Free will in theology (English Wikipedia)

Watt, Montgomery. Free-Will and Predestination in Early Islam. Luzac & Co.: London 1948.; Wolfson, Harry. The Philosophy of Kalam, 1976 Harvard University Press and "Archived copy" (PDF). Archived from the original (PDF) on 2006-08-23. Retrieved 2006-08-23.{{cite web}}: CS1 maint: archived copy as title (link)

aish.com

"Redirecting". Archived from the original on 2006-08-26. Retrieved 2006-08-17.

al-islam.org

"Part 1: Fate and Destiny are the Words that Cause Alarm". www.al-islam.org. October 18, 2012.

antiochian.net

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 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 ISBN 978-1-888212-23-5 "Church of Antioch - Orthodoxy and Catholicism". Archived from the original on 2011-07-17. Retrieved 2010-09-22.

archive.org

Wolfson, Harry Austryn (1961). "St. Augustine and the Pelagian Controversy". Religious Philosophy: A Group of Essays. Cambridge: Harvard University Press.
Mueller, J.T., Christian Dogmatics. Concordia Publishing House. 1934. pp. 189-195 and Fuerbringer, L., Concordia Cyclopedia Concordia Publishing House. 1927. p. 635 and Christian Cyclopedia article on Divine Providence. For further reading, see The Proof Texts of the Catechism with a Practical Commentary, section Divine Providence, p. 212, Wessel, Louis, published in Theological Quarterly, Vol. 11, 1909.
Acts 13:48, Ephesians 1:4–11, Epitome of the Formula of Concord, Article 11, Election Archived 2008-10-10 at the Wayback Machine, 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., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 124-8, Part XXXI. "The Election of Grace", paragraph 176.
2 Thessalonians 2:13, 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., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 127-8, Part XXXI. "The Election of Grace", paragraph 180.
Romans 8:33, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 127-8, Part XXXI. "The Election of Grace", paragraph 179., Engelder, T.E.W., The Certainty of Final Salvation. The Lutheran Witness 2(6). English Evangelical Missouri Synod: Baltimore. 1891, pp. 41ff.
1 Timothy 2:4, 2 Peter 3:9, Epitome of the Formula of Concord, Article 11, Election Archived 2008-10-10 at the Wayback Machine, and Engelder's Popular Symbolics, Part XXXI. The Election of Grace, pp. 124-8.
Hosea 13:9, 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., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 135-6, Part XXXIX. "Eternal Death", paragraph 196.

archive.today

Bhagavad-Gita 3.27 Archived 2012-07-07 at archive.today "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"

astrologyforthesoul.com

Predictive Astrology - Understanding Karma, Fate, & Free Will Archived 2006-12-06 at the Wayback Machine ""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."

bc.edu

escholarship.bc.edu

"Lauren Pristas, The Theological Anthropology of John Cassian". Archived from the original on 2010-06-10. Retrieved 2010-11-30.

bhagavadgitaasitis.com

Bhagavad-Gita 3.27 Archived 2012-07-07 at archive.today "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"
"Bhagavad Gita 7.5". Archived from the original on March 1, 2007.

biblegateway.com

1 Cor. 2:14, 12:3, Rom. 8:7, Martin Chemnitz, Examination of the Council of Trent: 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".
Rom. 7:18, 8:7 1 Cor. 2:14, Martin Chemnitz, 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".
Gen. 6:5, 8:21, Mat. 7:17, Krauth, C.P., The Conservative Reformation and Its Theology: As Represented in the Augsburg Confession, and in the History and Literature of the Evangelical Lutheran Church . 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.
2 Thessalonians 2:13, 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., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 127-8, Part XXXI. "The Election of Grace", paragraph 180.

