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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.
Free will here is predominantly treated with respect to physical determinism in the strict sense of nomological determinism, although other forms of determinism are also relevant to free will. [30] For example, logical and theological determinism challenge metaphysical libertarianism with ideas of destiny and fate, and biological, cultural and ...
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 ...
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]
Pelagius's doctrine of grace, free will and predestination, as represented in his Commentary on Romans, has very strong links with Eastern (Greek) theology and, for the most part, these doctrines are no more reproachable than those of orthodox Greek theologians such as Origen and John Chrysostom, and of St. Jerome.
Free will in antiquity is a philosophical and theological concept. Free will in antiquity was not discussed in the same terms as used in the modern free will debates, but historians of the problem have speculated who exactly was first to take positions as determinist, libertarian, and compatibilist in antiquity. [1]
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