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The philosopher [[Søren Kierkegaard]] claimed that divine omnipotence cannot be separated from divine goodness.<ref>Jackson, Timothy P. (1998) "Arminian edification: Kierkegaard on grace and free will" in ''Cambridge Companion to Kierkegaard'', Cambridge University Press, Cambridge, 1998.</ref> As a truly omnipotent and good being, God could create beings with true freedom over God. Furthermore, God would voluntarily do so because "the greatest good ... which can be done for a being, greater than anything else that one can do for it, is to be truly free."<ref>Kierkegaard, Søren. (1848) ''Journals and Papers'', vol. III. Reprinted in Indiana University Press, Bloomington, 1967–78.</ref> [[Alvin Plantinga]]'s "[[theodicy#Contemporary philosophy of religion|free will defense]]" is a contemporary expansion of this theme, adding how God, free will, and [[problem of evil|evil]] are consistent. Mackie, J.L. (1955) "Evil and Omnipotence," ''Mind'', new series, vol. 64, pp. 200–212.

The philosopher [[Søren Kierkegaard]] claimed that divine omnipotence cannot be separated from divine goodness.<ref>Jackson, Timothy P. (1998) "Arminian edification: Kierkegaard on grace and free will" in ''Cambridge Companion to Kierkegaard'', Cambridge University Press, Cambridge, 1998.</ref> As a truly omnipotent and good being, God could create beings with true freedom over God. Furthermore, God would voluntarily do so because "the greatest good ... which can be done for a being, greater than anything else that one can do for it, is to be truly free."<ref>Kierkegaard, Søren. (1848) ''Journals and Papers'', vol. III. Reprinted in Indiana University Press, Bloomington, 1967–78.</ref> [[Alvin Plantinga]]'s "[[theodicy#Contemporary philosophy of religion|free will defense]]" is a contemporary expansion of this theme, adding how God, free will, and [[problem of evil|evil]] are consistent. Mackie, J.L. (1955) "Evil and Omnipotence," ''Mind'', new series, vol. 64, pp. 200–212.

===Urantia Book===

===Urantia Book===

All [[volition]] is [[relative]]. In the originating sense, only the Father-I AM possesses finality of volition; in the absolute sense, only the Father, the Son, and the Spirit exhibit the prerogatives of volition unconditioned by time and unlimited by [[space]]. Mortal man is endowed with free will, the [[power]] of choice, and though such choosing is not [[absolute]], nevertheless, it is relatively final on the [[finite]] level and concerning the [[destiny]] of the choosing personality.

All [[volition]] is [[relative]]. In the originating sense, only the Father-I AM possesses finality of volition; in the absolute sense, only the Father, the Son, and the Spirit exhibit the prerogatives of volition unconditioned by [[time]] and unlimited by [[space]]. Mortal man is endowed with free will, the [[power]] of choice, and though such choosing is not [[absolute]], nevertheless, it is relatively final on the [[finite]] level and concerning the [[destiny]] of the choosing [[personality]].

Volition on any level short of the absolute encounters limitations which are constitutive in the very personality exercising the power of choice. Man cannot choose beyond the range of that which is choosable. He cannot, for instance, choose to be other than a human being except that he can elect to become more than a man; he can choose to embark upon the voyage of universe [[ascension]], but this is because the human choice and the divine will happen to be coincident upon this point. And what a son desires and the Father wills will certainly come to pass.

Volition on any level short of the absolute encounters limitations which are constitutive in the very personality exercising the power of choice. Man cannot choose beyond the range of that which is choosable. He cannot, for instance, choose to be other than a [[human being]] except that he can elect to become more than a man; he can choose to embark upon the voyage of [[universe]] [[ascension]], but this is because the human choice and the [[divine]] will happen to be coincident upon this point. And what a son desires and the Father wills will certainly come to pass.

In the mortal life, paths of differential conduct are continually opening and closing, and during the times when choice is possible the human personality is constantly deciding between these many courses of action. [[Temporal]] volition is linked to time, and it must await the passing of time to find opportunity for expression. [[Spiritual]] volition has begun to taste liberation from the fetters of time, having achieved partial escape from time sequence, and that is because spiritual volition is self-identifying with the will of God.

In the mortal life, paths of differential conduct are continually opening and closing, and during the times when choice is possible the human personality is constantly deciding between these many courses of action. [[Temporal]] volition is linked to time, and it must await the passing of time to find opportunity for expression. [[Spiritual]] volition has begun to taste liberation from the fetters of time, having achieved partial escape from time sequence, and that is because spiritual volition is self-identifying with the will of God.

Volition, the act of choosing, must function within the [http://nordan.daynal.org/wiki/index.php?title=Paper_115#115:1._RELATIVITY_OF_CONCEPT_FRAMES universe frame] which has actualized in response to higher and prior choosing. The entire range of human will is strictly finite-limited except in one particular: When man chooses to find God and to be like him, such a choice is superfinite; only [[eternity]] can disclose whether this choice is also superabsonite.[http://nordan.daynal.org/wiki/index.php?title=Paper_118#118:6._OMNIPOTENCE_AND_OMNIFICENCE]

Volition, the act of choosing, must function within the [http://nordan.daynal.org/wiki/index.php?title=Paper_115#115:1._RELATIVITY_OF_CONCEPT_FRAMES universe frame] which has actualized in response to higher and prior choosing. The entire range of human will is strictly finite-limited except in one particular: When man chooses to find God and to be like him, such a choice is superfinite; only [[eternal|eternity]] can disclose whether this choice is also superabsonite.[http://nordan.daynal.org/wiki/index.php?title=Paper_118#118:6._OMNIPOTENCE_AND_OMNIFICENCE]

 

== References ==

== References ==

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