Free will in theology - Knowledge (XXG)

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Saint Augustine. He had virtually ignored the teachings of the Eastern Fathers, who tended to see original sin not as inherited guilt but rather as "the ancestral curse" by which human beings were alienated from the divine life and thus became subject to corruption and death. As I read further, I discovered that Saint Augustine's and consequently, the Roman Catholic Church's view was the result of the faulty Latin translation of Romans 5:12, the New Testament passage on which the teaching of original sin is based. When the original Greek is properly translated it reads, "Therefore, as sin came into the world through one man and death through sin, and death spread to all in that (eph ho) all sinned. . ." The Latin which Augustine used rendered the eph ho ("in that") as in > quo ("in whom"), meaning "in Adam." Thus the passage was misconstrued as saying that all sinned in Adam, that all shared in the guilt of his original disobedience. It is understandable how the Roman Catholic doctrine of original sin followed from this misinterpretation. It is also easy to see why the Orthodox rejected the doctrine of the Immaculate Conception. Because they understood original sin in terms of the ancestral curse of human mortality, they saw Pius IX's dogma as amounting to no less than an assertion of Mary's immortality! That is, by saying that Mary was free from original sin, the Roman Church in effect was saying that Mary was not mortal! She was therefore not like the rest of the human race. This was something no Orthodox Christian could accept. In fact, Orthodoxy calls Mary "the first of the redeemed", the first human to receive the great blessing of salvation now available to all mankind. Orthodoxy and Roman Catholicism - What are the differences - Father Theodore Pulcini

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that salvation can be attained apart from the Holy Spirit, that man's free will can be restored from its destruction apart from baptism, that 'merit' may precede grace, that man can do good and attain salvation without God's help, Statement we must, under the blessing of God, preach and believe as follows. The sin of the first man has so impaired and weakened free will that no one thereafter can either love God as he ought or believe in God or do good for God's sake, unless the grace of divine mercy has preceded him....According to the Roman Catholic faith we also believe that after grace has been received through baptism, all baptized persons have the ability and responsibility, if they desire to labor faithfully, to perform with the aid and cooperation of Christ what is of essential importance in regard to the salvation of their soul. We not only do not believe that any are foreordained to evil by the power of God, but even state with utter abhorrence that if there are those who want to believe so evil a thing, they are anathema. We also believe and confess to our benefit that in every good work it is not we who take the initiative and are then assisted through the mercy of God, but God himself first inspires in us both faith in him and love for him without any previous good works of our own that deserve reward, so that we may both faithfully seek the sacrament of baptism, and after baptism be able by his help to do what is pleasing to him.

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not born with the omniscient power of God the Creator, but with the mind of a human child - yet he was still God in essence. The precedent this creates is that God is able to will the abandonment of His knowledge, or ignore knowledge, while remaining fully God. Thus it is not inconceivable that although omniscience demands that God knows what the future holds for individuals, it is within his power to deny this knowledge in order to preserve individual free will. Other theologians argue that the Calvinist-Edwardsean view suggests that if all human volitions are predetermined by God, then all actions dictated by fallen will of man necessarily satisfy His sovereign decree. Hence, it is impossible to act outside of God's perfect will, a conclusion some non-Calvinists claim poses a serious problem for ethics and

1370:, upon whose writings the New Church is founded, argued that if God is love itself, people must have free will. If God is love itself, then He desires no harm to come to anyone: and so it is impossible that he would predestine anyone to hell. On the other hand, if God is love itself, then He must love things outside of Himself; and if people do not have the freedom to choose evil, they are simply extensions of God, and He cannot love them as something outside of Himself. In addition, Swedenborg argues that if a person does not have free will to choose goodness and faith, then all of the commandments in the Bible to love God and the neighbor are worthless, since no one can choose to do them - and it is impossible that a God who is love itself and wisdom itself would give impossible commandments. 3540:

willed to give man an inner spiritual freedom. In no sense is this a Pelagian or Semi-Pelagian position. The balanced synergistic doctrine of the early and Eastern Church, a doctrine misunderstood and undermined by Latin Christianity in general from St. Augustine on— although there was always opposition to this in the Latin Church— always understood that God initiates, accompanies, and completes everything in the process of salvation. What it always rejected— both spontaneously and intellectually— is the idea of irresistible grace, the idea that man has no participating role in his salvation. The Ascetic Ideal and the New Testament: Reflections on the Critique of the Theology of the Reformation

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paragraph 6, regarding the cause of evil ("Whereas, when he sins, he acts in opposition to reason, is moved by another, and is the victim of foreign misapprehensions"), and a similar passus suggesting a natural, cause-and-effect function of human will ("harmony with his natural inclinations", "Creator of will", "by whom all things are moved in conformity with their nature") near the end of paragraph 8 (when considering the problem of how grace can have effects on free will). On the other hand, metaphysical libertarianism – at least as a sort of possibility of reversing the direction of one's acting – is suggested by the reference to the well-known philosophical term

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possible for him to be wicked, then He does not know everything that He has created. ...he Holy One, Blessed Be He, does not have any temperaments and is outside such realms, unlike people, whose selves and temperaments are two separate things. God and His temperaments are one, and God's existence is beyond the comprehension of Man... we do not have the capabilities to comprehend how the Holy One, Blessed Be He, knows all creations and events. know without doubt that people do what they want without the Holy One, Blessed Be He, forcing or decreeing upon them to do so... It has been said because of this that a man is judged according to all his actions.

740:, between human freedom and divine grace". "Justification establishes cooperation between God's grace and man's freedom. On man's part it is expressed by the assent of faith to the Word of God, which invites him to conversion, and in the cooperation of charity with the prompting of the Holy Spirit who precedes and preserves his assent: 'When God touches man's heart through the illumination of the Holy Spirit, man himself is not inactive while receiving that inspiration, since he could reject it; and yet, without God's grace, he cannot by his own free will move himself toward justice in God's sight' (Council of Trent)." 913:/Watson study of Luther and Erasmus chose "free choice" as the translation and provided a rationale. Luther used "free choice" (or "free-will") to denote the fact that humans act "spontaneously" and with "a desirous willingness." He also allowed "Free-will" as that "power" by which humans "can be caught by the Spirit" of God. However, he deplored the use of the term "Free-will" because it is too "grand, copious, and full." Therefore, Luther held that the inborn faculty of "willingness" should be "called by some other term." 454:", he includes in it each person's free response to his grace." The Council of Trent declared that "the free will of man, moved and excited by God, can by its consent co-operate with God, Who excites and invites its action; and that it can thereby dispose and prepare itself to obtain the grace of justification. The will can resist grace if it chooses. It is not like a lifeless thing, which remains purely passive. Weakened and diminished by Adam's fall, free will is yet not destroyed in the race (Sess. VI, cap. i and v)." 434:." Although open theism generally contradicts classical theism's "freedom to choose to be righteous without the possibility of choosing otherwise," Hasker allows that Jesus possessed and humans in heaven will possess such freedom. Regarding Jesus, Hasker views Jesus as "a free agent," but he also thinks that "it was not really possible" that Jesus would "abort the mission." Regarding heaven, Hasker foresees that as the result of our choice we will be "unable to sin" because all sinful impulses will be gone. 868:, the teaching that salvation is by God's act alone, and therefore reject the idea that humans in their fallen state have a free will concerning spiritual matters. Lutherans believe that although humans have free will concerning civil righteousness, they cannot work spiritual righteousness without the Holy Spirit, since righteousness in the heart cannot be wrought in the absence of the Holy Spirit. In other words, humanity is free to choose and act in every regard except for the choice of salvation. 1883:. The time traveller, having returned from the future, knows in advance what x will do, but while he knows what x will do, that knowledge does not cause x to do so: x had free will, even while the time traveller had foreknowledge. One objection raised against this analogy – and ibn Daud's distinction – is that if x truly has free will, he may choose to act otherwise when the event in question comes to pass, and therefore the time traveller (or God) merely has knowledge of a 617:, these two having been appointed for each individual. The more one follows one's conscience, the more it brings one good results, and the more one follows one's arrogance, the more it brings one bad results. Following only one's arrogance is sometimes likened to the dangers of falling into a pit while walking in pitch darkness, without the light of conscience to illuminate the path. Very similar doctrines have also found written expression in the 852: 677:, articulated this view and all the Eastern Fathers embraced it. He taught that "Divine grace is necessary to enable a sinner to return unto God and live, yet man must first, of himself, desire and attempt to choose and obey God", and that "Divine grace is indispensable for salvation, but it does not necessarily need to precede a free human choice, because, despite the weakness of human volition, the will can take the initiative toward God.". 1009:), and Lutherans go further along the same lines as the Free Grace advocates to say that the recipient of saving grace need not cooperate with it. Hence, Lutherans believe that a true Christian (that is, a genuine recipient of saving grace) can lose his or her salvation, "ut the cause is not as though God were unwilling to grant grace for perseverance to those in whom He has begun the good work... wilfully turn away..." ( 898:. Adam's fall was a "terrible example" of what "free will" will do unless God constantly motivates it to virtuous behavior. Humanity inherits Adam's sin. Thus, in our "natural condition," we have an inborn desire to sin because that is the person we are by birth. As Luther noted, "Adam sinned willingly and freely and from him a will to sin has been born into us so that we cannot sin innocently but only voluntarily." 828:, and all Eastern Fathers accept it. He taught that "Divine grace is necessary to enable a sinner to return unto God and live, yet man must first, of himself, desire and attempt to choose and obey God", and that "Divine grace is indispensable for salvation, but it does not necessarily need to precede a free human choice, because, despite the weakness of human volition, the will can take the initiative toward God.". 1102:, namely, that God chose who would be saved and who would be not saved prior to the creation. They quote Ephesians 1:4 "For he chose us in him before the creation of the world to be holy and blameless in his sight" and also 2:8 "For it is by grace you are saved, through faith, and this not of yourselves, it is the gift of God." One of the strongest defenders of this theological point of view was the American 1119:

will lack sufficient causes. The first leads to an infinite regress while the second implies that acts of will happen accidentally and hence can't make someone "better or worse, any more than a tree is better than other trees because it oftener happens to be lit upon by a swan or nightingale; or a rock more vicious than other rocks, because rattlesnakes have happened oftener to crawl over it."

1985: 1946:(page 2a d.h. Aini) comments "How could the Divine decree concerning a future marriage be based on the person's merit or wickedness? Before he is formed, when his future marriage is decreed, his wickedness or merit is not known. If you will ask that everything is known to Him, we are taught that 'All is in the power of G-d except for the fear of G-d.' This is as it says in tractate 4796:"As fragmental parts and parcels of the Supreme Lord, the living entities also have fragmental portions of His qualities, of which independence is one. Every living entity, as an individual Self, has his personal individuality and a minute form of independence. By misuse of that independence one becomes a conditioned Self, and by proper use of independence he is always liberated" 43: 744:

of 'predestination', he includes in it each person's free response to his grace, whether it is positive or negative: "In this city, in fact, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, gathered together against your holy servant Jesus, whom you anointed, to do whatever your hand and your plan had predestined to take place" (

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the ignorant: namely that the Holy One, blessed be He, decrees that a man from his birth should be either righteous or wicked. Since the power of doing good or evil is in our own hands, and since all the wicked deeds which we have committed have been committed with our full consciousness, it befits us to turn in penitence and to forsake our evil deed.

768:, who in the East is considered a witness to Tradition, but who "was unable to make himself correctly understood", "was interpreted, on the rational plane, as a semi-pelagianism, and was condemned in the West". Where the Roman Catholic Church defends the concept of faith and free will these are questioned in the East by the conclusions of the 942:

to the sinful desires of their hearts. They can only will to do sin, albeit "spontaneously and with a desirous willingness." Given his view of the human condition, Luther concluded that, without a rebirth, the "free choice" that all humans possess is "not free at all" because it cannot of itself free itself from its inherent bondage to sin.

