Posted on 01/01/2006 4:48:03 PM PST by HarleyD
Introduction
At the time of the Reformation, many hoped Martin Luther and Erasmus could unite against the errors of the Roman Catholic Church. Luther himself was tempted to unite with Erasmus because Erasmus was a great Renaissance scholar who studied the classics and the Greek New Testament. Examining the Roman Catholic Church, Erasmus was infuriated with the abuses in the Roman Catholic Church, especially those of the clergy. These abuses are vividly described in the satire of his book, The Praise of Folly. Erasmus called for reform in the Roman Catholic Church. Erasmus could have been a great help to the Reformation, so it seemed, by using the Renaissance in the service of the Reformation.
But a great chasm separated these two men. Luther loved the truth of God's Word as that was revealed to him through his own struggles with the assurance of salvation. Therefore Luther wanted true reformation in the church, which would be a reformation in doctrine and practice. Erasmus cared little about a right knowledge of truth. He simply wanted moral reform in the Roman Catholic Church. He did not want to leave the church, but remained supportive of the Pope.
This fundamental difference points out another difference between the two men. Martin Luther was bound by the Word of God. Therefore the content of the Scripture was of utmost importance to him. But Erasmus did not hold to this same high view of Scripture. Erasmus was a Renaissance rationalist who placed reason above Scripture. Therefore the truth of Scripture was not that important to him.
The two men could not have fellowship with each other, for the two movements which they represented were antithetical to each other. The fundamental differences came out especially in the debate over the freedom of the will.
From 1517 on, the chasm between Luther and Erasmus grew. The more Luther learned about Erasmus, the less he wanted anything to do with him. Melanchthon tried to play the mediator between Luther and Erasmus with no success. But many hated Erasmus because he was so outspoken against the church. These haters of Erasmus tried to discredit him by associating him with Luther, who was outside the church by this time. Erasmus continued to deny this unity, saying he did not know much about the writings of Luther. But as Luther took a stronger stand against the doctrinal abuses of Rome, Erasmus was forced either to agree with Luther or to dissociate himself from Luther. Erasmus chose the latter.
Many factors came together which finally caused Erasmus to wield his pen against Luther. Erasmus was under constant pressure from the Pope and later the king of England to refute the views of Luther. When Luther became more outspoken against Erasmus, Erasmus finally decided to write against him. On September 1, 1524, Erasmus published his treatise On the Freedom of the Will. In December of 1525, Luther responded with The Bondage of the Will.
Packer and Johnston call The Bondage of the Will "the greatest piece of theological writing that ever came from Luther's pen."1 Although Erasmus writes with eloquence, his writing cannot compare with that of Luther the theologian. Erasmus writes as one who cares little about the subject, while Luther writes with passion and conviction, giving glory to God. In his work, Luther defends the heart of the gospel over against the Pelagian error as defended by Erasmus. This controversy is of utmost importance.
In this paper, I will summarize both sides of the controversy, looking at what each taught and defended. Secondly, I will examine the biblical approach of each man. Finally, the main issues will be pointed out and the implications of the controversy will be drawn out for the church today.
Erasmus On the Freedom of the Will
Erasmus defines free-will or free choice as "a power of the human will by which a man can apply himself to the things which lead to eternal salvation or turn away from them." By this, Erasmus means that man has voluntary or free power of himself to choose the way which leads to salvation apart from the grace of God.
Erasmus attempts to answer the question how man is saved: Is it the work of God or the work of man according to his free will? Erasmus answers that it is not one or the other. Salvation does not have to be one or the other, for God and man cooperate. On the one hand, Erasmus defines free-will, saying man can choose freely by himself, but on the other hand, he wants to retain the necessity of grace for salvation. Those who do good works by free-will do not attain the end they desire unless aided by God's grace. Therefore, in regard to salvation, man cooperates with God. Both must play their part in order for a man to be saved. Erasmus expresses it this way: "Those who support free choice nonetheless admit that a soul which is obstinate in evil cannot be softened into true repentance without the help of heavenly grace." Also, attributing all things to divine grace, Erasmus states,
And the upshot of it is that we should not arrogate anything to ourselves but attribute all things we have received to divine grace … that our will might be synergos (fellow-worker) with grace although grace is itself sufficient for all things and has no need of the assistance of any human will."
