http://www.newadvent.org/cathen/05791a.htmFatalism is in general the view which holds that
all events in the history of the world, and, in particular, the actions and incidents which make up the story of each individual life, are determined by fate. The theory takes many forms, or, rather, its essential feature of an antecedent force rigidly predetermining all occurrences enters in one shape or another into many theories of the universe. Sometimes in the ancient world fate was conceived as an iron necessity in the nature of things, overruling and controlling the will and power of the gods themselves. Sometimes it was explained as the inexorable decree of the gods directing the course of the universe; sometimes it was personified as a particular divinity, the goddess or goddesses of destiny. Their function was to secure that each man's lot, "share", or part should infallibly come to him. Consequently, free will is a central fact in the Christian conception of human life; and whatever seems to conflict with this must be somehow reconciled to it. The pagan problem of fatalism thus becomes in Christian theology the problem of Divine predestination and the harmonizing of Divine prescience and providence with human liberty. (See FREE WILL; PREDESTINATION; PROVIDENCE.)
Moslem Fatalism
The Moslem conception of God and His government of the world, the insistence on His unity and the absoluteness of the method of this rule as well as the Oriental tendency to belittle the individuality of man, were all favourable to the development of a theory of predestination approximating towards fatalism.
Modern Fatalism
The reformers of the sixteenth century taught a doctrine of predestination little, if at all, less rigid than the Moslem fatalism. (See CALVIN; LUTHER; FREE WILL.) With the new departure in philosophy and its separation from theology since the time of Descartes, the ancient pagan notion of an external fate, which had grown obsolete, was succeeded by or transformed into the theory of Necessarianism. The study of physics, the increasing knowledge of the reign of uniform law in the world, as well as the reversion to naturalism initiated by the extreme representatives of the Renaissance, stimulated the growth of rationalism in the seventeenth and eighteenth centuries and resulted in the popularization of the old objections to free will. Certain elements in the mechanical philosophy of Descartes and in the occasionalism of his system, which his followers Malebranche and Geulinex developed, confining all real action to God obviously tend towards a fatalistic view of the universe.