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was interpreted, on the rational plane, as a semi-pelagianism, and was condemned in the West. The Eastern Church, on the other hand, has always considered him as a witness to tradition. The mystical theology of the Eastern Church By Vladimir Lossky Publisher: St. Vladimir's Seminary Press; Edition Not Stated edition Language: English

883:, people are by nature endowed with free-will/free choice in regard to "goods and possessions" with which a person "has the right of using, acting, and omitting according to his Free-will." However, in "God-ward" things pertaining to "salvation or damnation" people are in bondage "either to the will of God, or to the will of Satan." 3129:), and as Saint Cyril of Alexandria said: "It is unworkable for the soul of man to achieve any of the goods, namely, to control its own passions and to escape the mightiness of the sharp trap of the devil, unless he is fortified by the grace of the Holy Spirit and on this count he has Christ himself in his soul" (Against Julian, 3) 1351:(who favored no agency) and his followers were cast out of heaven for rebelling against God's will. Many Mormon leaders have also taught that the battle in Heaven over agency is now being carried out on earth, where dictators, influenced by Satan, fight against freedom (or free agency) in governments contrary to the will of God. 752:

the order of grace, no one can merit the initial grace of forgiveness and justification, at the beginning of conversion. Moved by the Holy Spirit and by charity, we can then merit for ourselves and for others the graces needed for our sanctification, for the increase of grace and charity, and for the attainment of eternal life."

1343:. Proper exercise of unfettered choice leads to the ultimate goal of returning to God's presence. Having the choice to do right or wrong was important, because God wants a society of a certain type—those that comply with eternal laws. Before this Earth was created, this dispute over agency rose to the level that there was a " 1081:

This is perfectly true: but why should so small a matter have been dignified with so proud a title?" The glitch in this inherent/natural freedom of the will is that although all people have the "faculty of willing," by nature they are unavoidably (and yet voluntarily without compulsion) under "the bondage of sin."

1127:, have indicated their belief that moral neutrality is impossible; that even if it were possible, and one were equally inclined to contrary options, one could make no choice at all; that if one is inclined, however slightly, toward one option, then that person will necessarily choose that one over any others. 203:(from Hebrew word "yachid", יחיד, singular), the part of the soul that is united with God, the only being that is not hindered by or dependent on cause and effect (thus, freedom of will does not belong to the realm of the physical reality, and inability of natural philosophy to account for it is expected). 1640:

you brought on the resultant fate. By exercising your free-will in the present, I want you to wipe out your past record if it hurts you, or to add to it if you find it enjoyable. In any case, whether for acquiring more happiness or for reducing misery, you have to exercise your free-will in the present.

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Council of Orange local Council, never accepted in the East, 529 AD Convened regarding Pelagianism. Condemned various beliefs of Pelagianism: that humans are unaffected by Adam's sin, that a person's move towards God can begin without grace, that an increase of faith can be attained apart from grace,

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It is not, in the circumstances, surprising that a representative of the Eastern tradition-St. John Cassian-who took part in this debate and was opposed both to the Pelagians and to St Augustine, was not able to make himself correctly understood. His position of seeming to stand 'above' the conflict,

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The Holy One, Blessed Be He, knows everything that will happen before it has happened. So does He know whether a particular person will be righteous or wicked, or not? If He does know, then it will be impossible for that person not to be righteous. If He knows that he will be righteous but that it is

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Fate is past karma, free-will is present karma. Both are really one, that is, karma, though they may differ in the matter of time. There can be no conflict when they are really one. Fate, as I told you, is the resultant of the past exercise of your free-will. By exercising your free-will in the past,

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argued that the doctrine of divine foreknowledge does not escape the alleged problems of divine foreordination. He wrote that "what God foreknows must, in the very nature of the case, be as fixed and certain as what is foreordained; and if one is inconsistent with the free agency of man, the other is

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Some non-Calvinist Christians attempt a reconciliation of the dual concepts of predestination and free will by pointing to the situation of God as Christ. In taking the form of a man, a necessary element of this process was that Jesus Christ lived the existence of a mortal. When Jesus was born he was

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Although our wills are a function of and are in bondage to our inherited sinful desires, Luther insisted that we sin "voluntarily." Voluntarily means that we sin of our own free will. We will to do what we desire. As long as we desire sin, our wills are only free for sin. This is Luther's "bondage of

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The initiative comes from God, but it demands a free response from man: "God has freely chosen to associate man with the work of his grace. the fatherly action of God is first on his own initiative, and then follows man's free acting through his collaboration". "Since the initiative belongs to God in

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Other theologians, paralleling Adler, view all humanity as naturally possessing the "free choice of the will." If "free will" is taken to mean unconstrained and voluntary choice, the Bible assumes that all people, unregenerate and regenerate, possess it. For examples, "free will" is taught in Matthew

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claimed that divine omnipotence cannot be separated from divine goodness. As a truly omnipotent and good being, God could create beings with true freedom over God. Furthermore, God would voluntarily do so because "the greatest good... which can be done for a being, greater than anything else that one

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So far Roman Catholicism agrees with the Church; it differs with Orthodoxy on the nature of man's fall and the human condition. Following Augustine of Hippo, the Latins teach that Adam and Eve sinned against God. The guilt of their sin has been inherited by every man, woman and child after them. All

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Free will is granted to every man. If he desires to incline towards the good way and be righteous, he has the power to do so; and if he desires to incline towards the unrighteous way and be a wicked man, he also has the power to do so. Give no place in your minds to that which is asserted by many of

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offers perhaps the most cogent free will theology presupposing prevenient grace. What he calls "essential kenosis" says God acts preveniently to give freedom/agency to all creatures. This gift comes from God's eternal essence, and is therefore necessary. God remains free in choosing how to love, but

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defends theological determinism. In this book, Edwards attempts to show that libertarianism is incoherent. For example, he argues that by 'self-determination' the libertarian must mean either that one's actions including one's acts of willing are preceded by an act of free will or that one's acts of

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Some Orthodox use an example of a drowning man to illustrate the teaching of synergy: God from the ship throws a rope to a drowning man, the man may take the rope if he wants to be saved, but he may decide not to take the rope and perish by his own will. Explaining both that salvation is a gift from

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heresy which was condemned by the Council of Orange. While the Orthodox do not apply the term semipelagian to their theology, they criticize the Roman Catholics for rejecting Cassian whom they accept as fully orthodox, and for holding that human consent to God's justifying action is itself an effect

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Although the Roman Catholic Church explicitly teaches that "original sin does not have the character of a personal fault in any of Adam's descendants", some Eastern Orthodox nevertheless claim that Roman Catholicism professes the teaching, which they attribute to Saint Augustine, that everyone bears

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God has freely chosen to associate man with the work of his grace. the fatherly action of God is first on his own initiative, and then follows man's free acting through his collaboration. For Roman Catholics, therefore, human cooperation with grace is essential. When God establishes his eternal plan

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Some Orthodox Christians use the parable of a drowning man to plainly illustrate the teaching of synergy: God from the ship throws a rope to a drowning man, pulls him up, saving him, and the man, if he wants to be saved, must hold on tightly to the rope; explaining both that salvation is a gift from

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The Orthodox, I discovered, objected to the Roman Catholic understanding of original sin as the stain of inherited guilt passed down from Adam, as a result of his sin, to the rest of the human race. The Orthodox saw this notion of original sin as skewed, drawing almost exclusively on the thought of

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It is further understood that in order for Man to have true free choice, he must not only have inner free will, but also an environment in which a choice between obedience and disobedience exists. God thus created the world such that both good and evil can operate freely, this is the meaning of the

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Edwards believed that indeterminism was incompatible with individual dependence on God and hence with his sovereignty. He reasoned that if individuals' responses to God's grace are contra-causally free, then their salvation depends partly on them and therefore God's sovereignty is not "absolute and

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to depict the necessity of changing the person to change what a person wills and does. In Jesus' image, "a good tree cannot bear bad fruit, and a bad tree cannot bear good fruit" (Matthew 7:18). Like the bad tree that can only produce bad fruit, before a rebirth through faith, people are in bondage

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Recently, some Roman Catholic theologians have argued that Cassian's writings should not be considered semipelagian. And scholars of other denominations too have concluded that Cassian's thought "is not Semi-Pelagian", and that he instead taught that "salvation is, from beginning to end, the effect

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The Roman Catholic Church holds to the teaching that "by free will, (the human person) is capable of directing himself toward his true good ... man is endowed with freedom, an outstanding manifestation of the divine image'." Man has free will either to accept or reject the grace of God, so that for

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being, conferring on him the dignity of a person who can initiate and control his own actions. God willed that man should be 'left in the hand of his own counsel,' so that he might of his own accord seek his Creator and freely attain his full and blessed perfection by cleaving to him."" The section

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Therefore, we see at once that there cannot be any such thing as free-will; the very words are a contradiction, because will is what we know, and everything that we know is within our universe, and everything within our universe is moulded by conditions of time, space and causality. ... To acquire

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Mormons also believe in a limited form of foreordination — not in deterministic, unalterable decrees, but rather in callings from God for individuals to perform specific missions in mortality. Those who are foreordained can reject the foreordination, either outright or by transgressing the laws of

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Calvin held this kind of inherent/natural free will in disesteem because unless people acquire the freedom to live as they ought by being transformed, they will desire and voluntarily choose to sin. "Man is said to have free will," wrote Calvin, "because he acts voluntarily, and not by compulsion.

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According to Lutherans, God preserves his creation, in doing so cooperates with everything that happens, and guides the universe. While God cooperates with both good and evil deeds, with evil deeds he does so only inasmuch as they are deeds, but not with the evil in them. God concurs with an act's

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Illustrating as it does that the human part in salvation (represented by holding on to the rope) must be preceded and accompanied by grace (represented by the casting and drawing of the rope), the image of the drowning man holding on to the rope cast and drawn by his rescuer corresponds closely to

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Cyril of Alexandria: "For it is unworkable for the soul of man to achieve any of the goods, namely, to control its own passions and to escape the mightiness of the sharp trap of the devil, unless he is fortified by the grace of the Holy Spirit and on this count he has Christ himself in his soul."

1950:, that the angel appointed over pregnancy brings the droplet and presents it before G-d, and asks 'What shall be the fate of this droplet? Shall it be strong or weak, wise or foolish, wealthy or poor?' But he does not ask if it shall be righteous or wicked, for this is not in the power of G-d." 399:

Jesus told his hearers that they needed to be made "free indeed" (John 8:36). "Free indeed " means "truly free" or "really free," as it is in some translations. Being made "free indeed" means freedom from "bondage to sin." This acquired freedom is "freedom to serve the Lord." Being "free indeed"

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The existential and ontological meaning of man's created existence is precisely that God did not have to create, that it was a free act of Divine freedom. But— and here is the great difficulty created by an unbalanced Christianity on the doctrine of grace and freedom— in freely creating man God

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Concerning grace and free will, this is what I teach according to the Scriptures and orthodox consent: Free will is unable to begin or to perfect any true and spiritual good, without grace.... This grace goes before, accompanies, and follows; it excites, assists, operates that we will, and co

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The kind of free will that Calvin esteems is what Adler calls "acquired freedom" of the will, the freedom/ability "to live as ought." To possess acquired free will requires a change by which a person acquires a desire to live a life marked by virtuous qualities. As Calvin describes the change

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by Pope Leo XIII (1888), seems to leave the question unresolved as to the relation between free will and determinism: whether the correct notion is the compatibilist one or the libertarian one. The quotations supporting compatibilism include the one from St. Thomas (footnote 4) near the end of

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In no sense is this a Pelagian or Semi-Pelagian position. The balanced synergistic doctrine of the early and Eastern Church, a doctrine misunderstood and undermined by Latin Christianity in general from St. Augustine on— although there was always opposition to this in the Latin Church— always

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Lutherans believe that the elect are predestined to salvation. Lutherans believe Christians should be assured that they are among the predestined. Lutherans believe that all who trust in Jesus alone can be certain of their salvation, for it is in Christ's work and his promises in which their

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1287 – 1347) in holding that necessity and possibility are defined with respect to a given point in time and a given matrix of empirical circumstances, and so something that is merely possible from the perspective of one observer may be necessary from the perspective of an omniscient. Some

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Our Lord Jesus Christ did so die for all men as to make salvation attainable by every man that cometh into the world. If men are not saved that fault is entirely their own, lying solely in their own unwillingness to obtain the salvation offered to them. (John 1:9; I Thess. 5:9; Titus

3689:, Examination of the Council of Trent: Vol. I. Trans. Fred Kramer, St. Louis: Concordia Publishing House, 1971, pp. 639-52, "The Third Question: Whether the Good Works of the Regenerate in This Life Are So Perfect that They Fully, Abundantly, and Perfectly Satisfy the Divine Law". 1138:

An early proposal toward such a reconciliation states that God is, in fact, not aware of future events, but rather, being eternal, He is outside time, and sees the past, present, and future as one whole creation. Consequently, it is not as though God would know "in advance" that

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It should not be thought that this view completely denies freedom of choice, however. It claims that man is free to act on his strongest moral impulse and volition, which is externally determined, but is not free to act contrary to them, or to alter them. Proponents, such as

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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." People possess natural freedom but their "voluntary choices" serve sin until they acquire freedom from "sin's dominion." The

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wrote that he could not find either the language of free will nor even any assumption of it in the New Testament or the Greek Old Testament. According to Frede, the early Church fathers most certainly developed their doctrine of free will from the pagans.