In his work On the Freedom of the Will, Erasmus defends this synergistic view of salvation. According to Erasmus, God and man, nature and grace, cooperate together in the salvation of a man. With this view of salvation, Erasmus tries to steer clear of outright Pelagianism and denies the necessity of human action which Martin Luther defends.
On the basis of an apocryphal passage (Ecclesiasticas 15:14-17), Erasmus begins his defense with the origin of free-will. Erasmus says that Adam, as he was created, had a free-will to choose good or to turn to evil. In Paradise, man's will was free and upright to choose. Adam did not depend upon the grace of God, but chose to do all things voluntarily. The question which follows is, "What happened to the will when Adam sinned; does man still retain this free-will?" Erasmus would answer, "Yes." Erasmus says that the will is born out of a man's reason. In the fall, man's reason was obscured but was not extinguished. Therefore the will, by which we choose, is depraved so that it cannot change its ways. The will serves sin. But this is qualified. Man's ability to choose freely or voluntarily is not hindered.
By this depravity of the will, Erasmus does not mean that man can do no good. Because of the fall, the will is "inclined" to evil, but can still do good. Notice, he says the will is only "inclined" to evil. Therefore the will can freely or voluntarily choose between good and evil. This is what he says in his definition: free-will is "a power of the human will by which a man can apply himself to the things which lead to eternal salvation." Not only does the human will have power, although a little power, but the will has power by which a man merits salvation.
This free choice of man is necessary according to Erasmus in order for there to be sin. In order for a man to be guilty of sin, he must be able to know the difference between good and evil, and he must be able to choose between doing good and doing evil. A man is responsible only if he has the ability to choose good or evil. If the free-will of man is taken away, Erasmus says that man ceases to be a man.
For this freedom of the will, Erasmus claims to find much support in Scripture. According to Erasmus, when Scripture speaks of "choosing," it implies that man can freely choose. Also, whenever the Scripture uses commands, threats, exhortations, blessings, and cursings, it follows that man is capable of choosing whether or not he will obey.
Erasmus defines the work of man's will by which he can freely choose after the fall. Here he makes distinctions in his idea of a "threefold kind of law" which is made up of the "law of nature, law of works, and law of faith." First, this law of nature is in all men. By this law of nature, men do good by doing to others what they would want others to do to them. Having this law of nature, all men have a knowledge of God. By this law of nature, the will can choose good, but the will in this condition is useless for salvation. Therefore more is needed. The law of works is man's choice when he hears the threats of punishment which God gives. When a man hears these threats, he either continues to forsake God, or he desires God's grace. When a man desires God's grace, he then receives the law of faith which cures the sinful inclinations of his reason. A man has this law of faith only by divine grace.
In connection with this threefold kind of law, Erasmus distinguishes between three graces of God. First, in all men, even in those who remain in sin, a grace is implanted by God. But this grace is infected by sin. This grace arouses men by a certain knowledge of God to seek Him. The second grace is peculiar grace which arouses the sinner to repent. This does not involve the abolishing of sin or justification. But rather, a man becomes "a candidate for the highest grace." By this grace offered to all men, God invites all, and the sinner must come desiring God's grace. This grace helps the will to desire God. The final grace is the concluding grace which completes what was started. This is saving grace only for those who come by their free-will. Man begins on the path to salvation, after which God completes what man started. Along with man's natural abilities according to his will, God works by His grace. This is the synergos, or cooperation, which Erasmus defends.
Erasmus defends the free-will of man with a view to meriting salvation. This brings us to the heart of the matter. Erasmus begins with the premise that a man merits salvation. In order for a man to merit salvation, he cannot be completely carried by God, but he must have a free-will by which he chooses God voluntarily. Therefore, Erasmus concludes that by the exercise of his free-will, man merits salvation with God. When man obeys, God imputes this to his merit. Therefore Erasmus says, "This surely goes to show that it is not wrong to say that man does something…." Concerning the merit of man's works, Erasmus distinguishes with the Scholastics between congruent and condign merit. The former is that which a man performs by his own strength, making him a "fit subject for the gift of internal grace." This work of man removed the barrier which keeps God from giving grace. The barrier removed is man's unworthiness for grace, which God gives only to those who are fit for it. With the gift of grace, man can do works which before he could not do. God rewards these gifts with salvation. Therefore, with the help or aid of the grace of God, a man merits eternal salvation.
