One thing I've never suffered is any libertarian neuralgia from imagining that, in the end, I'll be denied the 'freedom' to deliberate & choose between being & nonbeing, to follow or ignore my natural will, but will only be free to choose among various states of eternal wellbeing.
I've only ever considered our experience of epistemic distancing as ordered toward our co-creative realization of our unique tropic gifts of personal sanctification & charismata; & only that distancing sufficient to allow for our choosing among rationally desired eternal goods.
Our human finitude, however radical, does not by design make sin necessary, although it does make its possibility unavoidable. Our epistemic distancing & finitude is about the co-creative fashioning of our theotic tropic trajectories, i.e. not about WHERE but HOW we go.
Once our epistemic distance is closed & our experience of God becomes immediate, our freedom chooses among diverse well beings, only, with no possibility any longer before us to choose any subcontrary nonbeing.
Our epistemic distancing, temporally, will have afforded us the opportunity to soulcraft HOW we will love - gifts, charisms & secondary beatitudes. It's never been about WHETHER we will, ultimately, love. Is that not a sufficiently robust conception of human dignity & freedom?
Even though generally sympathetic to dynamical panentheist takes, I've never completely let go of Classical Theism. Coherence demands some version of DDS in any account. So, I hew neoclassically.
I've even discovered an implicit neo-Báñezian praemotio physica in my take. It precisely has a role in our restoration to original beatitude in our post-mortem apokatastenai, which is effected by the extraordinary & universal immediate divine presence, that in addition to any temporal gifts as effected by grace via physical premotion per the Spirit’s extraordinary & particular mediated presences in our lives, including even volitional effects. The Spirit’s ordinary & universal presence in creation is less coercive and doesn’t act directly on the human will via physical premotion.
These accounts of human freedom affirm a dramatic continuity of human experience, freedom & dignity between our temporal & eternal lives, all consistent with the moderately libertarian approaches of Maximus & Scotus.