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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]
The Church historian Eusebius suggested in his Praeparatio Evangelica that Greek philosophy, although in his view derivative, was concordant with Hebrew notions. Augustine of Hippo , who ultimately systematized Christian philosophy , wrote in the 4th and early 5th century,
(3) Acquired freedom is freedom "to live as [one] ought to live," a freedom that requires a transformation whereby a person acquires a righteous, holy, healthy, etc. "state of mind or character." [26] The Bible testifies to the need for acquired freedom because no one "is free for obedience and faith till he is freed from sin's dominion."
For Constant, freedom in the sense of the Ancients "consisted of the active and constant participation in the collective power" and consisted in "exercising, collectively, but directly, several parts of the whole sovereignty" and, except in Athens, they thought that this vision of liberty was compatible with "the complete subjection of the individual to the authority of the whole". [1]
The first eleven verses in chapter 8 are usually grouped with a previous verse, John 7:53, to form a passage known as "Pericope adulterae" or "Pericope de Adultera".It is considered canonical, but not found in some ancient Greek manuscripts of the New Testament (such as P 66, P 75, Codex Sinaiticus, Codex Vaticanus) and some old translations. [3]
The Greek church fathers believed in classical free will theism and opposed theological determinism as a means of exercising God's sovereignty. [18] For instance, Saint Maximus the Confessor (c. 580 – 13 August 662) argued that because humans are made in the image of God, they possess the same type of self-determinism as God. [19]
While most English translations of the Bible render the Greek word zelotes in Acts 22:3 and Galatians 1:13-14 and Philippians 3:5-6 of the New Testament as the adjective "zealous", an article by Mark R. Fairchild [14] takes it to mean a Zealot and suggests that Paul the Apostle may have been a Zealot, which might have been the driving force ...
19th-century philosopher Søren Kierkegaard dealt with the same problems (nature, grace, freedom, and sin) as Augustine and Pelagius, [81] which he believed were opposites in a Hegelian dialectic. [119] He rarely mentioned Pelagius explicitly [81] even though he inclined towards a Pelagian viewpoint. However, Kierkegaard rejected the idea that ...