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# Title: Leibniz-Handschriften zur Theologie LH 1, 18, 3
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(h) Explicanda esset definitio litertatis, ne lis sit de nomine.
Si libertas in facultate deliberandi ponitur, et agendi quae
post deliberationem statuentur, ubi vires nostras non
excedunt; nemo de libertate sua dubitare sanus potest.
Si libertas collocetur in omnimoda indifferentia aequili
loii chimerica est et nusqiamdari potest. Si deniue
libertas in dominio illo quaeratur mentis super affectu
plus minusve liberi sumus prout ratione utimur:
et hoc sensu homa antetipsam liberiona de 40. c
eta
3. 43) (a) si liberum sit spontaneum cum deliberatione
sejunctum a necessitate, est in nobis omnimoda libertas.
Sed si liberum opponatur servo, tantum servimus, quan-
tum affectibus magis quam ratione agimur s in tantum
 enim externis subjicimur? Verissimum est, nos potuise aestum affectuum
ctu reprimere, spatium deliberandi sumere, inqui-
rere diligentius, objectum mutare, evitare occasiones
invitantes,
quaerere contrarias, paulatim in alium transireha
bitum eque unquam hos in eostatu isse, ut impossibile
Ru
sit (absolute scilicet) aliter agi a nobis: et si omnibus cir-
cumstantiis simul sumtis intra et extra nos, certum sit
omniscio et infallibile, aliter nos non esse acturos, quam
agemus+ Itaque quae de fato, de mevitabili, de irresistibili
dicuntur, vera aut falsa sunt, prout accipiuntur: vera si de
site infallibili, certo, determinato; falsa, si de necessario
aut cujus oppositum sit impossibile. Semper inclinamue
nunquam necessitamur; quando libere agimus. His recte
intellectis cessant aut verbalis redduntur controversiae illa adeo
Perplexae tantisque animorum motibus agitatae de contromersits
propesitionibus)ansenianis
Faut rationis incinando
determinantis experte
HUtramo significationem conjunxit Hagi
10
3. C.9
a5. Victore summ. sent. 
est linquit) amissa libertas a neessiet
id libertas a peccato, necte
Futi etiam durandus animadvertit
vid. 8. 16. a