Although he says a man merits salvation, Erasmus wants to say that salvation is by God's grace. In order to hold both the free-will of man and the grace of God in salvation, Erasmus tries to show the two are not opposed to each other. He says, "It is not wrong to say that man does something yet attributes the sum of all he does to God as the author." Explaining the relationship between grace and free-will, Erasmus says that the grace of God and the free-will of man, as two causes, come together in one action "in such a way, however, that grace is the principle cause and the will secondary, which can do nothing apart from the principle cause since the principle is sufficient in itself." Therefore, in regard to salvation, God and man work together. Man has a free-will, but this will cannot attain salvation of itself. The will needs a boost from grace in order to merit eternal life.
Erasmus uses many pictures to describe the relationship between works and grace. He calls grace an "advisor," "helper," and "architect." Just as the builder of a house needs the architect to show him what to do and to set him straight when he does something wrong, so also man needs the assistance of God to help him where he is lacking. The free-will of man is aided by a necessary helper: grace. Therefore Erasmus says, "as we show a boy an apple and he runs for it ... so God knocks at our soul with His grace and we willingly embrace it." In this example, we are like a boy who cannot walk. The boy wants the apple, but he needs his father to assist him in obtaining the apple. So also, we need the assistance of God's grace. Man has a free-will by which he can seek after God, but this is not enough for him to merit salvation. By embracing God's grace with his free-will, man merits God's grace so that by his free-will and the help of God's grace he merits eternal life. This is a summary of what Erasmus defends.
Erasmus also deals with the relationship of God's foreknowledge and man's free-will. On the one hand, God does what he wills, but, on the other hand, God's will does not impose anything on man's will, for then man's will would not be free or voluntary. Therefore God's foreknowledge is not determinative, but He simply knows what man will choose. Men deserve punishment from eternity simply because God knows they will not choose the good, but will choose the evil. Man can resist the ordained will of God. The only thing man cannot resist is when God wills in miracles. When God performs some "supernatural" work, this cannot be resisted by men. For example, when Jesus performed a miracle, the man whose sight returned could not refuse to be healed. According to Erasmus, because man's will is free, God's will and foreknowledge depend on man's will except when He performs miracles.
This is a summary of what Erasmus taught in his treatise On the Freedom of the Will. In response to this treatise, Luther wrote The Bondage of the Will. We turn to this book of Luther.
Luther's Arguments Against Erasmus
Martin Luther gives a thorough defense of the sovereign grace of God over against the "semi-Pelagianism" of Erasmus by going through much of Erasmus' On the Freedom of the Will phrase by phrase. Against the cooperating work of salvation defended by Erasmus, Luther attacks Erasmus at the very heart of the issue. Luther's thesis is that "free-will is a nonentity, a thing consisting of name alone" because man is a slave to sin. Therefore salvation is the sovereign work of God alone.
In the "Diatribe," Luther says, Erasmus makes no sense. It seems Erasmus speaks out of both sides of his mouth. On the one hand, he says that man's will cannot will any good, yet on the other hand, he says man has a free-will. Other contradictions also exist in Erasmus' thought. Erasmus says that man has the power to choose good, but he also says that man needs grace to do good. Opposing Erasmus, Luther rightly points out that if there is free-will, there is no need for grace. Because of these contradictions in Erasmus, Luther says Erasmus "argues like a man drunk or asleep, blurting out between snores, 'Yes,' 'No.' " Not only does this view of Erasmus not make sense, but this is not what Scripture says concerning the will of man and the grace of God.
According to Luther, Erasmus does not prove his point, namely, the idea that man with his free-will cooperates in salvation with God. Throughout his work, Luther shows that Erasmus supports and agrees with the Pelagians. In fact, Erasmus' view is more despicable than Pelagianism because he is not honest and because the grace of God is cheapened. Only a small work is needed in order for a man to merit the grace of God.