1202:) believe that while God is all-knowing and always knows what choices each person will make, he still gives them the ability to choose or not choose everything, regardless of whether there are any internal or external factors contributing to that choice. 1069:

ascribed "free will" to all people in the sense that they act "voluntarily, and not by compulsion." He elaborated his position by allowing "that man has choice and that it is self-determined" and that his actions stem from "his own voluntary choosing."

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takes the view that God cannot know which moral choices people will make, but that, nevertheless, this does not impair his perfection; it is as if one's actions cause one of the many possibilities that existed then to have become known, but only once

1860:, and therefore, his knowledge of the future is exactly the same as his knowledge of the past and present. Just as his knowledge of the past does not interfere with man's free will, neither does his knowledge of the future. This distinction, between 921:

will. He repeatedly and voluntarily acts according to it." So it is, to be set free from sin and for righteousness requires a "rebirth through faith." A rebirth of faith gives "true freedom from sin," which is, wrote Luther, "a liberty to do good."

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Some contend that "freedom" and "free will" can be treated as one because the two terms are commonly used as synonyms; however, there are widespread disagreements in definitions of the two terms. Because of these disagreements, Christian philosopher

1793:, which was expressly created to provide for it; but the path to the object of our desires is this world..." Free will is thus required by God's justice, "otherwise, Man would not be given or denied good for actions over which he had no control". 1578:

used to teach that man is like a goat tied to a stake - the karmic debts and human nature bind him and the amount of free will he has is analogous to the amount of freedom the rope allows; as one progresses spiritually, the rope becomes longer.

3513:"When Catholics say that persons cooperate in preparing for an accepting justification by consenting to God's justifying action, they see such personal consent as itself an effect of grace, not as an action arising from innate human abilities" 148:

that the sea battle will occur. If there will not be one, then, by similar reasoning, it is necessary that it will not occur. That means that the future, whatever it is, is completely fixed by past truths: true propositions about the future (a

816:(συνεργός, meaning working together), which says that man has the freedom to, and must if he wants to be saved, choose to accept and work with the grace of God. Once baptised the experience of his salvation and relationship with God is called 395:

denotes this acquired freedom for "obedience and faith" as "free will" in a theological sense. Therefore, in biblical thinking, an acquired freedom from being "enslaved to sin" is needed "to live up to Jesus' commandments to love God and love

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Yet Cassian did not himself escape the suspicion of erroneous teaching; he is in fact regarded as the originator of what, since the Middle Ages, has been known as Semipelagianism. The New Advent the Catholic Encyclopedia online

234:

is challenged by most theologists. Free will, according to Islamic doctrine is the main factor for man's accountability in his/her actions throughout life. All actions committed by man's free will are said to be counted on the

732:

Roman Catholic teaching, which holds that God, who "destined us in love to be his sons" and "to be conformed to the image of his Son", includes in his eternal plan of "predestination" each person's free response to his grace.

534:, especially after the Counter-Reformation, but in understanding differing conceptions of free will it is just as important to understand the differing conceptions of the nature of God, focusing on the idea that God can be 1691:

could be asserted at the same time. Ash'ari develops a "dual agency" or "acquisition" account of free will in which every human action has two distinct agents. God creates the possibility of a human action with his divine

965:

effect, but he does not cooperate in the corruption of an act or the evil of its effect. Lutherans believe everything exists for the sake of the Christian Church, and that God guides everything for its welfare and growth.

1789:". According to an 18th-century rabbinic work, "Man was created for the sole purpose of rejoicing in God, and deriving pleasure from the splendor of His Presence... The place where this joy may truly be derived is the 1266:

O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her brood under her wings, but you were not willing!"

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The Orthodox Church holds to the teaching of synergy (συνεργός, meaning working together), which says that man has the freedom to, and must if he wants to be saved, choose to accept and work with the grace of God. St.

1088:

Calvin depicts this transformation as "a new heart and a new spirit (Ezek. 18:31)." It sets one free from "bondage to sin" and enables "piety towards God, and love towards men, general holiness and purity of life."

1020:). Unlike Calvinists, Lutherans do not believe in a predestination to damnation. Instead, Lutherans teach eternal damnation is a result of the unbeliever's sins, rejection of the forgiveness of sins, and unbelief. 986:

under God's wrath into a state of spiritual life of faith and grace, rendered able to will and to do what is spiritually good and, especially, led to accept the benefits of the redemption which is in Christ Jesus.

556:

at the beginning of paragraph 3 and, to an extent, a contrasting comparison of animals, which always act "of necessity", with human liberty, by means of which one can "either act or not act, do this or do that".

1626:

requires both that we pay for our actions in the past, and that our actions in the present be free enough to allow us to deserve the future reward or punishment that we will receive for our present actions. The

4090:, Mueller, J.T., Christian Dogmatics. St. Louis: Concordia Publishing House, 1934. pp. 589-593, section "The Doctrine of Eternal Election: 2. How Believers are to Consider Their Election, and Engelder, T.E.W., 3168:

understood that God initiates, accompanies, and completes everything in the process of salvation. The Ascetic Ideal and the New Testament: Reflections on the Critique of the Theology of the Reformation

2956:

Likewise in paragraph 5 that the good or the choice of the good comes from the judgement of reason (in Roman Catholic doctrine it is not identical with free will), which is usually considered causal in

820:. Mankind has free will to accept or reject the grace of God. Rejection of the gifts of God is called blasphemy of the Holy Spirit (gifts of grace, faith, life). The first who defined this teaching was 4735:""Dvaita" or dualism and is generally a proponent of a free will orientation. The path of surrender or non-action, represents "Advaita" or non-dualism and is generally a proponent of fate orientation." 514:

concludes with the role that grace plays, "By the working of grace the Holy Spirit educates us in spiritual freedom in order to make us free collaborators in his work in the Church and in the world."

4468:, Mueller, J.T., Christian Dogmatics. St. Louis: Concordia Publishing House, 1934. p. 637, section "The Doctrine of the Last Things (Eschatology), part 7. "Eternal Damnation", and Engelder, T.E.W., 1164:

Some Christian theologians, feeling the bite of this argument, have opted to limit the doctrine of foreknowledge if not do away with it altogether, thus forming a new school of thought, similar to

502:." On the contrary, the Roman Catholic teaching affirms that when God—the proper object of the will—is known with sufficient clarity in the afterlife, then "the perpetuity" of the free will's 4074:, Mueller, J.T., Christian Dogmatics. St. Louis: Concordia Publishing House, 1934. pp. 585-9, section "The Doctrine of Eternal Election: 1. The Definition of the Term", and Engelder, T.E.W., 3647:: Vol. I. Trans. Fred Kramer, St. Louis: Concordia Publishing House, 1971, pp. 409-53, "Seventh Topic, Concerning Free Will: From the Decree of the Sixth Session of the Council of Trent". 315:, concurs entirely with Frede, "The term 'free will' is not biblical, but derives from Stoicism. It was introduced into Western Christianity by the second-century theologian Tertullian." 1143:

would become guilty of homicide years prior to the event as an example, but that He was aware of it from all eternity, viewing all time as a single present. This was the view offered by

1618:

Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature.

990:

Lutherans disagree with those that make predestination the source of salvation rather than Christ's suffering, death, and resurrection. Lutherans reject the Calvinist doctrine of the

1489:

However, this belief in destiny is not necessarily believed to rule out the existence of free will, as in some cases both free will and destiny are believed to exist simultaneously.

665:

view that the original sin did not damage human nature; they accept that the human nature is depraved, but despite man's fallenness the divine image he bears has not been destroyed.

2074:. In granting free will, God has somehow "constricted" his foreknowledge, to allow for Man's independent action; He thus has foreknowledge and yet free will exists. In the case of 4716:"Since Hinduism is itself a conglomerate of religions, an attitude of tolerance and acceptance of the validity of other belief systems has long been a part of Hindu thought." 3717:. Philadelphia: J.B. Lippincott. 1875. pp. 388-90, Part IX The Specific Doctrines Of The Conservative Reformation: Original Sin, Thesis VII The Results, Section ii Positive. 797:, who says that the Eastern Orthodox Church "always understood that God initiates, accompanies, and completes everything in the process of salvation", rejecting instead the 3236: 945:

Thus, Luther distinguished between different kinds of freedom: (a) by nature, a freedom to act as we will and (b) by rebirth through faith, a freedom to act righteously.

386:

is freedom "to live as ought to live," a freedom that requires a transformation whereby a person acquires a righteous, holy, healthy, etc. "state of mind or character."

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Watt, Montgomery. Free-Will and Predestination in Early Islam. Luzac & Co.: London 1948.; Wolfson, Harry. The Philosophy of Kalam, 1976 Harvard University Press and

4784:"The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature" 2400:

Scripture not only lacks a discussion of all the important issues in this area but also lacks the relevant terminology, which early Christians employ in their writings.

1311:, humanity possesses free-will/free choice in regard to "goods and possessions," but regarding "salvation or damnation" people are in bondage either to God or Satan." 1412:) schools are proponents for the theory of free will. The different schools' understandings are based upon their conceptions of the nature of the supreme Being (see 4898:"Sunan Abi Dawud 4691 - Model Behavior of the Prophet (Kitab Al-Sunnah) - كتاب السنة - Sunnah.com - Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)" 994:. Like both Calvinist camps, Lutherans view the work of salvation as monergistic in that "the natural powers of man cannot do anything or help towards salvation" ( 3380: 978:

rather than predestination. Conversion or regeneration in the strict sense of the term is the work of divine grace and power by which man, born of the flesh, and

1546:

is truly free, and its freedom is also distinct from all feelings, thoughts, actions, or wills, and is thus not at all a freedom of will. The metaphysics of the

974:

certainty lies. According to Lutheranism, the central final hope of the Christian is "the resurrection of the body and the life everlasting" as confessed in the

3954:

The Conservative Reformation and Its Theology: As Represented in the Augsburg Confession, and in the History and Literature of the Evangelical Lutheran Church

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The Conservative Reformation and Its Theology: As Represented in the Augsburg Confession, and in the History and Literature of the Evangelical Lutheran Church

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The notion of free will is not discussed explicitly in the New and Old Testament. Nor are the technical terms used associated with the discourse on free will.

2070:

Further, according to the first approach, it is understood that the Free-will Omniscience paradox provides a temporal parallel to the paradox inherent within

1275:

as they are not willing. We see that whilst Jesus wants to save Jerusalem He respects their choice to continue on in sin despite His will that they be saved.

400:(i.e., true freedom) comes by "God's changing our nature" to free us from being "slaves to sin." and endowing us with "the freedom to choose to be righteous." 3494: 4728: 1388:

is primarily a conglomerate of different religious traditions, there is no one accepted view on the concept of free will. Within the predominant schools of

2129:

Alston, William P. 1985. "Divine Foreknowledge and Alternative Conceptions of Human Freedom." International Journal for Philosophy of Religion 18:1, 19–32.

369:(a.k.a. volitional freedom) is freedom to determine one's own "decisions or plans." Natural freedom is inherent in all people, in all circumstances, and " 4962: 1920:

Although the above discussion of the paradox represents the majority rabbinic view, there are several major thinkers who resolve the issue by explicitly

450:. According to the Roman Catholic Church "To God, all moments of time are present in their immediacy. When therefore he establishes his eternal plan of " 3928:

Paul R. Sponheim, "The Origin of Sin," in Christian Dogmatics, Carl E. Braaten and Robert W. Jenson, eds. (Philadelphia: Fortress Press, 1984), 385–407.

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From wherever the mind wanders due to its flickering and unsteady nature, one must certainly withdraw it and bring it back under the control of the self

91:

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

129:

knows exactly what will happen (right down to every choice a person makes), it would seem that the "freedom" of these choices is called into question.

