Table of ContentsSummaryIntroductionConclusionSummaryIn Milton's Paradise Lost, particularly those publications which deal with the lives of Adam and Eve before and after the fall, one for the other, Milton turns out to be more Arminian than Calvinist. The reason is that grace is suggested for the entire human race and furthermore, it is man who is responsible for the fall, not a predetermined or causal God. Milton summarizes his contradiction with God in his Doctrine of Christianity. Milton's God responds to man's anticipated rise and fall with his gracious design, and it is through this activity that we more apparently realize Milton's contradiction with Calvinism. Milton's concept of elegance is not "tempting", but "restrictive" as to man's choice of recognizing or denying it. For Milton, Man does not have the “will” to save himself, but can choose to be “saved” by a will that can save him. Of course, this only concerns Adam and Eve after the disgrace incident and not before. Milton's theological attitudes can be said to have "first been Calvinist, and then, perhaps when he began to despise the Presbyterians, tended in the direction of Arminianism." This dissertation is an attempt to realize in Milton's writings an inner confrontation between his poetic conscience and his theological convictions? Furthermore, would further investigation of this confrontation offer an answer to the question of whether Milton, later in his life, actually moved towards an Arminian theology? Finally, I will examine how his concepts of free will and necessity then announce his view of human status before and after the release of Paradise Lost. Say no to plagiarism. Get a tailor-made essay on “Why Violent Video Games Should Not Be Banned”? Get the original essayIntroductionHad Calvinism or Arminianism exploited Milton and his work? This thesis will pursue a concise investigation to verify whether good or evil is true. If we consider the context of Adam and Eve before the fall, it appears that Milton presents them with a perfect will. However, if Milton's alternative to the direct thus carries Calvin's concept that after the fall man's "will" became impure, so much so that he could not even make an alternative familiar is retained, it is not a theology that Milton accepts with charm. In Book IX, before Eve and Adam are led to “serve necessity,” Adam reminds Eve that “But God has left the will free, and has made reason right” (351-2). When we analyze Eve attracted by the serpent, we might discover a coherent answer. Eve said: But we cannot taste or touch this Tree; God thus ordained it and left this Commandment, Only Daughter of his voice; for the rest, we live the Law for ourselves, our Reason is our Law (651-4). As a result of Eve's choice to conform to the serpent (necessity) rather than to God, a dualistic environment evolves within the school of Human Reason. Here, on this road, Reason and the Serpent's lies merge, since the Serpent's persuasive phrases sounded and were "imbued / With Reason, in its appearance, and with truth." (Walker p. 14) Furthermore, when she later explains her clumsy approach to Adam, she reports to Adam that she felt a change occurring within her that led her from the state of "reasoning to admiration... which I also savored.” , and I have further found” (IX. 872-874) what the serpent established. It is a change in the school of Reason. And if Reason and fraud have merged, then human status is no longer the same as in the Garden of Eden. Eve's lie does not ensure.