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Lester DeKoster views the two aspects of Christian liberty as "freedom from" and "freedom for" and suggests that the pivot between the two is the divine law. [ 2 ] In the area of Christian living, liberty is often discussed in terms of what activities Christians are free to engage in. Modern-day issues concerning Christian liberty include ...
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 ]
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 ...
Christian libertarianism is the synthesis of Christian beliefs with libertarian political philosophy, with a focus on beliefs about free will, human nature, and God-given inalienable rights. As with some other forms of libertarianism, Christian libertarianism holds that what is prohibited by law should be limited to various forms of assault ...
Variant views on salvation (soteriology) are among the main fault lines dividing the various Christian denominations, including conflicting definitions of sin and depravity (the sinful nature of mankind), justification (God's means of removing the consequences of sin), and atonement (the forgiving or pardoning of sin through the suffering ...
According to Wayne Grudem, "the God of the Bible is no abstract deity removed from, and uninterested in his creation". [16] Grudem goes on to say that the whole Bible "is the story of God's involvement with his creation", but highlights verses such as Acts 17:28, "in him we live and move and have our being". [16]
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.
The Pelagian view is therefore referred to as "humanistic monergism". [7] [8] This view was condemned at the Council of Carthage (418) and Ephesus (431). [9] In response, Augustine proposed a view in which God is the ultimate cause of all human actions, a stance that aligns with soft determinism. [10]