Because Erasmus does not take up the question of what man can actually do of himself as fallen in Adam, Luther takes up the question of the ability of man. Here, Luther comes to the heart of his critique of the Diatribe in which he denies free-will and shows that God must be and is sovereign in salvation. Luther's arguments follow two lines: first, he shows that man is enslaved to sin and does not have a free-will; secondly, he shows that the truth of God's sovereign rule, by which He accomplishes His will according to His counsel, is opposed to free-will.
First, Luther successfully defends the thesis that there is no such entity as free-will because the will is enslaved to sin. Luther often says there is no such thing as free-will. The will of man without the grace of God "is not free at all, but is the permanent prisoner and bondslave of evil since it cannot turn itself to good." The free-will lost its freedom in the fall so that now the will is a slave to sin. This means the will can will no good. Therefore man does and wills sin "necessarily." Luther further describes the condition of man's will when he explains a passage from Ezekiel: "It cannot but fall into a worse condition, and add to its sins despair and impenitence unless God comes straightway to its help and calls it back and raises it up by the word of His promise."
Luther makes a crucial distinction in explaining what he means when he says man sins "necessarily." This does not mean "compulsion." A man without the Spirit is not forced, kicking and screaming, to sin but voluntarily does evil. Nevertheless, because man is enslaved to sin, his will cannot change itself. He only wills or chooses to sin of himself. He cannot change this willingness of his: he wills and desires evil. Man is wholly evil, thinking nothing but evil thoughts. Therefore there is no free-will.
Because this is the condition of man, he cannot merit eternal life. The enslaved will cannot merit anything with God because it can do no good. The only thing which man deserves is eternal punishment. By this, Luther also shows that there is no free-will.
In connection with man's merit, Luther describes the true biblical uses of the law. The purpose of the law of God is not to show men how they can merit salvation, but the law is given so that men might see their sinfulness and their own unworthiness. The law condemns the works of man, for when he judges himself according to the law, man sees that he can do no good. Therefore, he is driven to the cross. The law also serves as a guide for what the believer should do. But the law does not say anything about the ability of man to obey it.
Not only should the idea of free-will be rejected because man is enslaved to sin, but also because of who God is and the relationship between God and man. A man cannot act independently of God. Analyzing what Erasmus said, Luther says that God is not God, but He is an idol, because the freedom of man rules. Everything depends on man for salvation. Therefore man can merit salvation apart from God. A God that depends on man is not God.
Denying this horrible view of Erasmus, Luther proclaims the sovereignty of God in salvation. Because God is sovereign in all things and especially in salvation, there is no free-will.
Luther begins with the fact that God alone has a free-will. This means only God can will or not will the law, gospel, sin, and death. God does not act out of necessity, but freely. He alone is independent in all He decrees and does. Therefore man cannot have a free-will by which he acts independently of God, because God is immutable, omnipotent, and sovereign over all. Luther says that God is omnipotent, knowing all. Therefore we do nothing of ourselves. We can only act according to God's infallible, immutable counsel.
The great error of free-willism is that it ascribes divinity to man's free-will. God is not God anymore. If man has a free-will, this implies God is not omnipotent, controlling all of our actions. Free-will also implies that God makes mistakes and changes. Man must then fix the mistakes. Over against this, Luther says there can be no free-will because we are under the "mastery of God." We can do nothing apart from God by our own strength because we are enslaved to sin.
Luther also understands the difficulties which follow from saying that God is sovereign so that all things happen necessarily. Luther states: "If God foreknows a thing, it necessarily happens." The problem between God's foreknowledge and man's freedom cannot be completely solved. God sovereignly decrees all things that happen, and they happen as He has decreed them necessarily. Does this mean that when a man sins, he sins because God has decreed that sin? Luther would answer, Yes. But God does not act contrary to what man is. Man cannot will good, but he only seeks after sinful lusts. The nature of man is corrupted, so that he is turned from God. But God works in men and in Satan according to what they are. The sinner is still under the control of the omnipotent God, "which means, since they are evil and perverted themselves, that when they are impelled to action by this movement of Divine omnipotence they do only that which is perverted or evil." When God works in evil men, evil results. But God is not evil. He is good. He does not do evil, but He uses evil instruments. The sin is the fault of those evil instruments and not the fault of God.