3349:

Humanity and Divinity in Renaissance and Reformation: Essays In Honor of ... - John W. O'Malley, Thomas M. Izbicki, Gerald Christianson - Google Books

2792: 2765: 961:, born sinful and unable to avoid committing sinful acts. For Lutherans, original sin is the "chief sin, a root and fountainhead of all actual sins." 1189: 509:

The Catechism of the Roman Catholic Church asserts that "Freedom is the power, rooted in reason and will". It goes on to say that "God created man a

64: 51: 1230:

which precedes human decision. It exists prior to and without reference to anything humans may have done. As humans are corrupted by the effects of

560:

Critique that seems more or less to support popular incompatibilistic views can be found in some papal documents especially in the 20th century, no

3062: 144:, there seem to be two options. If there will be a sea battle, then it seems that it was true even yesterday that there would be one. Thus it is 2486: 2231: 1956:

holds that God knows, beforehand, the choices open to each individual, but does not know which choice the individual, in his freedom, will make.

2006: 248: 5016: 1162: 4881: 3390: 3272: 3232: 3144: 3113: 2386: 2356: 2307: 3659: 809:

of God's grace" and held that "God's grace, not human free will, is responsible for 'everything which pertains to salvation' - even faith."

602: 330:

Nonetheless, many have argued an "implicit" case for finding free will in the bible. The most fundamental source for this case lies in the

4111: 772:. This council is not accepted by the Eastern churches and the Roman Catholic Church's use of describing their position and St Cassian as 715:

s section "The Rebellion" that the suffering of innocents was not worth the price of free will, Dostoevsky appears to propose the idea of

5219: 4747:"Hindus believe in karma, the law of cause and effect by which each individual creates his own destiny by his thoughts, words and deeds" 3644: 817: 3042: 2294: 4445: 4067: 3211: 1534:, for instance, matter is without any freedom, and Self lacks any ability to control the unfolding of matter. The only real freedom ( 5235: 4814: 3597: 3501: 3450: 3417: 3049: 2032: 649:

espouses a belief different from the Lutheran, Calvinist, and Arminian Protestant views. The difference is in the interpretation of

418:"freedom to choose to be righteous without the possibility of choosing otherwise." qualifies as true freedom. For open theism, true 982:

to think, to will, or to do any good thing, and dead in sin is, through the gospel and holy baptism, taken from a state of sin and

3558: 3240: 322:, unequivocally insists that, "Paul firmly believed in divine determination as an intrinsic part of his whole conception of God." 3972: 3956:. Philadelphia: J.B. Lippincott. 1875. pp. 335-455, Part IX The Specific Doctrines Of The Conservative Reformation: Original Sin. 2970: 1971:

holds perhaps the most controversial view: apparently denying that man has free will, and that instead all is determined by God.

1696:, but then the human follows through and "acquires" the act, making it theirs and taking responsibility for it using their human 1671:, the capacity to do right or wrong, and thus deserved the reward or punishment they received, whereas Hanbali insisted on God's 4931: 4110:. St. Louis: Concordia Publishing House, 1934. pp. 127-8, Part XXXI. "The Election of Grace", paragraph 179., Engelder, T.E.W., 2687: 5077: 3919:, edited by Ernest Gordon Rupp and Philip Saville Watson (Westminster, 1969, reissued by Westminster John Knox, 2006), 27, 141. 3183: 2986: 2151:

Ockham, William. Predestination, God's Knowledge, and Future Contingents, early 14th century, trans. Marilyn McCord Adams and

3515: 3357: 2010: 1363: 446:

universally embrace the idea of free will, but generally do not view free will as existing apart from or in contradiction to

3609:

We receive the grace of Christ in the Holy Spirit, and without the Holy Spirit no one can have faith in Christ (I Cor. 12:3)

3586: 3473: 3407: 3347: 3324: 3291:

An Introduction to the Early History of Christian Doctrine: To the Time of ... - James Franklin Bethune-Baker - Google Books

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I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come.

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schools strongly suggest a belief in determinism, but do not seem to make explicit claims about determinism or free will.

1149: 1107: 1013: 1002: 137: 3205:

humanity is liable for their "original sin." WHAT ARE THE DIFFERENCES BETWEEN ORTHODOXY AND ROMAN CATHOLICISM? by Father

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The existence of free will, and the paradox above (as addressed by either approach), is closely linked to the concept of

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the fact that God loves and therefore gives freedom/agency to others is a necessary part of what it means to be divine.

419: 2174:. Structure and growth of philosophic systems from Plato to Spinoza. Vol. 2 (2 ed.). Harvard University Press 1443:

In both Dvaita and Advaita schools, and also in the many other traditions within Hinduism, there is a strong belief in

707:. He also developed an argument that suicide, if irrational, is actually a validation of free will (see Kirilov in the 3702: 1511:(Bhagavad Gita 6.26), indicating that God does not control anyone's will, and that it is possible to control the mind. 1339:

Latter Day Saints believe that God has given all humans the gift of moral agency. Moral agency includes free will and

5001: 1995: 4757: 4003: 1574:

However, Vivekananda's above quote can't be taken as a literal refutation of all free will, as Vivekanda's teacher,

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chose to disobey God, trusting in their own strength, knowledge, and wisdom. Consequently, people are saddled with

503: 215: 31: 5091: 4709: 2063:, independent world could exist. This "constriction" made free will possible, and hence the potential to earn the 2014: 1999: 953:

Orthodox Lutheran theology holds that God made the world, including humanity, perfect, holy and sinless. However,

56: 4725: 2340:

The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics

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We receive the grace of Christ in the Holy Spirit, and without the Holy Spirit no one can have faith in Christ (

1840: 3937: 3682: 3632: 3628: 1675:, or total power and initiative in managing all events. Schools that developed around earlier thinkers such as 769: 720: 547: 495: 479:

wrote extensively on free will, with Augustine focusing on the importance of free will in his responses to the

4777: 1032:

movement was characterized by the fundamental belief in the free will of man. Many earlier movements such as

4855: 4169: 4094:. St. Louis: Concordia Publishing House, 1934. pp. 127-8, Part XXXI. "The Election of Grace", paragraph 180. 4078:. St. Louis: Concordia Publishing House, 1934. pp. 124-8, Part XXXI. "The Election of Grace", paragraph 176. 3940:, "Definition of Original Sin," in Christian Dogmatics (St. Louis: Concordia Publishing House, 1953), 1:538. 3262: 3126: 2214: 1650: 1632: 1575: 1045: 938: 688: 681:

God and man cannot save himself, and that man must co-work (syn-ergo) with God in the process of salvation.

646: 638: 531: 484: 483:, and also on the limitations of a concept of unlimited free will as denial of grace, in his refutations of 319: 108: 92: 3706: 3679: 3442:

Gratia Et Certamen: The Relationship Between Grace and Free Will in the ... - Donato Ogliari - Google Books

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event: even having seen the event, there is no way to know with certainty what x will do; see the view of

1709: 1077:

calls the "natural freedom" of the will. This freedom to will what one desires is inherent in all people.

703: 697: 282: 264: 210:, the theological issue is not usually how to reconcile free will with God's foreknowledge but with God's 141: 3698: 1259: 506:

is necessary and "in Heaven is guaranteed by the absence of reason for the will to will something else."

4665: 3066: 3029: 2917: 2892: 2867: 2218: 2193: 2165: 1161:

also. Foreordination renders the events certain, while foreknowledge presupposes that they are certain."

906: 851: 832:

God and man cannot save himself. That man must co-work (syn-ergo) with God in the process of salvation.

443: 346:

found that a delineation of three kinds of freedom is necessary for clarity on the subject, as follows:

691:

Christian novelist, suggested many arguments for and against free will. Famous arguments are found in "

432:

within the agent's power to perform the action and also in the agent's power to refrain from the action

218:

developed an "acquisition" or "dual-agency" form of compatibilism, in which human free will and divine

609:. Everyone is regarded as having a free choice as to in what measure he or she will follow his or her 426:. Regardless of factors, a person has the freedom to choose the opposite alternatives. In open theist 4991: 4472:. St. Louis: Concordia Publishing House, 1934. pp. 135-6, Part XXXIX. "Eternal Death", paragraph 196. 4116: 2490: 1861: 1037: 692: 642: 243: 5211: 5125: 3206: 745: 498:

in all circumstances", even in Heaven, "regardless of the perfection of the object presented by the

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Trinkaus, Charles Edward; O'Malley, John William; Izbicki, Thomas M.; Christianson, Gerald (1993).

2968:

an address of Pius XII to the Fifth International Congress on Psychotherapy and Clinical Psychology

1823: 1409: 1334: 1049: 934: 517: 373:

to any state of mind or character which they may or may not acquire in the course of their lives."

5259: 4677: 4287: 4195: 3965: 3656: 2293:

Frede, Michael (2011). "7. An Early Christian View on a Free Will: Origen". In Long, A.A. (ed.).

2101: 2064: 1834:

and free will. The representative view is that "Everything is foreseen; yet free will is given" (

1790: 1786: 1367: 1340: 1239: 995: 910: 875:

of doing works that satisfy God's justice. Every human thought and deed is infected with sin and

802: 708: 594: 568:

in its most generic form can be found there. More often these documents focus on condemnation of

520: 476: 472: 4191: 2413:"Review of: A Free Will: Origins of the Notion in Ancient Thought. Sather Classical Lectures 68" 1366:, or Swedenborgianism, teaches that every person has complete freedom to choose heaven or hell. 975: 4302: 871:

Lutherans also teach that sinners, while capable of doing works that are outwardly "good," are

580:

equipped with intellect and will, which decides human proceeding in a (perhaps imprecise) way.

5264: 5040: 4996: 4956: 4877: 4810: 4422: 3593: 3541: 3497: 3446: 3413: 3386: 3353: 3268: 3228: 3169: 3140: 3109: 3045: 2842: 2382: 2376: 2352: 2303: 1766: 1762: 1758: 1746: 1623: 1558: 1124: 794: 684: 499: 185: 157: 5216: 5181: 4606:

The Works of James Arminius, D.D., Formerly Professor of Divinity in the University of Leyden

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Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age

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effect on x's circumstances and choice, absent when the event comes to pass in the present.)

5112: 4434: 4364: 4256: 4233: 4157: 4134: 2831: 2344: 2338: 2313: 2152: 1929: 1869: 1738:

itself: "I have set before you life and death, blessing and curse: therefore choose life" (

1527: 1425: 1389: 1319: 1315: 1214: 1195: 1169: 1157: 1036:

and others likewise held this viewpoint. Denominations today representing this view include

872: 618: 491: 236: 4826: 4414: 4406: 4345: 4341: 4310: 4306: 4291: 4275: 4199: 4153: 1318:, humanity possesses freedom from necessity, but not "freedom from sin" unless enabled by " 5239: 5223: 4732: 4713: 4622: 4449: 4442: 4438: 4410: 4402: 4360: 4337: 4321: 4260: 4203: 4138: 4130: 4071: 4064: 4044: 3976: 3892:

The Doctrines That Divide: A Fresh Look at the Historic Doctrines That Separate Christians

3686: 3675: 3663: 3640: 3215: 3209: 2974: 1959: 1947: 1715: 1628: 1437: 1304:, humanity possesses "free will," but it is in bondage to sin, unless it is "transformed." 1251: 1210: 1017: 1006: 983: 979: 825: 789: 761: 674: 658: 423: 312: 252: 193: 4825:

Swami Vivekananda (1907) "Freedom" from The Complete Works of Swami Vivekananda. vol. 1.

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Jackson, Timothy P. (1998) "Arminian edification: Kierkegaard on grace and free will" in

2078:, God has "constricted" his essence to allow for Man's independent existence; He is thus 1238:

to choose the salvation offered by God in Jesus Christ or to reject that salvific offer.

890:' study of Luther's theology, sin's infection of every human thought and deed began with 5232: 5159: 4333: 4325: 4245: 4218: 4214: 4103: 3994: 1570:

freedom we have to get beyond the limitations of this universe; it cannot be found here.

4465: 4418: 4380: 4376: 4349: 4271: 4241: 4222: 4056: 4004:

The Proof Texts of the Catechism with a Practical Commentary, section Divine Providence

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The Great Meaning of the Word Metanoia: Lost in the Old Version, Unrecovered in the New

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The Catholic encyclopedia: an international work of reference on the ... - Google Books

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Mark R. Talbot, "True Freedom: The Liberty That Scripture Portrays as Worth Having" in

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Mark R. Talbot, "True Freedom: The Liberty That Scripture Portrays as Worth Having" in

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The paradox is explained, but not resolved, by observing that God exists outside of

1085:

required for acquired freedom, the will "must be wholly transformed and renovated."

