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Free will in theology
Free will in theology is an important part of the debate on free will in general. Religions vary greatly in their response to the standard argument against free will and thus might appeal to any number of responses to the paradox of free will, the claim that omniscience and free will are incompatible.
==Overview==
(詳細はtheological doctrine of divine foreknowledge is often alleged to be in conflict with free will, particularly in Calvinistic circles: if God 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.〔Alston, William P. 1985. "Divine Foreknowledge and Alternative Conceptions of Human Freedom." International Journal for Philosophy of Religion 18:1, 19–32.〕
This problem is related to the Aristotelian problem of the sea battle: tomorrow either there will or will not be a sea battle. According to the Law of excluded middle, there seems to be two options. If there will be sea battle, then it seems that it was true even yesterday that there would be one. Thus it is ''necessary'' that the sea battle will occur. If there will not be one, then, by similar reasoning, it is necessary that it will not occur.〔Aristotle. "De Interpretatione" in ''The Complete Works of Aristotle'', vol. I, ed. Jonathan Barnes. Princeton University Press, Princeton, New Jersey, 1984.〕 That means that the future, whatever it is, is completely fixed by past truths: true propositions about the future (a deterministic conclusion is reached: things could not have been any other way).
However, some philosophers follow William of Ockham 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.〔Ockham, William. Predestination, God's Knowledge, and Future Contingents, early 14th century, trans. Marilyn McCord Adams and Norman Kretzmann 1982, Hackett, esp p. 46–7〕 Some philosophers follow Philo of Alexandria, a philosopher known for his homocentrism, in holding that free will is a feature of a human's soul, and thus that non-human animals lack free will.〔H. A. Wolfson, ''Philo'', 1947 Harvard University Press; Religious Philosophy, 1961 Harvard University Press; and "St. Augustine and the Pelagian Controversy" in Religious Philosophy〕
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