biblica.com

Acts 13:48, Ephesians 1:4–11, Epitome of the Formula of Concord, Article 11, Election Archived 2008-10-10 at the Wayback Machine, 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., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 124-8, Part XXXI. "The Election of Grace", paragraph 176.
Romans 8:33, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 127-8, Part XXXI. "The Election of Grace", paragraph 179., Engelder, T.E.W., The Certainty of Final Salvation. The Lutheran Witness 2(6). English Evangelical Missouri Synod: Baltimore. 1891, pp. 41ff.
1 Peter 1:3, 2 Timothy 1:9, Ephesians 2:7, Titus 3:5
Ephesians 1:19, Colossians 2:12, John 1:13, John 6:26, 2 Corinthians 5:17
John 3:6
2 Corinthians 3:5, 1 Corinthians 2:14, Ephesians 4:18, Ephesians 5:8
Genesis 6:5, Genesis 8:2, Romans 8:7
Philippians 1:6, Philippians 2:13, John 15:45, Romans 7:14
Colossians 2:13, Ephesians 2:5
James 1:18, 1 Peter 1:23, John 3:5, Titus 3:5, 1 Corinthians 4:15, Galatians 4:19
Colossians 1:12–13, 1 Peter 2:25, Jeremiah 31:18
Romans 3:9–23, Romans 6:17, Job 15:14, Psalm 14:3, Ephesians 2:3, 1 Peter 2:10, 1 Peter 2:25, Acts 26:18
Ephesians 2:5, Colossians 2:13, John 3:5, Titus 3:5, Acts 20:21, Acts 26:18
Philippians 2:13
1 Peter 1:3, Galatians 3:26, Galatians 4:5, 1 Peter 2:10, Acts 26:18, Augustus Lawrence Graebner, Lutheran Cyclopedia p. 136, "Conversion"
1 Timothy 2:4, 2 Peter 3:9, Epitome of the Formula of Concord, Article 11, Election Archived 2008-10-10 at the Wayback Machine, and Engelder's Popular Symbolics, Part XXXI. The Election of Grace, pp. 124-8.
Hosea 13:9, 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., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 135-6, Part XXXIX. "Eternal Death", paragraph 196.

bookofconcord.com

Formula of Concord, Original Sin Archived 2007-09-27 at the Wayback Machine.
Acts 13:48, Ephesians 1:4–11, Epitome of the Formula of Concord, Article 11, Election Archived 2008-10-10 at the Wayback Machine, 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., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 124-8, Part XXXI. "The Election of Grace", paragraph 176.
1 Timothy 2:4, 2 Peter 3:9, Epitome of the Formula of Concord, Article 11, Election Archived 2008-10-10 at the Wayback Machine, and Engelder's Popular Symbolics, Part XXXI. The Election of Grace, pp. 124-8.

bookofconcord.org

Augsburg Confession, Article 18, Of Free Will Archived 2008-09-15 at the Wayback Machine.

books.google.com

Wolfson, Harry Austryn (1947). Philo: foundations of religious philosophy in Judaism, Christianity, and Islam. Structure and growth of philosophic systems from Plato to Spinoza. Vol. 2 (2 ed.). Harvard University Press. Retrieved 8 May 2019.
Karamanolis, George (2021). The Philosophy of Early Christianity. Ancient Philosophies. Vol. 4. Taylor & Francis. p. unpaginated. ISBN 978-0-429-62823-8. Retrieved 28 June 2024. 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.
Catechism of the Catholic Church, Reader's Guide to Themes (Burns & Oates 1999 ISBN 0-86012-366-9), p. 766
James Patrick, Renaissance and Reformation (Marshall Cavendish 2007 ISBN 978-0-7614-7651-1), vol. 1, p. 186
Bunson, Matthew (2004). OSV's encyclopedia of Roman Catholic history By Matthew Bunson's. Our Sunday Visitor. ISBN 978-1-59276-026-8.
Bethune-Baker, James Franklin (1954). An Introduction to the Early History of Christian Doctrine: To the Time of ... - James Franklin Bethune-Baker - Google Books. Retrieved 2012-04-20.
Herbermann, Charles George (1913). The Catholic encyclopedia: an international work of reference on the ... - Google Books. Retrieved 2012-04-20.
Trinkaus, Charles Edward; O'Malley, John William; Izbicki, Thomas M.; Christianson, Gerald (1993). Humanity and Divinity in Renaissance and Reformation: Essays In Honor of ... - John W. O'Malley, Thomas M. Izbicki, Gerald Christianson - Google Books. BRILL. ISBN 9004098046. Retrieved 2012-04-20.
Jurgens, W. A. (June 29, 1970). The Faith of the Early Fathers. Liturgical Press. p. 198. ISBN 978-0-8146-1021-3 – via Google Books.
Hogan, Richard M. (2001). Dissent from the Creed: Heresies Past and Present - Richard M. Hogan - Google Books. Our Sunday Visitor. ISBN 9780879734084. Retrieved 2012-04-20.
Ogliari, Donato (2003). Gratia Et Certamen: The Relationship Between Grace and Free Will in the ... - Donato Ogliari - Google Books. Peeters Publishers. ISBN 9789042913516. Retrieved 2012-04-20.
Parsons, Reuben (1906). Studies in church history - Reuben Parsons - Google Books. Retrieved 2012-04-20.
The Mystical Theology of the Eastern Church (St. Vladimir's Seminary Press 1976 ISBN 0-913836-31-1) p. 198
Augustine Casiday, Tradition and Theology in St John Cassian (Oxford University Press 2007 ISBN 0-19-929718-5), p. 103
Gen. 6:5, 8:21, Mat. 7:17, Krauth, C.P., The Conservative Reformation and Its Theology: As Represented in the Augsburg Confession, and in the History and Literature of the Evangelical Lutheran Church . 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.
Krauth, C.P., The Conservative Reformation and Its Theology: As Represented in the Augsburg Confession, and in the History and Literature of the Evangelical Lutheran Church . Philadelphia: J.B. Lippincott. 1875. pp. 335-455, Part IX The Specific Doctrines Of The Conservative Reformation: Original Sin.
Mueller, J.T., Christian Dogmatics. Concordia Publishing House. 1934. pp. 189-195 and Fuerbringer, L., Concordia Cyclopedia Concordia Publishing House. 1927. p. 635 and Christian Cyclopedia article on Divine Providence. For further reading, see The Proof Texts of the Catechism with a Practical Commentary, section Divine Providence, p. 212, Wessel, Louis, published in Theological Quarterly, Vol. 11, 1909.
Romans 8:33, Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 127-8, Part XXXI. "The Election of Grace", paragraph 179., Engelder, T.E.W., The Certainty of Final Salvation. The Lutheran Witness 2(6). English Evangelical Missouri Synod: Baltimore. 1891, pp. 41ff.
1 Peter 1:3, Galatians 3:26, Galatians 4:5, 1 Peter 2:10, Acts 26:18, Augustus Lawrence Graebner, Lutheran Cyclopedia p. 136, "Conversion"