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Dissent from the Creed: Heresies Past and Present - Richard M. Hogan - Google Books

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and the stressing of significance of belief in soul, as a non-physical indivisible

447: 335: 3906:, edited by Ernest Gordon Rupp and Philip Saville Watson (Westminster, 1969), 141. 3157: 3043:

Catechism of the Catholic Church, Reader's Guide to Themes (Burns & Oates 1999

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This article is about the theological questions of free will. For other uses, see

4502:, edited by A.N.S. Lane, translated by G. I. Davies (Baker Academic, 2002) 69-70. 3953: 3714: 2169: 188:

stresses that free will is a product of the intrinsic human soul, using the word

4976: 4744: 3743:(Fortress, 1966), §§ "The Bondage of the Will" and "Original Sin," 156-170, 247. 2480:, (Oxford, 2005), 10 and Fischer, J., Kane, R., Pereboom, D., & Vargas, M., 2381:. Ancient Philosophies. Vol. 4. Taylor & Francis. p. unpaginated. 1984: 1900: 1880: 1836: 1831: 1739: 1734:, and is closely linked with the concept of reward and punishment, based on the 1595: 1551: 1301: 1206: 1185: 1173: 1165: 1066: 1033: 891: 861: 846: 662: 622: 573: 569: 565: 539: 535: 510: 480: 411: 331: 150: 118: 96: 3495:

The Mystical Theology of the Eastern Church (St. Vladimir's Seminary Press 1976

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even while people continue to exercise free will, because God transcends time.

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Philo: foundations of religious philosophy in Judaism, Christianity, and Islam

2060: 1953: 1888: 1805: 1676: 1538:) consists in realizing the ultimate separateness of matter and self. For the 1199: 1029: 614: 610: 494:

asserted that "the created will acts just for internal reasons, and therefore

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was an adherent of this theology. There are no modern adherents of Jansenism.

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in the ancient world is that the Bible does not explicitly address free will.

227: 223: 199:

or .נ.ש.מ meaning "breath"), but the ability to make a free choice is through

5199: 3312: 2846: 2412: 2217:. Free-Will and Predestination in Early Islam. Luzac & Co.: London 1948; 1565:, offers a good example of the worry about free will in the Hindu tradition. 465:, which contradicted the Jesuits' teaching on free will. French Philosopher, 4469: 4453: 4107: 4091: 4075: 3868:(Thomas Whittaker, 1896), 26, footnote #1. Available online in Google Books. 2663:

The Bible Knowledge Background Commentary: John's Gospel, Hebrews-Revelation

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is "freedom from coercion or restraint" that prevents acting as one wills.

140:: tomorrow either there will or will not be a sea battle. According to the 42: 1283:

This table summarizes three classical Protestant beliefs about free will.

251:

is a contemporary expansion of this theme, adding how God, free will, and

4774: 2056: 2047: 1591: 1397: 1385: 1144: 626: 298: 114: 4842: 2265:, vol. III. Reprinted in Indiana University Press, Bloomington, 1967–78. 788:

Various Roman Catholic theologians identify Cassian as a teacher of the

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Ted Honderich, "Determinism and Freedom Philosophy – Its Terminology,"

2059:

essence, to allow for the existence of a "conceptual space" in which a

1876: 1844: 1843:). Based on this understanding, the problem is formally described as a 1782: 1754: 1664: 1611: 1598:

have often emphasized the importance of free will. For example, in the

1587: 1583: 1562: 1543: 1531: 1472: 1456: 1444: 1421: 1413: 1401: 1393: 1348: 1103: 813: 737: 458: 4793: 4761: 4554: 2832:"La libertà dell'atto beatifico nel pensiero di Francesco d'Appignano" 2790:

William Hasker, answer to "So, will there be free will in heaven?" at

1891:

below. Further, the presence of the time traveller, may have had some

4037: 3992:. Concordia Publishing House. 1934. pp. 189-195 and Fuerbringer, L., 2600:

The Idea of Freedom: A Dialectical Examination of the Idea of Freedom

2542:

The Idea of Freedom: A Dialectical Examination of the Idea of Freedom

2513:

The Idea of Freedom: A Dialectical Examination of the Idea of Freedom

1476: 1468: 1447:

and that both the past and future are known, or viewable, by certain

1405: 917:

the will" to sin. The sinner's "will is bound, but it is and remains

621:"Manual of Discipline", and in some religious texts possessed by the 289:, observed that "freedom and free will cannot be found in either the 174: 1912:(since the actor is unaware of being observed) free will is given". 1503:

Nor does the Supreme Lord assume anyone's sinful or pious activities

404:

Mark R. Talbot, a "classical Christian theist," views this acquired

357:

In the Bible, circumstantial freedom was given to the Israelites in

4897: 4121:(6). English Evangelical Missouri Synod: Baltimore. 1891, pp. 41ff. 408:

freedom" as the freedom that "Scripture portrays as worth having."

222:

were both asserted, and which became a cornerstone of the dominant

121:

is often alleged to be in conflict with free will, particularly in

5151: 4726:

Predictive Astrology - Understanding Karma, Fate, & Free Will

2632:

as "really" or "truly." Versions using these translations include

2106: 1939: 1735: 1727: 1656: 1547: 1523: 1452: 1448: 1433: 1041: 850: 577: 207: 166: 153:

conclusion is reached: things could not have been any other way).

2302:. Berkeley: University of California Press. p. unpaginated. 3855:, J. Theodore Mueller, translator (Kregel Classics, 1976), xxii. 3264:

OSV's encyclopedia of Roman Catholic history By Matthew Bunson's

2715:, ed. Douglas S. Huffman, Eric L. Johnson (Zondervan, 2002), 69. 1857: 1603: 1539: 1429: 784:

Differences of view between Roman Catholic and Orthodox Churches

170: 338:

that occurred in their "willfully chosen" disobedience to God.

4032:. Concordia Publishing House: 1934. pp. 190 and Edward. W. A., 1978: 1610:

who have the freedom to exploit the inferior material nature (

1231: 126: 36: 4684:(Westminster, 1969) chose "free choice" as their translation. 2839:

Atti del III Convegno Internazionale su Francesco d'Appignano

2582:

Joseph P. Free, revised and expanded by Howard Frederic Vos,

1801:, "All is in the hands of Heaven except the fear of Heaven". 1234:, prevenient grace allows persons to engage their God-given 780:

not only the consequence, but also the guilt of Adam's sin.

593:

The concept of free will is also of vital importance in the

925:

To use a biblical word important to Luther, to be set free

793:

of grace, a position shared by Eastern Orthodox theologian

4920:

Denny, Frederick. An Introduction to Islam, 1985 Macmillan

4034:

A Short Explanation of Dr. Martin Luther's Small Catechism

1753:, and secondly as regards the closely related, resultant, 523:'s views on free will and grace are often contrasted with 3475:

Studies in church history - Reuben Parsons - Google Books

2763:

William Hasker, answer to "Did Jesus have free will?" at

2711:

Mark R. Talbot, "Does God Reveal Who He Actually Is?" in

2573:(Eerdmans, 1962), s.v. "Liberty, Section III. FREE WILL." 2536: 2534: 2232:"Part 1: Fate and Destiny are the Words that Cause Alarm" 1936:

hold that "the decisions of man precede God's knowledge".

1073:

The free will that Calvin ascribed to all people is what

4485:, trans. Henry Beveridge, III.23.2. Available online at 2221:. The Philosophy of Kalam, Harvard University Press 1976 4862:

by R. Krishnaswami Aiyar, Chetana Limited, Bombay, 1957

4672:(London, T. Bensley, 1823), 66. The controversial term 4443:

Epitome of the Formula of Concord, Article 11, Election

4065:

Epitome of the Formula of Concord, Article 11, Election

4002:

article on Divine Providence. For further reading, see

3915:

Martin Luther, "On the Bondage of the Will" (1525), in

2741:, ed. John Piper and others, (Crossway, 2003), 107,109. 1757:. The topic is also often discussed in connection with 1011:

Formula of Concord: Solid Declaration, art. xi, par. 42

2557:(Westminster John Knox Press, 1996). s.v. "free will." 2196:(1961). "St. Augustine and the Pelagian Controversy". 1271:

Here we see Jesus lamenting that He is unable to save

2825: 2823: 2296:

A Free Will: Origins of the Notion in Ancient Thought

1667:

disputes, with the Mu'tazili arguing that humans had

1590:, and the more theistic versions of Hinduism such as 1258:

This view is backed in the Bible with verses such as

909:

and "free will" remains in general use. However, the

3828:

http://www.merriam-webster.com/thesaurus/voluntarily

274:

The consensus of scholars who focus on the study of

230:, Ash'aris understanding of a higher balance toward 169:

in holding that free will is a feature of a human's

4487:

http://www.ccel.org/ccel/calvin/institutes.toc.html

2841:(in Italian and English). Appignano del Tronto: 9. 2817:

Catechism of the Roman Catholic Church, section 600

2675:

Baker's Evangelical Dictionary of Biblical Theology

2452:

Baker's Evangelical Dictionary of Biblical Theology

2112:

