered us from doing or choosing something that made us have control over them".
Throughout history, Christian theologians have advocated for a free-will theodicy. [12] Besides, the question whether God's way of expressing his sovereignty is consistent with meaningful human decisions which are free from compulsion is a significant theological question in Christianity. [13]
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.
"Veritas vos liberabit" in the 1890 graduation book of Johns Hopkins University "The truth will set you free" (Latin: Vēritās līberābit vōs (biblical) or Vēritās vōs līberābit (common), Greek: ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς, transl. hē alḗtheia eleutherṓsei hūmâs) is a statement found in John 8:32—"And ye shall know the truth and the truth shall make ...
Pelagianism shaped Augustine's ideas in opposition to his own on free will, grace, and original sin, [68] [69] [70] and much of The City of God is devoted to countering Pelagian arguments. [47] Another major difference in the two thinkers was that Pelagius emphasized obedience to God for fear of hell, which Augustine considered servile.
It is understood by Western Christians to be a spontaneous gift from God to people – "generous, free and totally unexpected and undeserved" [2] – that takes the form of divine favor, love, clemency, and a share in the divine life of God. [3] In the Eastern Orthodox Church, grace is the uncreated Energies of God.
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