brill.com

Linjamaa, Paul (7 June 2019). The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics. BRILL. p. unpaginated. doi:10.1163/9789004407763_005. ISBN 978-90-04-40775-6. 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.

brynmawr.edu

bmcr.brynmawr.edu

"Review of: A Free Will: Origins of the Notion in Ancient Thought. Sather Classical Lectures 68". Bryn Mawr Classical Review.

ccel.org

John Calvin, Institutes of the Christian Religion, trans. Henry Beveridge, III.23.2. Available online at http://www.ccel.org/ccel/calvin/institutes.toc.html CCEL.org.

cuhcs.org.uk

Cambridge University HCS Archived 2007-02-03 at the Wayback Machine "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."

docplayer.it

Alliney, Guido (September 24, 2005). "La libertà dell'atto beatifico nel pensiero di Francesco d'Appignano" (PDF). Atti del III Convegno Internazionale su Francesco d'Appignano (in Italian and English). Appignano del Tronto: 9. OCLC 297575140. Retrieved April 22, 2022.

doi.org

Linjamaa, Paul (7 June 2019). The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics. BRILL. p. unpaginated. doi:10.1163/9789004407763_005. ISBN 978-90-04-40775-6. 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.

himalayanacademy.com

Himalayan Academy "Hindus believe in karma, the law of cause and effect by which each individual creates his own destiny by his thoughts, words and deeds"

jbburnett.com

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. The Ascetic Ideal and the New Testament: Reflections on the Critique of the Theology of the Reformation Georges Florovsky [2]
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 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 Georges Florovsky [5]

jewishencyclopedia.com

"FREE WILL - JewishEncyclopedia.com".

lcms.org

Mueller, J.T., Christian Dogmatics. Concordia Publishing House. 1934. pp. 189-195 and Fuerbringer, L., Concordia Cyclopedia Concordia Publishing House. 1927. p. 635 and Christian Cyclopedia article on Divine Providence. For further reading, see The Proof Texts of the Catechism with a Practical Commentary, section Divine Providence, p. 212, Wessel, Louis, published in Theological Quarterly, Vol. 11, 1909.

