Literary examination
In Greek mythology, the goddesses known as the Fates, or Moirae, spun out the destinies of men and women. With the resurgence of confidence in human agency in fifth-century Athens, the Greeks began to develop more subtle conceptions of the relationship between fate and free will, especially through the tragedies of their theater. Sophocles’s Oedipus the King presents the classical treatment of human action as determined by fate or free will, or a convergence of the two. Such a convergence is understandable through a thought of the early Greek philosopher Heraclitus, “Man’s character is his fate [daimon]”
In a further exploration of fate and autonomy, human action in Roman poet Virgil’s The Aeneid, translates itself into a founding myth, whereby personal good yields to the greater good of nation formation. It is Aeneas, fleeing to Italy after the fall of Troy, who, according to prophecy, will there found a noble and courageous race, which in time will surpass all other nations. Thus, in this nationalistic epic, divine agency and human aspiration—both personal and civic—constitute fate
In Shakespeare’s Macbeth Unlike Oedipus the King and The Aeneid, both of which revolve around a single, defining prophecy, Shakespeare’s tragedy operates with two, one propelling the rise and the other underwriting the fall. The prophecy of the three witches incites the protagonist into evil in the first half of the play; then, symmetrically in the second half, the suddenly unveiled prophecy regarding Macduff seals Macbeth’s defeat and death. Shakespeare's character, Macbeth is not a helpless victim of fate as he was in complete control of it. He is aware of his fate and it is his actions that fulfill it.
In Jacques the Fatalist and his Master a novel by Denis Diderot, written during the period 1765-1780, Jacques's key philosophy is that everything that happens to us down here, whether for good or for evil, has been written up above on a "great scroll" that is unrolled a little bit at a time.
In Greek mythology, the goddesses known as the Fates, or Moirae, spun out the destinies of men and women. With the resurgence of confidence in human agency in fifth-century Athens, the Greeks began to develop more subtle conceptions of the relationship between fate and free will, especially through the tragedies of their theater. Sophocles’s Oedipus the King presents the classical treatment of human action as determined by fate or free will, or a convergence of the two. Such a convergence is understandable through a thought of the early Greek philosopher Heraclitus, “Man’s character is his fate [daimon]”
In a further exploration of fate and autonomy, human action in Roman poet Virgil’s The Aeneid, translates itself into a founding myth, whereby personal good yields to the greater good of nation formation. It is Aeneas, fleeing to Italy after the fall of Troy, who, according to prophecy, will there found a noble and courageous race, which in time will surpass all other nations. Thus, in this nationalistic epic, divine agency and human aspiration—both personal and civic—constitute fate
In Shakespeare’s Macbeth Unlike Oedipus the King and The Aeneid, both of which revolve around a single, defining prophecy, Shakespeare’s tragedy operates with two, one propelling the rise and the other underwriting the fall. The prophecy of the three witches incites the protagonist into evil in the first half of the play; then, symmetrically in the second half, the suddenly unveiled prophecy regarding Macduff seals Macbeth’s defeat and death. Shakespeare's character, Macbeth is not a helpless victim of fate as he was in complete control of it. He is aware of his fate and it is his actions that fulfill it.
Philosophical examination
Some of us live life like the ancient Greek philosopher Epicurus(270-341 BC) thinking human agents have the ability to transcend necessity and chance.
"...some things happen of necessity, others by chance, others through our own agency. ...necessity destroys responsibility and chance is inconstant; whereas our own actions are autonomous, and it is to them that praise and blame naturally attach. "
Yet there are some like those in ancient times who discount contingencies and advocate hard determinism. Leucippus the 4th century BC Greek atomist philosoher dogmatically declared an absolute necessity which left no room in the cosmos for chance.
"Nothing occurs at random, but everything for a reason and by necessity."
There are two kinds of the kind, fatatlism and strict causal physical determinism
Fatalism is the belief that all events are predetermined and therefore inevitable. It is the view that we are powerless to do anything other than what we actually do. Included in this is that man has no power to influence the future, or indeed, his own actions. An attitude of resignation in the face of some future event or events which are thought to be inevitable. Homer the ancient Greek poet on fate says "Fate is the same for the man who holds back, the same if he fights hard. We are all held in a single honour, the brave with the weaklings.
A man dies still if he has done nothing, as one who has done much."
Determinism holds that every thing and event is a natural and integral part of the interconnected universe. From the perspective of determinism, every event in nature is the result of (determined by) prior/coexisting events. Lucretius(99-55 BC) the Roman poet and philosopher says
"If all motion is always one long chain, and new motion arises out of the old in order invariable, and if first-beginnings do not make by swerving a beginning of motion so as to break the decrees of fate, whence comes this free will?"
