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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 ...
Framed this way, the suffering of Hell is caused by free will and something God could not have prevented; or worse still is caused by the lack of free will, as God's omniscience—His knowing/determining all that will ever happen in His creation, including human acts of good and evil—makes free will impossible and souls predestined, but God ...
Despite his own criticisms of contemporary Roman Catholicism, Erasmus argued that it needed reformation from within and that Luther had gone too far.He held that all humans possessed free will and that the doctrine of predestination conflicted with the teachings and thrust [1] of the Bible, which continually calls wayward humans to repent.
[31] [32] In Zarathustra, absolute randomness (maybe not as the essence of reality, but as a part thereof) can be thought of, yes, perhaps it even exists: Verily, it is a blessing and not a blasphemy when I teach that "above all things there standeth the heaven of chance, the heaven of innocence, the heaven of hazard, the heaven of wantonness. [33]
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.
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".
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The sovereignty (autonomy) of God, existing within a free agent, provides strong inner compulsions toward a course of action (calling), and the power of choice (election). The actions of a human are thus determined by a human acting on relatively strong or weak urges (both from God and the environment around them) and their own relative power ...