Abstract

The existence of God will have the freedom of people affected? Between the two is another conflict? Faith in God and human free will is compatible with consistent? God is omniscient and omnipotent threat to human freedom? This is what students in the tenth century, with a high degree of scientific observation and sense of mission of the people, or is this just an extra backward thinking? This article is based on the late thirteenth century philosopher John Dong Scotch divine point of view to talk about the above issues, although what he is look at these problems? His insight, reflection and analysis, what is it? Tung Scotch, addressing such key issues we have to first understand what is the nature of God? His relationship with people Why? Directors thought that God was a high grid, revelation, God created, social man as his partner, he was looking for people through this kind of behavior, performance of the community's respect for human freedom. God's will is the source of all things by chance, since the sacred is the foundation of human freedom, the people become self to the process, the existence of God should not be an obstacle to the contrary, God is love, faith and human freedom completely do not contradict, and this belief also have the opportunity to go beyond themselves, and with an unpredictable, with a living God, the same time, to achieve its honor as God is the most trusted aides successful. "Is belief in God compatible with human freedom? ... Is God relevant to human freedom, essential to man's becoming free, or is He an outmoded luxury, an anachronism unnecessary to reflective, self-aware, responsible twenty-first century man? "This problem seems more practical when the three aspects of God in particular were seen to threaten the freedom of his human creation, namely God's omniscience, His impassibility, His omnipotent providence. The philosopher-theologian of the late thirteenth century, John Duns Scotus offers a solution to the seemingly antagonism between God's existence and man's freedom by emphasizing upon a God as Love Who takes initiative to enter into conversation with human beings. This theo-anthropological point of view seems to "defuse" the virtual tension and deadly confrontation between the divine and human freedom. Indeed the way of conceiving the nature of God and that of approaching and analyzing the potential capacities of the human will and the deepest characteristics of man, namely his self-transcendence and his receptivity, offer an optimistic view of the whole harmony of reality. As partner of God, and as human person capable of entering into free relationship of mutuality, man knows that he could only realize at the fullest his dignity by promoting the values ​​of life, respecting and caring for all persons, moving gradually toward better and better "human" choices. Accordingly, divine existence and divine freedom no longer threaten the fullest expression of human freedom and human existence; divine power is in harmony with the fullest realization of human gifts