Spirituality and Religion

The Freedom of the Will (Vol. 1-4)

By Jonathan Edwards

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Length13h 53m

About this audiobook

The Freedom of the Will is a work by Christian reformer, theologian, and author Jonathan Edwards which uses the text of Romans 9:16 as its basis. It was first published in 1754 and examines the nature and the status of humanity's will. The book takes the classic Calvinist viewpoint on total depravity of the will and the need of humanity for God's grace in salvation. Although written long before the modern introduction and debate over Open Theism, Edwards' work addresses many of the concerns that have been raised today over this view. Edwards responded that a person may freely choose whatever seems good, but that whatever it is that seems good is based on an inherent predisposition that has been foreordained by God.

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Audiobook details

GenreSpirituality and Religion

Length13 hrs 53 mins

Narrated byListen with 1,000+ voices

FormateBook with Audio

Publish dateOct 11, 2018

LanguageEnglish

1Preface

23Section 1. God&#x27;s Moral Excellency Necessary, Yet Virtuous And Praise-Worthy.

2Part I.

24Section 2. The Acts Of The Will Of The Human Soul Of Jesus Christ Necessarily Holy, Yet Truly Virtuous, Praise-Worthy, Rewardable, &amp;C.

3Section 1. Concerning The Nature Of The Will.

25Section 3. The Case Of Such As Are Given Up Of God To Sin, And Of Fallen Man In General, Proves Moral Necessity And Inability To Be Consistent With Blame-Worthiness.

4Section 2. Concerning The Determination Of The Will.

26Section 4. Command, And Obligation To Obedience, Consistent With Moral Inability To Obey.

5Section 3. Concerning The Meaning Of The Terms Necessity, Impossibility, Inability, &amp;C; And Of Contingence.

27Section 5. That Sincerity Of Desires And Endeavours, Which Is Supposed To Excuse In The Non-Performance Of Things In Themselves Good, Particularly Considered.

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6Section 4. Of The Distinction Of Natural And Moral Necessity, And Inability.

28Section 6. Liberty Of Indifference, Not Only Not Necessary To Virtue, But Utterly Inconsistent With It; And All, Either Virtuous Or Vicious Habits Or Inclinations.

7Section 5. Concerning The Notion Of Liberty, And Of Moral Agency.

29Section 7. Arminian Notions Of Moral Agency Inconsistent With All Influence Of Motive And Inducement, In Either Virtuous Or Vicious Actions.

8Part II.

30Part IV.

9Section I. Showing The Manifest Inconsistence Of The Arminian Notion Of Liberty Of Will, Consisting In The Will&#x27;s Self-Determining Power.

31Section 1. The Essence Of The Virtue And Vice Of Dispositions Of The Heart, And Acts Of The Will, Lies Not In Their Cause, But Their Nature.

10Section 2. Several Supposed Ways Of Evading The Forgoing Reasoning, Considered.

32Section 2. The Falseness And Inconsistence Of That Metaphysical Notion Of Action, And Agency, Which Seems To Be Generally Entertained By The Defenders Of The Arminian Doctrine Concerning Liberty, Moral Agency, &amp;C.

11Section 3. Whether Any Event Whatsoever, And Volition In Particular, Can Come To Pass Without A Cause Of Its Existence.

33Section 3. The Reasons Why Some Think It Contrary To Common Sense, To Suppose Those Things Which Are Necessary, To Be Worthy Of Either Praise Or Blame.

12Section 4. Whether Volition Can Arise Without A Cause, Through The Activity Of The Nature Of The Soul.

34Section 4. It Is Agreeable To Common Sense, And The Natural Notions Of Mankind, To Suppose Moral Necessity To Be Consistent With Praise And Blame, Reward And Punishment.

13Section 5. Showing, That If The Things Asserted In These Evasions Should Be Supposed To Be True, They Are Altogether Impertinent, And Can&#x27;t Help The Cause Of Arminian Liberty.

35Section 5. Concerning Those Objections, That This Scheme Of Necessity Renders All Means And Endeavours For The Avoiding Of Sin, Or The Obtaining Virtue And Holiness.

14Section 6. Concerning The Will&#x27;s Determining In Things Which Are Perfectly Indifferent, In The View Of The Mind.

36Section 6. Concerning That Objection Against The Doctrine Which Has Been Maintained, That It Agrees With The Stoical Doctrine Of Fate, And The Opinions Of Mr. Hobbes.

15Section 7. Concerning The Notion Of Liberty Of Will Consisting In Indifference.

37Section 7. Concerning The Necessity Of The Divine Will.

16Section 8. Concerning The Supposed Liberty Of The Will, As Opposite To All Necessity.

38Section 8. Some Further Objections Against The Moral Necessity Of God&#x27;s Volitions Considered.

17Section 9. Of The Connection Of The Acts Of The Will With The Dictates Of The Understanding.

39Section 9. Concerning That Objection Against The Doctrine Which Has Been Maintained, That It Makes God The Author Of Sin.

18Section 10. Volition Necessarily Connected With The Influence Of Motives.

40Section 10. Concerning Sin&#x27;s First Entrance Into The World.

19Section 11. The Evidence Of God&#x27;s Certain Foreknowledge Of The Volitions Of Moral Agents.

41Section 11. Of A Supposed Inconsistence Of These Principles, With God&#x27;s Moral Character.

20Section 12. God&#x27;s Certain Foreknowledge Of The Future Volitions Of Moral Agents, Inconsistent With Such A Contingence Of Those Volitions, As Is Without All Necessity.

42Section 12. Of A Supposed Tendency Of These Principles To Atheism And Licentiousness.

21Section 13. Whether We Suppose The Volitions Of Moral Agents To Be Connected With Any Thing Antecedent, Or Not, Yet They Must Be Necessary In Such A Sense As To Overthrow Arminian Liberty.

43Section 13. Concerning That Objection Against The Reasoning, By Which The Calvinistic Doctrine Is Supported, That It Is Metaphysical And Abstruse.

22Part III.

44Conclusion