mb-soft.com

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, 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. [1]

merriam-webster.com

"Voluntarily" means "of one's own free will." http://www.merriam-webster.com/thesaurus/voluntarily

mtholyoke.edu

Robert Kane, ed., The Oxford Handbook of Free Will, (Oxford, 2005), 10 and Fischer, J., Kane, R., Pereboom, D., & Vargas, M., Four Views on Free Will (Blackwell, 2007), 128 and R. Eric Barnes, "PHIL 101: Free Will Debate Topic". Archived from the original on 2005-02-16. Retrieved 2009-10-19. (accessed October 19, 2009).

newadvent.org

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 [4]

ocf.org

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 humanity is liable for their "original sin." WHAT ARE THE DIFFERENCES BETWEEN ORTHODOXY AND ROMAN CATHOLICISM? by Father Michael Azkoul [3] Archived 2004-06-03 at the Wayback Machine

opentheism.info

William Hasker, answer to "Did Jesus have free will?" at "Open Theism Information Site". Archived from the original on 2012-03-06. Retrieved 2014-07-23. (accessed September 27, 2009).
William Hasker, answer to "So, will there be free will in heaven?" at "Open Theism Information Site". Archived from the original on 2006-04-08. Retrieved 2014-07-23. (accessed Oct 14, 2009).

oremus.org

bible.oremus.org

We receive the grace of Christ in the Holy Spirit, and without the Holy Spirit no one can have faith in Christ (1 Cor. 12:3), 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)
Ephesians 1:19, Colossians 2:12, John 1:13, John 6:26, 2 Corinthians 5:17

papalencyclicals.net

Leo XIII, Libertas Praestantissimum, 1888
See especially e.g. an address of Pius XII to the Fifth International Congress on Psychotherapy and Clinical Psychology Archived 2015-04-18 at the Wayback Machine

ramakrishnavivekananda.info

Swami Vivekananda (1907) "Freedom" from The Complete Works of Swami Vivekananda. vol. 1. ((online))^{[permanent dead link]}

sefaria.org

See also Rashi on Sotah 9:a s.v. ini

sefaria.org.il

stpaulsirvine.org

"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" "Beyond Justification". Archived from the original on 2010-11-30. Retrieved 2010-07-16.

sunnah.com

"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)". sunnah.com. Retrieved 2021-04-21.

sussex.ac.uk

lifesci.sussex.ac.uk

thesaurus.com

Inherent and natural are synonyms. http://thesaurus.com/browse/inherent.
Freedom and ability are synonyms. http://thesaurus.com/browse/freedom.

tomblackson.com

Frede, Michael (2011). "7. An Early Christian View on a Free Will: Origen". In Long, A.A. (ed.). A Free Will: Origins of the Notion in Ancient Thought (PDF). Berkeley: University of California Press. p. unpaginated. ISBN 978-0-520-26848-7. Archived from the original (PDF) on 2022-01-28. Retrieved 2022-12-03.

ucl.ac.uk

Ted Honderich, "Determinism and Freedom Philosophy – Its Terminology," http://www.ucl.ac.uk/~uctytho/dfwTerminology.html (accessed November 7, 2009).

vatican.va

"1731". Catechism of the Catholic Church. Retrieved 21 April 2012.
"1730". Catechism of the Catholic Church. Retrieved 21 April 2012.
"1742". Catechism of the Catholic Church. Retrieved 21 April 2012.
"Catechism of the Catholic Church - IntraText". www.vatican.va. Archived from the original on March 3, 2013.
"Catechism of the Catholic Church - IntraText". www.vatican.va.
"CCC 1704-1705".
"CCC 1993". Archived from the original on June 23, 2014.
"Catechism of the Catholic Church - IntraText". www.vatican.va.
"Catechism of the Catholic Church - IntraText". www.vatican.va. Archived from the original on September 4, 2012.

vedabase.com

"Bg. 7.26". Archived from the original on September 27, 2007.

vedabase.net

B-Gita 15.7 purport "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"