Luther asks himself the question, Why then did God let Adam fall so all men have his sin? The sovereignty of God must not be questioned, because God's will is beyond any earthly standard. Nothing is equal to God and His will. Answering the question above, Luther replies, "What God wills is not right because He ought or was bound, so to will, on the contrary, what takes place must be right because He so wills it." This is the hidden mystery of God's absolute sovereignty over all things.
God is sovereign over all things. He is sovereign in salvation. Is salvation a work of God and man? Luther answers negatively. God alone saves. Therefore salvation cannot be based on the merits of men's works. Man's obedience does not obtain salvation, according to Luther. Some become the sons of God "not by carnal birth, nor by zeal for the law, nor by any other human effort, but only by being born of God." Grace does not come by our own effort, but by the grace of Jesus Christ. To deny grace is to deny Jesus Christ. For Christ is the Way, the Truth, and the Life. Free-will says that it is the way, the truth, and the life. Therefore free-will denies Jesus Christ. This is a serious error.
God saves by His grace and Spirit in such away that the will is turned by Him. Only when the will is changed can it will and desire the good. Luther describes a struggle between God and Satan. Erasmus says man stands between God and Satan, who are as spectators waiting for man to make his choice. But Luther compares this struggle to a horse having two riders. "If God rides, it wills and goes where God goes…. If Satan rides, it wills and goes where Satan goes." The horse does not have the choice of which rider it wants. We have Satan riding us until God throws him off. In the same way, we are enslaved to sin until God breaks the power of sin. The salvation of a man depends upon the free work of God, who alone is sovereign and able to save men. Therefore this work in the will by God is a radical change whereby the willing of the soul is freed from sin. This beautiful truth stands over against Erasmus' grace, which gives man a booster shot in what he can do of himself.
This truth of the sovereignty of God in salvation is comforting to us. When man trusts in himself, he has no comfort that he is saved. Because man is enslaved to sin and because God is the sovereign, controlling all things according to His sovereign, immutable will, there is no free-will. The free-will of man does not save him. God alone saves.
The Battle of the Biblical Texts
The battle begins with the fundamental difference separating Luther and Erasmus in regard to the doctrine of Scripture. Erasmus defends the obscurity of Scripture. Basically, Erasmus says man cannot know with certainty many of the things in Scripture. Some things in God's Word are plain, while many are not. He applies the obscurity of Scripture to the controversy concerning the freedom of the will. In the camp of the hidden things of God, which include the hour of our death and when the last judgment will occur, Erasmus places "whether our will accomplishes anything in things pertaining to salvation." Because Scripture is unclear about these things, what one believes about these matters is not important. Erasmus did not want controversy, but he wanted peace. For him, the discussion of the hidden things is worthless because it causes the church to lose her love and unity.
Against this idea of the obscurity of Scripture, Luther defends the perspicuity of Scripture. Luther defines perspicuity as being twofold. The external word itself is clear, as that which God has written for His people. But man cannot understand this word of himself. Therefore Scripture is clear to God's people only by the work of the Holy Spirit in their hearts.
The authority of Scripture is found in God Himself. God's Word must not be measured by man, for this leads to paradoxes, of which Erasmus is a case in point. By saying Scripture is paradoxical, Erasmus denies the authority of God's Word.
Luther does not deny that some passages are difficult to understand. This is not because the Word is unclear or because the work of the Holy Spirit is weak. Rather, we do not understand some passages because of our own weakness.
If Scripture is obscure, then this opposes what God is doing in revelation. Scripture is light which reveals the truth. If it is obscure, then why did God give it to us? According to Luther, not even the difficult to understand doctrines such as the Trinity, the Incarnation, and the unpardonable sin are obscure. Therefore the issue of the freedom of the will is not obscure. If the Scripture is unclear about the doctrine of the will of man, then this doctrine is not from Scripture.