Some though like Cicero(106-43 BC) the Roman statesman scholar and lawyer in denial of fate and determinism emphasize the preeminence of free will in the face other things. He says
"If there is free will, all things do not happen according to fate; if all things do not happen according to fate, there is not a certain order of causes; and if there is not a certain order of causes, neither is there a certain order of things foreknown by God."
Still others live as though it were a lottery, Herodotus(425-484 BC) the Greek historian writes
"For assuredly he who possesses great riches is no nearer happiness than he who has what suffices for his daily needs, unless it so hap that luck attend upon him, and so he continue in the enjoyment of all his good things to the end of life. For many of the wealthiest men have been unfavoured of fortune, and many whose means were moderate have had excellent luck "
"...some things happen of necessity, others by chance, others through our own agency. ...necessity destroys responsibility and chance is inconstant; whereas our own actions are autonomous, and it is to them that praise and blame naturally attach. "
Yet there are some like those in ancient times who discount contingencies and advocate hard determinism. Leucippus the 4th century BC Greek atomist philosoher dogmatically declared an absolute necessity which left no room in the cosmos for chance.
"Nothing occurs at random, but everything for a reason and by necessity."
There are two kinds of the kind, fatatlism and strict causal physical determinism
Fatalism is the belief that all events are predetermined and therefore inevitable. It is the view that we are powerless to do anything other than what we actually do. Included in this is that man has no power to influence the future, or indeed, his own actions. An attitude of resignation in the face of some future event or events which are thought to be inevitable. Homer the ancient Greek poet on fate says "Fate is the same for the man who holds back, the same if he fights hard. We are all held in a single honour, the brave with the weaklings.
A man dies still if he has done nothing, as one who has done much."
Determinism holds that every thing and event is a natural and integral part of the interconnected universe. From the perspective of determinism, every event in nature is the result of (determined by) prior/coexisting events. Lucretius(99-55 BC) the Roman poet and philosopher says
"If all motion is always one long chain, and new motion arises out of the old in order invariable, and if first-beginnings do not make by swerving a beginning of motion so as to break the decrees of fate, whence comes this free will?"
Some though like Cicero(106-43 BC) the Roman statesman scholar and lawyer in denial of fate and determinism emphasize the preeminence of free will in the face other things. He says
"If there is free will, all things do not happen according to fate; if all things do not happen according to fate, there is not a certain order of causes; and if there is not a certain order of causes, neither is there a certain order of things foreknown by God."
Still others live as though it were a lottery, Herodotus(425-484 BC) the Greek historian writes
"For assuredly he who possesses great riches is no nearer happiness than he who has what suffices for his daily needs, unless it so hap that luck attend upon him, and so he continue in the enjoyment of all his good things to the end of life. For many of the wealthiest men have been unfavoured of fortune, and many whose means were moderate have had excellent luck "
Scriptural examination
When I examine scripture regarding these things which is the standard of truth with regard to all things, I find God providentially governs as ruler over all human affairs
Psalm 22:28 says
"For the kingdom is the LORD'S And He rules over the nations."
1 Chronicles 29:11 says
"Yours, O LORD, is the greatness and the power and the glory and the victory and the majesty, indeed everything that is in the heavens and the earth; Yours is the dominion, O LORD, and You exalt Yourself as head over all."
and a special providence in the interest of those who love him. The New Testament is filled with promises which affirm that God will answer the prayers of his people and work in their lives. The Apostle says in Romans 8:28a "we know that in all things God works for the good of those who love him"
John Calvin(1509-1564 CE) one of the important reformational figures writes "... all things are divinely ordained. And it is to be observed, first, that the Providence of God is to be considered with reference both to the past and the future; and, secondly, that in overruling all things... the design of God is to show that He takes care of the whole human race, but is especially vigilant in governing the Church, which he favours with a closer inspection."
Secondly , Off God's foreknowledge and predestination
Isaiah 46:10 says
"Declaring the end from the beginning, And from ancient times things which have not been done, Saying, 'My purpose will be established, And I will accomplish all My good pleasure "
Isaiah 42:9 says
"Behold, the former things have come to pass, Now I declare new things; Before they spring forth I proclaim them to you."
Prov 16:4 says
"The Lord has made everything for its own purpose,
Even the wicked for the day of evil."