Theodicy and the Bible#Bible and free will theodicy

1194:Christians who were influenced by the teachings of 2750:William Hasker, "A Philosophical Perspective," in 2565: 2563: 2288: 2286: 2284: 2197: 1459:) in traditions where Ishvara is worshipped as an 2465:http://www.ucl.ac.uk/~uctytho/dfwTerminology.html 297:and must have come to the Christians mainly from 4036:. Concordia Publishing House. 1946. p. 165. and 2754:(InterVarsity, 1994), 136-137, Hasker's italics. 2665:, ed. Craig A. Evans, (David C. Cook, 2005), 88. 3237:"Church of Antioch - Orthodoxy and Catholicism" 1849: 1810: 1355:God and becoming unworthy to fulfill the call. 1244: 673:, a 4th-century Church Father and pupil of St. 4536: 4534: 4456:, Part XXXI. The Election of Grace, pp. 124-8. 3826:"Voluntarily" means "of one's own free will." 3778:Ernest Gordon Rupp and Philip Saville Watson, 3184:"Catechism of the Catholic Church - IntraText" 3086:"Catechism of the Catholic Church - IntraText" 3012:"Catechism of the Catholic Church - IntraText" 2987:"Catechism of the Catholic Church - IntraText" 2524:Walter A. Elwell, Philip Wesley Comfort, eds, 2252:, Cambridge University Press, Cambridge, 1998. 1826:, there is much discussion as to the apparent 1745:Free will is therefore discussed at length in 27:Conception of free will in a religious context 3998:Concordia Publishing House. 1927. p. 635 and 3657:Augsburg Confession, Article 18, Of Free Will 2594: 2592: 1904:quoted above, can be read as: "Everything is 1785:, "This world is like a vestibule before the 812:The Orthodox Church holds to the teaching of 756:Orthodox criticism of Roman Catholic theology 430:'s words, regarding any action it is always " 8: 5195:"Free will" article at Catholic Encyclopedia 5011: 5009: 4676:was translated "free-will" by Cole. However 4619:Discipline of the Immanuel Missionary Church 4608:(Auburn, NY: Derby and Miller, 1853), 4:472. 3561:The Theological Anthropology of John Cassian 2055:entails the idea that God "constricted" his 1908:(while - and no matter where - it happens), 1683:searched for ways to explain how both human 824:, 4th-century Church Father, and a pupil of 736:salvation "there is a kind of interplay, or 239:because they are his/her own and not God's. 4682:Luther and Erasmus: Free Will and Salvation 3917:Luther and Erasmus: Free Will and Salvation 3904:Luther and Erasmus: Free Will and Salvation 3780:Luther and Erasmus: Free Will and Salvation 3080: 3078: 3076: 2555:Westminster Dictionary of Theological Terms 2484:(Blackwell, 2007), 128 and R. Eric Barnes, 2274:Mackie, J.L. (1955) "Evil and Omnipotence," 2013:. Unsourced material may be challenged and 5212:"Free will" article at Jewish Encyclopedia 3553: 3551: 2528:(Tyndale House, 2001), s.v. "Exodus," 456. 2100:– early treatise about freedom of will by 711:) novel. As for the argument presented in 605:. As in Judaism, free will is regarded as 265:Free will in antiquity § Christianity 5245:The Paradox of Free Choice: Six Questions 3589:Tradition and Theology in St John Cassian 2429:Alister McGrath, Christian Theology, 351. 2033:Learn how and when to remove this message 461:, a movement arose in Catholicism called 4693:Keith D. Stanglin and Thomas H. McCall, 4670:Martin Luther on the Bondage of the Will 3815:Martin Luther on the Bondage of the Will 3793:Martin Luther on the Bondage of the Will 3767:Martin Luther on the Bondage of the Will 3728:Martin Luther on the Bondage of the Will 1924:human action from divine foreknowledge. 1285: 657:," where the Orthodox do not believe in 601:) Churches, those in communion with the 67:of all important aspects of the article. 4595:, 1754; Edwards 1957-, vol. 1, pp. 327. 3006: 3004: 2200:Religious Philosophy: A Group of Essays 2122: 545:The papal encyclical on human freedom, 4961:: CS1 maint: archived copy as title ( 4954: 4583:, trans. Henry Beveridge, III.3.6, 16. 3288:Bethune-Baker, James Franklin (1954). 2204:. Cambridge: Harvard University Press. 1749:, firstly as regards God's purpose in 281:The leading scholar on the subject of 87:is an important part of the debate on 63:Please consider expanding the lead to 5184:, Stanford Encyclopedia of Philosophy 4038:Divine Providence and Human Adversity 4017:Called to Believe, Teach, and Confess 2830:Alliney, Guido (September 24, 2005). 2728:, ed. John Piper and others, 105-109. 2613:Sin: Radical Evil in Soul and Society 1898:In line with this, the teaching from 1710:Free will in antiquity § Judaism 723:) as one possible rational solution. 490:Denying the Roman Catholic teaching, 247:can do for it, is to be truly free." 7: 5126:"FREE WILL - JewishEncyclopedia.com" 4876:. Westview Press. pp. 115–116. 4874:A Concise History of the Middle East 4654:Institutes of the Christian Religion 4641:Institutes of the Christian Religion 4581:Institutes of the Christian Religion 4568:Institutes of the Christian Religion 4542:Institutes of the Christian Religion 4526:Institutes of the Christian Religion 4513:http://thesaurus.com/browse/inherent 4483:Institutes of the Christian Religion 4019:. Wipf and Stock. 2005. pp. 122-123. 2661:Gary M. Burge, "Gospel of John," in 2378:The Philosophy of Early Christianity 2011:adding citations to reliable sources 1217:allowed people to choose salvation: 1190:History of Calvinist–Arminian debate 603:Coptic Orthodox Church of Alexandria 4697:(Oxford University, 2012), 157-158. 4695:Jacob Arminius: Theologian of Grace 4643:, trans. Henry Beveridge, III.23.2. 4555:http://thesaurus.com/browse/freedom 4511:Inherent and natural are synonyms. 3879:Luther for the Armchair Theologians 3645:Examination of the Council of Trent 3323:Herbermann, Charles George (1913). 2278:, new series, vol. 64, pp. 200–212. 2138:Aristotle. "De Interpretatione" in 1000:Solid Declaration, art. ii, par. 71 249:Alvin Plantinga's free-will defense 4656:, trans. Henry Beveridge, III.3.6. 4553:Freedom and ability are synonyms. 4500:Bondage and Liberation of the Will 2487:"PHIL 101: Free Will Debate Topic" 2250:Cambridge Companion to Kierkegaard 1213:, but Arminius believed that only 156:However, some philosophers follow 25: 4570:, trans. Henry Beveridge, II.3.6. 4544:, trans. Henry Beveridge, II.3.5. 4528:, trans. Henry Beveridge, II.2.7. 3881:(Westminster John Knox, 2004), 9. 3385:. Liturgical Press. p. 198. 1455:as well as by the supreme being ( 1436:within the illusory existence of 1400:) schools generally believe in a 1392:there are two main opinions. The 1380:Free will § Hindu philosophy 564:condemnation, however, of causal 5233:On Repentance and Predestination 4112:The Certainty of Final Salvation 3379:Jurgens, W. A. (June 29, 1970). 2922:Catechism of the Catholic Church 2897:Catechism of the Catholic Church 2872:Catechism of the Catholic Church 2478:The Oxford Handbook of Free Will 1983: 1633:Chandrashekhara Bharati Swaminah 1530:give differing opinions: In the 764:has stated that the teaching of 99:and free will are incompatible. 41: 3817:(London, T. Bensley, 1823), 64. 3730:(London, T. Bensley, 1823), 66. 2602:, Vol 1 (Doubleday, 1958), 135. 2544:, Vol 1 (Doubleday, 1958), 149. 2515:, Vol 1 (Doubleday, 1958), 127. 2140:The Complete Works of Aristotle 1424:) and how the individual Self ( 1222:operates lest we will in vain. 457:During the era of the original 414:denies that classical theism's 55:may be too short to adequately 4421:, Augustus Lawrence Graebner, 3795:(London, T. Bensley, 1823), 60 3382:The Faith of the Early Fathers 2793:"Open Theism Information Site" 2781:(accessed September 27, 2009). 2766:"Open Theism Information Site" 2343:. BRILL. p. unpaginated. 2337:Linjamaa, Paul (7 June 2019). 1606:) are described as being of a 1432:) dictates, or is dictated by 937:. Luther used Jesus' image of 905:was translated "free-will" by 65:provide an accessible overview 1: 3840:The Theology of Martin Luther 3754:The Theology of Martin Luther 3741:The Theology of Martin Luther 3591:(Oxford University Press 2007 2584:Archaeology and Bible History 2097:De libero arbitrio voluntatis 1150:The Consolation of Philosophy 879:. For Luther himself, in his 856:A.C. Article 18: Of Free Will 161: 2688:"Mark Talbot | Wheaton" 2502:(accessed October 19, 2009). 2467:(accessed November 7, 2009). 2375:Karamanolis, George (2021). 1847:, beyond our understanding. 1655:Disputes about free will in 311:Another Oxford scholar, Dr. 214:or divine commanding power. 5182:Foreknowledge and Free Will 4872:Goldschmit, Arthur (2010). 4680:and Philip Saville Watson, 3105:Renaissance and Reformation 2646:Young's Literal Translation 378:23:37 and Revelation 22:17. 5281: 4627:Immanuel Missionary Church 3842:(Fortress, 1966), 156-157. 3769:(London, T. Bensley, 1823) 3406:Hogan, Richard M. (2001). 2638:The Bible in Basic English 2417:Bryn Mawr Classical Review 2261:Kierkegaard, Søren. (1848) 2155:1982, Hackett, esp p. 46–7 1868:, is in fact discussed by 1771:Jewish principles of faith 1707: 1648: 1377: 1332: 1183: 1114:universal." Edwards' book 1059: 992:perseverance of the saints 844: 661:. The Orthodox reject the 653:, alternatively known as " 442:Today, theologians of the 262: 173:, and thus that non-human 106: 32:Free will (disambiguation) 29: 4809:. 5th ed. Prentice Hall. 3395:– via Google Books. 2944:Libertas Praestantissimum 2438:Troels Engberg-Pedersen, 2349:10.1163/9789004407763_005 1714:The belief in free will ( 1404:-based approach, and the 1279:Comparison of Protestants 933:righteousness requires a 548:Libertas Praestantissimum 138:problem of the sea battle 5059:, Hilchot Teshuvah 5:1-3 4707:Cambridge University HCS 3894:(Kregel, 1998), 172-173. 3782:(Westminster, 1969), 29. 3472:Parsons, Reuben (1906). 3439:Ogliari, Donato (2003). 3261:Bunson, Matthew (2004). 3107:(Marshall Cavendish 2007 2808:(accessed Oct 14, 2009). 2571:The New Bible Dictionary 2526:Tyndale Bible Dictionary 1818:The paradox of free will 1526:) schools of thought in 1106:preacher and theologian 770:Second Council of Orange 721:universal reconciliation 132:This problem relates to 5200:Calvinism and Free Will 4860:Dialogues with the Guru 4856:Chandrashekhara Bharati 2586:(Zondervan, 1992.), 83. 