This Element considers the relationship between the traditional view of God as all-powerful, all-knowing and wholly good on the one hand, and the idea of human free will on the other. It focuses on the potential threats to human free will arising from two divine attributes: God's exhaustive foreknowledge and God's providential control of creation.

Anselm has an amazing thought pattern that captures attention, though very complex, yet one cannot resist his arguments to the next page, which is a joy to read. Michael Ivan, PhD Anselm writes with grace and wit about one of the fundamental issues of our time, drawn from the most ancient to recent research and arguments. He makes the science of old-aged issues on human freedom accessible and insightful to contemporary readers. Iwueke Charles, B Phil Could it be that God views our freedom as a threat to his own powers? God and Human freedom

This Element considers the relationship between the traditional view of God as all-powerful, all-knowing and wholly good on the one hand, and the idea of human free will on the other. It focuses on the potential threats to human free will arising from two divine attributes: God's exhaustive foreknowledge and God's providential control of creation.

Throughout this analysis he subjects a wide range of the secondary literature to sharp critical review.".

The ancient problem of fatalism, more particularly theological fatalism, has resurfaced with surprising vigour in the second half of the twentieth century. Two questions predominate in the debate: (1) Is divine foreknowledge compatible with human freedom and (2) How can God foreknow future free acts? Having surveyed the historical background of this debate in "The Problem of Divine Foreknowledge" and "Future Contingents from Aristotle to Suarez" (Brill: 1988), William Lane Craig now attempts to address these issues critically. His wide-ranging discussion brings together a thought- provoking array of related topics such as logical fatalism, multivalent logic, backward causation, precognition, time travel, counterfactual logic, temporal necessity, Newcomb's Problem, middle knowledge, and relativity theory. The present work serves both as a useful survey of the extensive literature on theological fatalism and related fields and as a stimulating assessment of the possibility of divine foreknowledge of future free acts.

The concept of human dignity has been stripped from its traditional context in Christian thought, becoming "a moral trump frayed by heavy use," but a compelling alternate vision has not yet emerged. "God and Human Dignity" offers a fresh restatement of the nature and scope of human dignity in Christian perspective. Theologians, ethicists, and biblical scholars from around the world here examine the dimensions of human worth in the light of sacred Scripture, doctrine, and ecclesial practice. In contrast to modernity's often monochromatic accounts of human dignity in terms of freedom or rationality, these essays argue that human dignity in Christian perspective is a "many-splendored thing" reflecting humanity's participation in the divine drama of creation, redemption, and new creation. Representing disciplines across the academic spectrum, the essays in "God and Human Dignity" offer systematic and scriptural perspectives on human dignity that connect to a host of pressing contemporary issues. Contributors: C. Clifton Black, Russell Botman, Don Browing, J. Kameron Carter, Elaine Graham, Robert W. Jensen, James L. Mays, M. Douglas Meeks, Esther Menn, Peter Ochs, John Polkinghorne, Hans Reinders, Gerhard Sauter, Christoph Schwvbel, R. Kendall Soulen, Fraser Watts, Michael Welker, and Linda Woodhead.D

Human freedom has been the source of both the high points of humanity as well as of its low points, thus giving rise to the impression that it is a somewhat ambivalent concept. According to Martien Brinkman, the major factor in this ambivalence is the rather narrow meaning that the concept has received in the course of history. Freedom is, for the most part, understood as ‘freedom from’ or ‘freedom to’ but only rarely as ‘freedom for’. However, it is precisely this latter understanding that is closest to the Christian understanding of freedom, which Brinkman defines as ‘internal attachment’. In his view Christian freedom is at bottom characterized by that to which one commits oneself in trust. He sees primarily the Christian theology of baptism, with its accent on ‘dying’ and ‘rising’ with Christ as the model for the way in which one acquires freedom. Brinkman illustrates this in this study by means of a great number of biblical images and images borrowed from the historical debates between Augustine and Pelagius and Luther and Erasmus.