Calvin says "Let it, therefore, be our first principle that to desire any other knowledge of predestination than that which is expounded by the word of God, is no less infatuated than to walk where there is no path, or to seek light in darkness." Scripturally God's foreknowledge and predestination does not compel one against the free exercise of his will. As Augustine(354-430 CE) one of the important patristic figures clarifies "You would not necessarily compel a man to sin by foreknowing his sin. Your foreknowledge would not be the cause of his sin, though undoubtedly he would sin; otherwise you would not foreknow that this would happen. Therefore these two are not contradictory, your foreknowledge and someone else’s free act. So too God compels no one to sin, though He foresees those who will sin by their own will"
Thirdly, God is not the author of sin, he sets before us choices of life and death, to obey or disobey him
Deuteronomy 30:19-20 says
"I call heaven and earth to witness against you today, that I have set before you life and death, blessing and curse. Therefore choose life, that you and your offspring may live, loving the Lord your God, obeying his voice and holding fast to him, for he is your life and length of days, that you may dwell in the land that the Lord swore to your fathers, to Abraham, to Isaac, and to Jacob, to give them.”
Augustine on Free will writes “For the first free will which was given to humanity when it was created upright, gave not just the ability not to sin, but also the ability to sin.”
Finally God can work providentially to bring about good from my intended evil
Genesis 50:20 says
" you meant evil against me; but God meant it for good, in order to bring it about as it is this day, to save many people alive."
Augustine in the Enchiridion writes "And in the universe, even that which is called evil, when it is regulated and put in its own place, only enhances our admiration of the good; For the almighty God, who, as even the heathen acknowledge, has supreme power over all things, being Himself supremely good, would never permit the existence of anything evil among His works, if He were not so omnipotent and good that He can bring good even out of evil."
Psalm 22:28 says
"For the kingdom is the LORD'S And He rules over the nations."
1 Chronicles 29:11 says
"Yours, O LORD, is the greatness and the power and the glory and the victory and the majesty, indeed everything that is in the heavens and the earth; Yours is the dominion, O LORD, and You exalt Yourself as head over all."
and a special providence in the interest of those who love him. The New Testament is filled with promises which affirm that God will answer the prayers of his people and work in their lives. The Apostle says in Romans 8:28a "we know that in all things God works for the good of those who love him"
John Calvin(1509-1564 CE) one of the important reformational figures writes "... all things are divinely ordained. And it is to be observed, first, that the Providence of God is to be considered with reference both to the past and the future; and, secondly, that in overruling all things... the design of God is to show that He takes care of the whole human race, but is especially vigilant in governing the Church, which he favours with a closer inspection."
Secondly , Off God's foreknowledge and predestination
Isaiah 46:10 says
"Declaring the end from the beginning, And from ancient times things which have not been done, Saying, 'My purpose will be established, And I will accomplish all My good pleasure "
Isaiah 42:9 says
"Behold, the former things have come to pass, Now I declare new things; Before they spring forth I proclaim them to you."
Prov 16:4 says
"The Lord has made everything for its own purpose,
Even the wicked for the day of evil."
Calvin says "Let it, therefore, be our first principle that to desire any other knowledge of predestination than that which is expounded by the word of God, is no less infatuated than to walk where there is no path, or to seek light in darkness." Scripturally God's foreknowledge and predestination does not compel one against the free exercise of his will. As Augustine(354-430 CE) one of the important patristic figures clarifies "You would not necessarily compel a man to sin by foreknowing his sin. Your foreknowledge would not be the cause of his sin, though undoubtedly he would sin; otherwise you would not foreknow that this would happen. Therefore these two are not contradictory, your foreknowledge and someone else’s free act. So too God compels no one to sin, though He foresees those who will sin by their own will"
Thirdly, God is not the author of sin, he sets before us choices of life and death, to obey or disobey him
Deuteronomy 30:19-20 says
"I call heaven and earth to witness against you today, that I have set before you life and death, blessing and curse. Therefore choose life, that you and your offspring may live, loving the Lord your God, obeying his voice and holding fast to him, for he is your life and length of days, that you may dwell in the land that the Lord swore to your fathers, to Abraham, to Isaac, and to Jacob, to give them.”
Augustine on Free will writes “For the first free will which was given to humanity when it was created upright, gave not just the ability not to sin, but also the ability to sin.”
Finally God can work providentially to bring about good from my intended evil
Genesis 50:20 says
" you meant evil against me; but God meant it for good, in order to bring it about as it is this day, to save many people alive."
Augustine in the Enchiridion writes "And in the universe, even that which is called evil, when it is regulated and put in its own place, only enhances our admiration of the good; For the almighty God, who, as even the heathen acknowledge, has supreme power over all things, being Himself supremely good, would never permit the existence of anything evil among His works, if He were not so omnipotent and good that He can bring good even out of evil."