2482:Four Views on Free Will 1651:Predestination in Islam 1576:Ramakrishna Paramahansa 1046:Conservative Mennonites 901:The controversial term 727:Roman Catholic teaching 713:The Brothers Karamazov' 532:Protestant Christianity 424:incompatibilist freedom 320:Troels Engberg-Pedersen 109:Argument from free will 4764:on September 27, 2007. 3756:(Fortress, 1966), 156. 3516:"Beyond Justification" 3445:. Peeters Publishers. 3412:. Our Sunday Visitor. 3267:. Our Sunday Visitor. 2194:Wolfson, Harry Austryn 2166:Wolfson, Harry Austryn 1969:Mordechai Yosef Leiner 1854: 1815: 1777:Free will and creation 1642: 1620: 1572: 1269: 1249: 1224: 939:the good and bad trees 858: 704:Notes from Underground 698:The Brothers Karamazov 361:from slavery in Egypt. 351:Circumstantial freedom 283:free will in antiquity 142:Law of Excluded Middle 5102:See for example, the 4047:by Markus O. Koepsell 3194:on September 4, 2012. 2650:Good News Translation 2634:The Darby Translation 1637: 1616: 1567: 1264: 1219: 1156:Calvinist theologian 854: 584:Orthodox Christianity 444:Roman Catholic Church 326:The implicit argument 85:Free will in theology 18:Free will in Theology 4992:Moshe Chaim Luzzatto 4425:p. 136, "Conversion" 4117:The Lutheran Witness 4106:, Engelder, T.E.W., 4088:2 Thessalonians 2:13 4000:Christian Cyclopedia 3995:Concordia Cyclopedia 3853:Commentary on Romans 2966:See especially e.g. 2615:(Eerdmans, 1994), 8. 2569:J. D. Douglas, ed., 2118:References and notes 2007:improve this section 1942:at the beginning of 1916:Alternate approaches 1518:Different approaches 1505:(Bhagavad Gita 5.15) 1226:Prevenient grace is 1209:, Arminius affirmed 1098:embrace the idea of 1038:Old Order Mennonites 760:Orthodox theologian 693:The Grand Inquisitor 554:metaphysical freedom 393:New Bible Dictionary 165:philosophers follow 93:paradox of free will 4839:"Bhagavad Gita 7.5" 4794:B-Gita 15.7 purport 4593:Freedom of the Will 4423:Lutheran Cyclopedia 4030:Christian Dogmatics 4015:Mueller, Steven P., 3990:Christian Dogmatics 3877:Steven D. Paulson, 3813:Henry Cole, trans, 3791:Henry Cole, trans, 3765:Henry Cole, trans, 3726:Henry Cole, trans, 3619:(Against Julian, 3) 3587:Augustine Casiday, 2752:The Openness of God 2642:New Century Version 2598:Mortimer J. Adler, 2540:Mortimer J. Adler, 2511:Mortimer J. Adler, 2454:, s.v. "Fall, the." 2263:Journals and Papers 2238:. October 18, 2012. 1975:Kabbalistic thought 1824:rabbinic literature 1602:the living beings ( 1582:On the other hand, 1335:Agency in Mormonism 1116:Freedom of the Will 881:Bondage of the Will 420:libertarian freedom 136:'s analysis of the 117:doctrine of divine 5238:2020-06-22 at the 5222:2006-10-05 at the 5189:Christian material 4807:Asian Philosophies 4805:Koller, J. (2007) 4775:Bhagavad-Gita 3.27 4731:2006-12-06 at the 4712:2007-02-03 at the 4678:Ernest Gordon Rupp 4629:. 1986. p. 7. 4604:Jacobus Arminius, 4448:2008-10-10 at the 4303:Colossians 1:12–13 4288:1 Corinthians 4:15 4196:1 Corinthians 2:14 4170:2 Corinthians 5:17 4070:2008-10-10 at the 4043:2010-07-07 at the 3975:2007-09-27 at the 3966:Formula of Concord 3864:Treadwell Walden, 3662:2008-09-15 at the 3214:2004-06-03 at the 2973:2015-04-18 at the 2476:Robert Kane, ed., 2102:Augustine of Hippo 1635:puts it this way: 1522:The six orthodox ( 1368:Emanuel Swedenborg 1240:Methodist theology 1050:Ukrainian Baptists 1016:2008-05-16 at the 1005:2008-05-16 at the 996:Formula of Concord 859: 803:irresistible grace 776:is also rejected. 701:, and in his work 521:Latin Christianity 477:St. Thomas Aquinas 5041:Babylonian Talmud 4997:Mesillat Yesharim 4883:978-0-8133-4388-4 4845:on March 1, 2007. 4745:Himalayan Academy 4674:liberum arbitrium 4498:John Calvin from 4470:Popular Symbolics 4454:Popular Symbolics 4452:, and Engelder's 4192:2 Corinthians 3:5 4108:Popular Symbolics 4092:Popular Symbolics 4076:Popular Symbolics 3559:"Lauren Pristas, 3542:Georges Florovsky 3392:978-0-8146-1021-3 3274:978-1-59276-026-8 3233:978-1-888212-23-5 3170:Georges Florovsky 3145:978-0-913836-31-6 3116:), vol. 1, p. 186 3114:978-0-7614-7651-1 3069:on June 23, 2014. 2997:on March 3, 2013. 2739:Beyond the Bounds 2726:Beyond the Bounds 2677:, s.v. "Freedom." 2553:Donald K. McKim, 2388:978-0-429-62823-8 2358:978-90-04-40775-6 2309:978-0-520-26848-7 2043: 2042: 2035: 1781:According to the 1767:divine providence 1763:divine simplicity 1759:negative theology 1747:Jewish philosophy 1720:bechirah chofshit 1624:Karma in Hinduism 1559:Swami Vivekananda 1557:A quotation from 1461:all-knowing being 1329:Latter Day Saints 1326: 1325: 1125:John L. Girardeau 980:void of all power 903:liberum arbitrium 795:Georges Florovsky 685:Fyodor Dostoevsky 589:Oriental Orthodox 244:Søren Kierkegaard 186:Jewish philosophy 158:William of Ockham 95:, the claim that 82: 81: 16:(Redirected from 5272: 5217:Fate and Destiny 5165: 5148: 5142: 5139:Milchamot Hashem 5136: 5130: 5129: 5122: 5116: 5100: 5094: 5089: 5083: 5066: 5060: 5054: 5048: 5038: 5032: 5031: 5029: 5028: 5019:. Archived from 5013: 5004: 4989: 4983: 4973: 4967: 4966: 4960: 4952: 4950: 4949: 4943: 4937:. 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Archived from 2301: 2290: 2279: 2272: 2266: 2259: 2253: 2246: 2240: 2239: 2236:www.al-islam.org 2228: 2222: 2215:Watt, Montgomery 2212: 2206: 2205: 2203: 2190: 2184: 2183: 2181: 2179: 2162: 2156: 2153:Norman Kretzmann 2149: 2143: 2136: 2130: 2127: 2038: 2031: 2027: 2024: 2018: 1987: 1979: 1879:here is that of 1870:Abraham ibn Daud 1622:The doctrine of 1528:Hindu philosophy 1390:Hindu philosophy 1320:prevenient grace 1286: 1215:prevenient grace 1196:Jacobus Arminius 1170:process theology 1158:Loraine Boettner 1108:Jonathan Edwards 949:God and creation 866:divine monergism 689:Russian Orthodox 633:Eastern Orthodox 619:Dead Sea Scrolls 599:non-Chalcedonian 492:John Duns Scotus 384:Acquired freedom 318:Pauline expert, 255:are consistent. 242:The philosopher 237:Day of Judgement 177:lack free will. 163: 77: 74: 68: 45: 37: 21: 5280: 5279: 5275: 5274: 5273: 5271: 5270: 5269: 5250: 5249: 5240:Wayback Machine 5224:Wayback Machine 5208: 5206:Jewish material 5191: 5178: 5173: 5168: 5149: 5145: 5141:, book 3, ch. 4 5137: 5133: 5124: 5123: 5119: 5101: 5097: 5090: 5086: 5067: 5063: 5055: 5051: 5039: 5035: 5026: 5024: 5015: 5014: 5007: 4990: 4986: 4974: 4970: 4953: 4947: 4945: 4941: 4934: 4932:"Archived copy" 4930: 4928: 4924: 4919: 4915: 4906: 4904: 4896: 4895: 4891: 4884: 4871: 4870: 4866: 4854: 4850: 4837: 4836: 4832: 4824: 4820: 4804: 4800: 4792: 4788: 4773: 4769: 4756: 4755: 4751: 4743: 4739: 4733:Wayback Machine 4724: 4720: 4714:Wayback Machine 4705: 4701: 4692: 4688: 4664: 4660: 4651: 4647: 4638: 4634: 4623:Shoals, Indiana 4617: 4616: 4612: 4603: 4599: 4591: 4587: 4578: 4574: 4565: 4561: 4552: 4548: 4539: 4532: 4523: 4519: 4510: 4506: 4497: 4493: 4480: 4476: 4464: 4460: 4450:Wayback Machine 4433: 4429: 4401: 4397: 4390: 4386: 4365:Colossians 2:13 4359: 4355: 4320: 4316: 4301: 4297: 4270: 4266: 4257:Colossians 2:13 4255: 4251: 4234:Philippians 1:6 4232: 4228: 4213: 4209: 4190: 4186: 4179: 4175: 4158:Colossians 2:12 4152: 4148: 4129: 4125: 4102: 4098: 4086: 4082: 4072:Wayback Machine 4055: 4051: 4045:Wayback Machine 4028:Mueller, J.T., 4027: 4023: 4014: 4010: 3988:Mueller, J.T., 3987: 3983: 3977:Wayback Machine 3964: 3960: 3948: 3944: 3936: 3932: 3927: 3923: 3914: 3910: 3902: 3898: 3889: 3885: 3876: 3872: 3863: 3859: 3851:Martin Luther, 3850: 3846: 3837: 3833: 3825: 3821: 3812: 3808: 3803: 3799: 3790: 3786: 3777: 3773: 3764: 3760: 3751: 3747: 3738: 3734: 3725: 3721: 3697: 3693: 3687:Martin Chemnitz 3674: 3670: 3664:Wayback Machine 3655: 3651: 3641:Martin Chemnitz 3627: 3623: 3617: 3613: 3608: 3604: 3585: 3581: 3572: 3570: 3557: 3556: 3549: 3538: 3534: 3525: 3523: 3514: 3512: 3508: 3493: 3489: 3480: 3478: 3471: 3470: 3466: 3457: 3455: 3453: 3438: 3437: 3433: 3424: 3422: 3420: 3405: 3404: 3400: 3393: 3378: 3377: 3373: 3364: 3362: 3360: 3345: 3344: 3340: 3331: 3329: 3322: 3321: 3317: 3309: 3305: 3296: 3294: 3287: 3286: 3282: 3275: 3260: 3259: 3255: 3246: 3244: 3235: 3225: 3221: 3216:Wayback Machine 3203: 3199: 3182: 3181: 3177: 3166: 3162: 3154: 3150: 3137: 3133: 3124: 3120: 3103:James Patrick, 3101: 3097: 3084: 3083: 3074: 3061: 3060: 3056: 3041: 3037: 3030:"CCC 1704-1705" 3028: 3027: 3023: 3010: 3009: 3002: 2985: 2984: 2980: 2975:Wayback Machine 2965: 2961: 2955: 2951: 2940: 2936: 2926: 2924: 2916: 2915: 2911: 2901: 2899: 2891: 2890: 2886: 2876: 2874: 2866: 2865: 2861: 2851: 2849: 2834: 2829: 2828: 2821: 2816: 2812: 2802: 2800: 2791: 2789: 2785: 2775: 2773: 2764: 2762: 2758: 2749: 2745: 2736: 2732: 2723: 2719: 2710: 2706: 2697: 2695: 2686: 2685: 2681: 2673: 2669: 2660: 2656: 2623: 2619: 2610: 2606: 2597: 2590: 2581: 2577: 2568: 2561: 2552: 2548: 2539: 2532: 2523: 2519: 2510: 2506: 2496: 2494: 2485: 2475: 2471: 2462: 2458: 2450: 2446: 2437: 2433: 2428: 2424: 2411: 2410: 2406: 2393: 2391: 2389: 2374: 2373: 2369: 2359: 2336: 2335: 2331: 2322: 2320: 2316: 2310: 2299: 2292: 2291: 2282: 2273: 2269: 2260: 2256: 2247: 2243: 2230: 2229: 2225: 2213: 2209: 2192: 2191: 2187: 2177: 2175: 2164: 2163: 2159: 2150: 2146: 2137: 2133: 2128: 2124: 2120: 2092: 2039: 2028: 2022: 2019: 2004: 1988: 1977: 1960:Isaiah Horowitz 1948:Niddah (Talmud) 1918: 1820: 1779: 1712: 1706: 1659:began with the 1653: 1647: 1520: 1382: 1376: 1361: 1337: 1331: 1295:Jacob Arminius 1281: 1252:Thomas Jay Oord 1211:total depravity 1192: 1184:Main articles: 1182: 1064: 1058: 1026: 1018:Wayback Machine 1007:Wayback Machine 984:spiritual death 976:Apostles' Creed 971: 951: 849: 843: 838: 826:John Chrysostom 786: 762:Vladimir Lossky 675:John Chrysostom 659:total depravity 647:Orthodox Church 635: 591: 586: 440: 367:Natural freedom 328: 313:Alister McGrath 272: 267: 261: 183: 181:Common defenses 111: 105: 78: 72: 69: 62: 50:This article's 46: 35: 28: 23: 22: 15: 12: 11: 5: 5278: 5276: 5268: 5267: 5262: 5252: 5251: 5248: 5247: 5242: 5230: 5214: 5207: 5204: 5203: 5202: 5197: 5190: 5187: 5186: 5185: 5177: 5174: 5172: 5171:External links 5169: 5167: 5166: 5143: 5131: 5117: 5095: 5084: 5061: 5049: 5033: 5005: 4984: 4968: 4922: 4913: 4889: 4882: 4864: 4848: 4830: 4818: 4798: 4786: 4780:2012-07-07 at 4767: 4749: 4737: 4718: 4699: 4686: 4658: 4645: 4632: 4610: 4597: 4585: 4572: 4559: 4546: 4530: 4517: 4504: 