Although the subject is in origin pre-Christian, it was in connection with Christian theology that it assumed an important place in European thinking. The development of monotheism gave the problem a sharper point and a deeper meaning. The issue here was a simple one. Given the belief in God as sole creator and governor of the world, and he may conceivably be related to mankind in one of two ways. Either he induces man to carry out his will by an appeal to human reason and emotion, or he has so arranged matters that certain events will inevitably come to pass at a certain time, human effort being one of the contributory agencies to that end. The first supposition leaves man "free"--at least in his relation to deity. The second leads straight to the Christian doctrine of predestination. Either supposition has, from the theological point of view, its disadvantages. The first leaves man free as against God, but it limits the power of deity by creating an autonomous force that may act contrary to the divine will. The second opens up the question of the divine wisdom and goodness, and by making God responsible for evil conflicts with the demands of the moral sense. Evil and goodness are made parts of the divine plan, and as man must fit in with the general pre-arranged scheme, personal merit and demerit disappear. These considerations explain why in the course of the Free-Will controversy official Christianity has ranged itself now on one side and now on the other. It has championed Determinism or Indeterminism as the occasion served its interest. To-day, owing to easily discoverable reasons, Christian writers are, in the main, markedly anti-deterministic.