web.archive.org

Frede, Michael (2011). "7. An Early Christian View on a Free Will: Origen". In Long, A.A. (ed.). A Free Will: Origins of the Notion in Ancient Thought (PDF). Berkeley: University of California Press. p. unpaginated. ISBN 978-0-520-26848-7. Archived from the original (PDF) on 2022-01-28. Retrieved 2022-12-03.
Robert Kane, ed., The Oxford Handbook of Free Will, (Oxford, 2005), 10 and Fischer, J., Kane, R., Pereboom, D., & Vargas, M., Four Views on Free Will (Blackwell, 2007), 128 and R. Eric Barnes, "PHIL 101: Free Will Debate Topic". Archived from the original on 2005-02-16. Retrieved 2009-10-19. (accessed October 19, 2009).
"Mark Talbot | Wheaton". Archived from the original on 2014-07-01. Retrieved 2014-06-21.
William Hasker, answer to "Did Jesus have free will?" at "Open Theism Information Site". Archived from the original on 2012-03-06. Retrieved 2014-07-23. (accessed September 27, 2009).
William Hasker, answer to "So, will there be free will in heaven?" at "Open Theism Information Site". Archived from the original on 2006-04-08. Retrieved 2014-07-23. (accessed Oct 14, 2009).
See especially e.g. an address of Pius XII to the Fifth International Congress on Psychotherapy and Clinical Psychology Archived 2015-04-18 at the Wayback Machine
"Catechism of the Catholic Church - IntraText". www.vatican.va. Archived from the original on March 3, 2013.
"CCC 1993". Archived from the original on June 23, 2014.
"Catechism of the Catholic Church - IntraText". www.vatican.va. Archived from the original on September 4, 2012.
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 humanity is liable for their "original sin." WHAT ARE THE DIFFERENCES BETWEEN ORTHODOXY AND ROMAN CATHOLICISM? by Father Michael Azkoul [3] Archived 2004-06-03 at the Wayback Machine
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 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 ISBN 978-1-888212-23-5 "Church of Antioch - Orthodoxy and Catholicism". Archived from the original on 2011-07-17. Retrieved 2010-09-22.
"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" "Beyond Justification". Archived from the original on 2010-11-30. Retrieved 2010-07-16.
"Lauren Pristas, The Theological Anthropology of John Cassian". Archived from the original on 2010-06-10. Retrieved 2010-11-30.
Augsburg Confession, Article 18, Of Free Will Archived 2008-09-15 at the Wayback Machine.
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Mueller, J.T., Christian Dogmatics. Concordia Publishing House: 1934. pp. 190 and Edward. W. A.,A Short Explanation of Dr. Martin Luther's Small Catechism. Concordia Publishing House. 1946. p. 165. and Divine Providence and Human Adversity Archived 2010-07-07 at the Wayback Machine by Markus O. Koepsell
Acts 13:48, Ephesians 1:4–11, Epitome of the Formula of Concord, Article 11, Election Archived 2008-10-10 at the Wayback Machine, 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., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 124-8, Part XXXI. "The Election of Grace", paragraph 176.
1 Timothy 2:4, 2 Peter 3:9, Epitome of the Formula of Concord, Article 11, Election Archived 2008-10-10 at the Wayback Machine, and Engelder's Popular Symbolics, Part XXXI. The Election of Grace, pp. 124-8.
Cambridge University HCS Archived 2007-02-03 at the Wayback Machine "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."
Predictive Astrology - Understanding Karma, Fate, & Free Will Archived 2006-12-06 at the Wayback Machine ""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."
"Bg. 7.26". Archived from the original on September 27, 2007.
"Bhagavad Gita 7.5". Archived from the original on March 1, 2007.
Watt, Montgomery. Free-Will and Predestination in Early Islam. Luzac & Co.: London 1948.; Wolfson, Harry. The Philosophy of Kalam, 1976 Harvard University Press and "Archived copy" (PDF). Archived from the original (PDF) on 2006-08-23. Retrieved 2006-08-23.{{cite web}}: CS1 maint: archived copy as title (link)
"Redirecting". Archived from the original on 2006-08-26. Retrieved 2006-08-17.

wheaton.edu

"Mark Talbot | Wheaton". Archived from the original on 2014-07-01. Retrieved 2014-06-21.

wlsessays.net

Mueller, J.T., Christian Dogmatics. Concordia Publishing House: 1934. pp. 190 and Edward. W. A.,A Short Explanation of Dr. Martin Luther's Small Catechism. Concordia Publishing House. 1946. p. 165. and Divine Providence and Human Adversity Archived 2010-07-07 at the Wayback Machine by Markus O. Koepsell

worldcat.org

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Alliney, Guido (September 24, 2005). "La libertà dell'atto beatifico nel pensiero di Francesco d'Appignano" (PDF). Atti del III Convegno Internazionale su Francesco d'Appignano (in Italian and English). Appignano del Tronto: 9. OCLC 297575140. Retrieved April 22, 2022.