4491: 4474: 4458: 4427: 4407:Galatians 3:26 4395: 4384: 4353: 4314: 4311:Jeremiah 31:18 4295: 4292:Galatians 4:19 4264: 4249: 4226: 4207: 4200:Ephesians 4:18 4184: 4173: 4154:Ephesians 1:19 4146: 4123: 4096: 4080: 4049: 4021: 4008: 3981: 3958: 3942: 3938:Francis Pieper 3930: 3921: 3908: 3896: 3890:Erwin Lutzer, 3883: 3870: 3857: 3844: 3838:Paul Althaus, 3831: 3819: 3806: 3797: 3784: 3771: 3758: 3752:Paul Althaus, 3745: 3739:Paul Althaus, 3732: 3719: 3691: 3668: 3649: 3621: 3611: 3602: 3579: 3547: 3532: 3506: 3487: 3464: 3451: 3431: 3418: 3398: 3391: 3371: 3358: 3338: 3315: 3303: 3280: 3273: 3253: 3219: 3207:Michael Azkoul 3197: 3188:www.vatican.va 3175: 3160: 3148: 3131: 3118: 3095: 3090:www.vatican.va 3072: 3054: 3035: 3021: 3016:www.vatican.va 3000: 2991:www.vatican.va 2978: 2959: 2949: 2934: 2909: 2884: 2859: 2819: 2810: 2783: 2756: 2743: 2730: 2717: 2713:God Under Fire 2704: 2679: 2667: 2654: 2617: 2604: 2588: 2575: 2559: 2546: 2530: 2517: 2504: 2469: 2456: 2444: 2431: 2422: 2404: 2387: 2367: 2357: 2329: 2308: 2280: 2267: 2254: 2241: 2223: 2219:Wolfson, Harry 2207: 2185: 2157: 2144: 2131: 2121: 2119: 2116: 2115: 2114: 2109: 2104: 2091: 2088: 2041: 2040: 2023:September 2021 1991: 1989: 1982: 1976: 1973: 1965: 1964: 1957: 1951: 1944:Sotah (Talmud) 1937: 1917: 1914: 1866:predestination 1830:between God's 1819: 1816: 1778: 1775: 1732:Jewish thought 1705: 1702: 1646: 1643: 1519: 1516: 1515: 1514: 1513: 1512: 1506: 1487: 1486: 1375: 1372: 1364:The New Church 1360: 1357: 1333:Main article: 1330: 1327: 1324: 1323: 1312: 1305: 1297: 1296: 1293: 1290: 1280: 1277: 1242:thus teaches: 1181: 1178: 1141:Jeffrey Dahmer 1133:moral theology 1100:predestination 1075:Mortimer Adler 1060:Main article: 1057: 1054: 1025: 1022: 970: 969:Predestination 967: 950: 947: 894:into sin, the 877:sinful motives 845:Main article: 842: 839: 837: 834: 785: 782: 758: 757: 729: 728: 634: 631: 590: 587: 585: 582: 525:predestination 452:predestination 439: 438:Roman Catholic 436: 428:William Hasker 406:"compatibilist 402: 401: 397: 380: 379: 371:without regard 363: 362: 344:Mortimer Adler 327: 324: 271: 270:Academic views 268: 260: 257: 232:predestination 182: 179: 107:Main article: 104: 101: 80: 79: 59:the key points 49: 47: 40: 26: 24: 14: 13: 10: 9: 6: 4: 3: 2: 5277: 5266: 5263: 5261: 5258: 5257: 5255: 5246: 5243: 5241: 5237: 5234: 5231: 5229: 5225: 5221: 5218: 5215: 5213: 5210: 5209: 5205: 5201: 5198: 5196: 5193: 5192: 5188: 5183: 5180: 5179: 5175: 5170: 5164: 5163: 5157: 5153: 5147: 5144: 5140: 5135: 5132: 5127: 5121: 5118: 5115: 5114: 5109: 5105: 5099: 5096: 5093: 5088: 5085: 5082: 5080: 5076: 5075: 5074:Mishneh Torah 5070: 5065: 5062: 5058: 5057:Mishneh Torah 5053: 5050: 5046: 5042: 5037: 5034: 5023:on 2006-08-26 5022: 5018: 5017:"Redirecting" 5012: 5010: 5006: 5003: 4999: 4998: 4993: 4988: 4985: 4982: 4979: 4978: 4972: 4969: 4964: 4958: 4944:on 2006-08-23 4940: 4933: 4926: 4923: 4917: 4914: 4903: 4899: 4893: 4890: 4885: 4879: 4875: 4868: 4865: 4861: 4857: 4852: 4849: 4844: 4840: 4834: 4831: 4828: 4822: 4819: 4816: 4815:0-13-092385-0 4812: 4808: 4802: 4799: 4795: 4790: 4787: 4783: 4782:archive.today 4779: 4776: 4771: 4768: 4763: 4759: 4753: 4750: 4746: 4741: 4738: 4734: 4730: 4727: 4722: 4719: 4715: 4711: 4708: 4703: 4700: 4696: 4690: 4687: 4683: 4679: 4675: 4671: 4667: 4662: 4659: 4655: 4652:John Calvin, 4649: 4646: 4642: 4639:John Calvin, 4636: 4633: 4628: 4624: 4620: 4614: 4611: 4607: 4601: 4598: 4594: 4589: 4586: 4582: 4579:John Calvin, 4576: 4573: 4569: 4566:John Calvin, 4563: 4560: 4556: 4550: 4547: 4543: 4540:John Calvin, 4537: 4535: 4531: 4527: 4524:John Calvin, 4521: 4518: 4514: 4508: 4505: 4501: 4495: 4492: 4488: 4484: 4481:John Calvin, 4478: 4475: 4471: 4467: 4462: 4459: 4455: 4451: 4447: 4444: 4440: 4436: 4435:1 Timothy 2:4 4431: 4428: 4424: 4420: 4416: 4412: 4411:Galatians 4:5 4408: 4404: 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3832: 3829: 3823: 3820: 3816: 3810: 3807: 3801: 3798: 3794: 3788: 3785: 3781: 3775: 3772: 3768: 3762: 3759: 3755: 3749: 3746: 3742: 3736: 3733: 3729: 3723: 3720: 3716: 3712: 3708: 3704: 3700: 3695: 3692: 3688: 3684: 3681: 3677: 3672: 3669: 3665: 3661: 3658: 3653: 3650: 3646: 3642: 3638: 3634: 3630: 3625: 3622: 3615: 3612: 3606: 3603: 3599: 3598:0-19-929718-5 3595: 3592: 3590: 3583: 3580: 3569:on 2010-06-10 3568: 3564: 3562: 3554: 3552: 3548: 3545: 3543: 3536: 3533: 3522:on 2010-11-30 3521: 3517: 3510: 3507: 3503: 3502:0-913836-31-1 3499: 3496: 3491: 3488: 3477: 3476: 3468: 3465: 3454: 3452:9789042913516 3448: 3444: 3443: 3435: 3432: 3421: 3419:9780879734084 3415: 3411: 3410: 3402: 3399: 3394: 3388: 3384: 3383: 3375: 3372: 3361: 3355: 3351: 3350: 3342: 3339: 3328: 3327: 3319: 3316: 3313: 3307: 3304: 3293: 3292: 3284: 3281: 3276: 3270: 3266: 3265: 3257: 3254: 3243:on 2011-07-17 3242: 3238: 3234: 3230: 3223: 3220: 3217: 3213: 3210: 3208: 3201: 3198: 3193: 3189: 3185: 3179: 3176: 3173: 3171: 3164: 3161: 3158: 3152: 3149: 3146: 3142: 3135: 3132: 3128: 3122: 3119: 3115: 3111: 3108: 3106: 3099: 3096: 3091: 3087: 3081: 3079: 3077: 3073: 3068: 3064: 3058: 3055: 3051: 3050:0-86012-366-9 3047: 3044: 3039: 3036: 3031: 3025: 3022: 3017: 3013: 3007: 3005: 3001: 2996: 2992: 2988: 2982: 2979: 2976: 2972: 2969: 2963: 2960: 2953: 2950: 2946: 2945: 2938: 2935: 2923: 2919: 2913: 2910: 2898: 2894: 2888: 2885: 2873: 2869: 2863: 2860: 2848: 2844: 2840: 2833: 2826: 2824: 2820: 2814: 2811: 2799:on 2006-04-08 2798: 2794: 2787: 2784: 2772:on 2012-03-06 2771: 2767: 2760: 2757: 2753: 2747: 2744: 2740: 2734: 2731: 2727: 2721: 2718: 2714: 2708: 2705: 2694:on 2014-07-01 2693: 2689: 2683: 2680: 2676: 2671: 2668: 2664: 2658: 2655: 2651: 2647: 2643: 2639: 2635: 2631: 2627: 2621: 2618: 2614: 2608: 2605: 2601: 2595: 2593: 2589: 2585: 2579: 2576: 2572: 2566: 2564: 2560: 2556: 2550: 2547: 2543: 2537: 2535: 2531: 2527: 2521: 2518: 2514: 2508: 2505: 2493:on 2005-02-16 2492: 2488: 2483: 2479: 2473: 2470: 2466: 2460: 2457: 2453: 2448: 2445: 2441: 2435: 2432: 2426: 2423: 2418: 2414: 2408: 2405: 2401: 2390: 2384: 2380: 2379: 2371: 2368: 2364: 2360: 2354: 2350: 2346: 2342: 2341: 2333: 2330: 2319:on 2022-01-28 2315: 2311: 2305: 2298: 2297: 2289: 2287: 2285: 2281: 2277: 2271: 2268: 2264: 2258: 2255: 2251: 2245: 2242: 2237: 2233: 2227: 2224: 2220: 2216: 2211: 2208: 2202: 2201: 2195: 2189: 2186: 2173: 2172: 2167: 2161: 2158: 2154: 2148: 2145: 2141: 2135: 2132: 2126: 2123: 2117: 2113: 2110: 2108: 2105: 2103: 2099: 2098: 2094: 2093: 2089: 2087: 2085: 2081: 2077: 2073: 2068: 2066: 2065:World to Come 2062: 2058: 2054: 2050: 2049: 2037: 2034: 2026: 2016: 2012: 2008: 2002: 2001: 1997: 1992:This section 1990: 1986: 1981: 1980: 1974: 1972: 1970: 1961: 1958: 1955: 1952: 1949: 1945: 1941: 1938: 1935: 1934:Judah ha-Levi 1931: 1927: 1926: 1925: 1923: 1915: 1913: 1911: 1907: 1903: 1902: 1896: 1894: 1890: 1886: 1882: 1878: 1873: 1871: 1867: 1863: 1862:foreknowledge 1859: 1853: 1848: 1846: 1842: 1839: 1838: 1833: 1829: 1828:contradiction 1825: 1817: 1814: 1809: 1807: 1804:According to 1802: 1800: 1794: 1792: 1791:World to Come 1788: 1787:World to Come 1784: 1776: 1774: 1772: 1769:, as well as 1768: 1764: 1760: 1756: 1752: 1748: 1743: 1741: 1737: 1733: 1729: 1725: 1722:בחירה חפשית, 1721: 1717: 1711: 1703: 1701: 1699: 1695: 1690: 1686: 1682: 1678: 1674: 1670: 1666: 1662: 1658: 1652: 1644: 1641: 1636: 1634: 1630: 1625: 1619: 1615: 1613: 1609: 1608:higher nature 1605: 1601: 1600:Bhagavad Gita 1597: 1593: 1589: 1585: 1580: 1577: 1571: 1566: 1564: 1560: 1555: 1553: 1549: 1545: 1542:school, only 1541: 1537: 1533: 1529: 1525: 1517: 1510: 1507: 1504: 1501: 1500: 1499: 1498: 1497: 1496:also states: 1495: 1494:Bhagavad Gita 1490: 1485: 1482: 1481: 1480: 1478: 1474: 1470: 1466: 1465:Bhagavad Gita 1462: 1458: 1454: 1450: 1446: 1441: 1439: 1435: 1431: 1427: 1423: 1419: 1415: 1411: 1407: 1403: 1399: 1395: 1391: 1387: 1381: 1373: 1371: 1369: 1365: 1358: 1356: 1352: 1350: 1346: 1345:war in heaven 1342: 1336: 1328: 1321: 1317: 1313: 1310: 1306: 1303: 1299: 1298: 1294: 1292:Martin Luther 1291: 1288: 1287: 1284: 1278: 1276: 1274: 1268: 1263: 1261: 1256: 1253: 1248: 1243: 1241: 1237: 1233: 1229: 1223: 1218: 1216: 1212: 1208: 1203: 1201: 1197: 1191: 1187: 1179: 1177: 1175: 1171: 1167: 1163: 1159: 1154: 1152: 1151: 1147:in Book V of 1146: 1142: 1136: 1134: 1128: 1126: 1120: 1117: 1111: 1109: 1105: 1101: 1097: 1094: 1090: 1086: 1082: 1078: 1076: 1071: 1068: 1063: 1055: 1053: 1051: 1047: 1043: 1039: 1035: 1031: 1023: 1021: 1019: 1015: 1012: 1008: 1004: 1001: 997: 993: 988: 985: 981: 977: 968: 966: 962: 960: 956: 948: 946: 943: 940: 936: 932: 928: 923: 920: 914: 912: 908: 904: 899: 897: 893: 889: 884: 882: 878: 874: 869: 867: 863: 857: 853: 848: 840: 835: 833: 829: 827: 823: 819: 815: 810: 806: 804: 800: 796: 791: 783: 781: 777: 775: 774:Semi-Pelagian 771: 767: 763: 755: 754: 753: 749: 747: 741: 739: 733: 726: 725: 724: 722: 718: 717:apocatastasis 714: 710: 706: 705: 700: 699: 695:" chapter in 694: 690: 686: 682: 678: 676: 672: 666: 664: 660: 656: 655:ancestral sin 652: 648: 644: 640: 632: 630: 628: 624: 620: 616: 612: 608: 604: 600: 596: 588: 583: 581: 579: 575: 571: 567: 563: 558: 555: 550: 549: 543: 541: 537: 533: 530: 526: 522: 519: 515: 512: 507: 505: 501: 497: 493: 488: 486: 482: 478: 474: 473:St. Augustine 470: 468: 467:Blaise Pascal 464: 460: 455: 453: 449: 445: 437: 435: 433: 429: 425: 421: 417: 416:compatibilist 413: 409: 407: 398: 394: 389: 388: 387: 385: 376: 375: 374: 372: 368: 360: 356: 355: 354: 352: 347: 345: 339: 337: 333: 325: 323: 321: 316: 314: 309: 306: 302: 300: 296: 295:New Testament 292: 288: 287:Michael Frede 284: 279: 277: 269: 266: 258: 256: 254: 250: 245: 240: 238: 233: 229: 226:position. In 225: 221: 217: 213: 209: 204: 202: 198: 195: 191: 187: 180: 178: 176: 172: 168: 159: 154: 152: 151:deterministic 147: 143: 139: 135: 130: 128: 124: 120: 119:foreknowledge 116: 110: 102: 100: 98: 94: 90: 86: 76: 73:February 2022 66: 60: 58: 53: 48: 44: 39: 38: 33: 19: 5228:Aryeh Kaplan 5161: 5155: 5146: 5138: 5134: 5120: 5111: 5098: 5087: 5078: 5072: 5064: 5052: 5044: 5036: 5025:. Retrieved 5021:the original 4995: 4987: 4975: 4971: 4946:. Retrieved 4939:the original 4925: 4916: 4905:. 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