Because Scripture is clear, Luther strongly attacks Erasmus on this fundamental point. Luther says, "The Scriptures are perfectly clear in their teaching, and that by their help such a defense of our position may be made that our adversaries cannot resist." This is what Luther hoped to show to Erasmus. The teaching of Scripture is fundamental. On this point of perspicuity, Luther has Erasmus by the horns. Erasmus says Scripture is not clear on this matter of the freedom of the will, yet he appeals to the church fathers for support. The church fathers base their doctrine of the free-will on Scripture. On the basis of the perspicuity of Scripture, Luther challenges Erasmus to find even one passage that supports his view of free-will. Luther emphasizes that not one can be found.
Luther also attacks Erasmus when he says what one believes concerning the freedom of the will does not matter. Luther sums up Erasmus' position this way: "In a word, what you say comes to this: that you do not think it matters a scrap what any one believes anywhere, as long as the world is at peace." Erasmus says the knowledge of free-will is useless and non-essential. Over against this, Luther says, "then neither God, Christ, Gospel, faith, nor anything else even of Judaism, let alone Christianity, is left!" Positively, Luther says about the importance of the truth: "I hold that a solemn and vital truth, of eternal consequences, is at stake in the discussion." Luther was willing to defend the truth even to death because of its importance as that which is taught in Scripture.
A word must also be said about the differing views of the interpretation of Scripture. Erasmus was not an exegete. He was a great scholar of the languages, but this did not make him an able exegete. Erasmus does not rely on the Word of God of itself, but he turns to the church fathers and to reason for the interpretation of Scripture. In regard to the passage out of Ecclesiasticas which Erasmus uses, Luther says the dispute there is not over the teaching of Scripture, but over human reason. Erasmus generalizes from a particular case, saying that since a passage mentions willing, this must mean a man has a free-will. In this regard, Luther also says that Erasmus "fashions and refashions the words of God as he pleases." Erasmus was concerned not with what God says in His Word, but with what he wanted God to say.
Not only does Erasmus use his own reason to interpret Scripture, but following in the Roman Catholic tradition he goes back to the church fathers. His work is filled with many quotes from the church fathers' interpretation of different passages. The idea is that the church alone has the authority to interpret Scripture. Erasmus goes so far in this that Luther accuses Erasmus of placing the fathers above the inspired apostle Paul.
In contrast to Erasmus, Luther interprets Scripture with Scripture. Seeing the Word of God as inspired by the Holy Spirit, Luther also trusts in the work of the Holy Spirit to interpret that Word. One of the fundamental points of Reformed hermeneutics is that Scripture interprets Scripture. Luther follows this. When Luther deals with a passage, he does not take it out of context as Erasmus does. Instead, he examines the context and checks other passages which use the same words.
Also, Luther does not add figures or devise implications as Erasmus does. But rather, Luther sticks to the simple and plain meaning of Scripture. He says, "Everywhere we should stick to just the simple, natural meaning of the words, as yielded by the rules of grammar and the habits of speech that God has created among men." In the controversy over the bondage of the will, both the formal and material principles of the Reformation were at stake.
Now we must examine some of the important passages for each man. This is a difficult task because they both refer to so many passages. We must content ourselves with looking at those which are fundamental for the main points of the controversy.
Showing the weakness of his view of Scripture, Erasmus begins with a passage from an apocryphal book: Ecclesiasticas 15:14-17. Erasmus uses this passage to show the origin of the free will and that the will continues to be free after the fall.
Following this passage, Erasmus looks at many passages from the Old Testament to prove that man has a free-will. He turns to Genesis 4:6, 7, which records God speaking to Cain after he offered his displeasing sacrifice to God. Verse 7 says, "If thou doest well, shalt thou not be accepted? And if thou doest not well, sin lieth at the door." Erasmus says that God sets before Cain a reward if he chooses the good. But if he chooses the evil, he will be punished. This implies that Cain has a will which can overcome evil and do the good.
From here, Erasmus looks at different passages using the word "choose." He says Scripture uses the word "choose" because man can freely choose. This is the only way it makes sense.
Erasmus also looks at many passages which use the word "if" in the Old Testament and also the commands of the Old Testament. For example, Isaiah 1:19,20 and 21:12 use the words "if … then." These conditions in Scripture imply that a man can do these things. Deuteronomy 30:14 is an example of a command. In this passage, Israel is commanded to love God with all their heart and soul. This command was given because Moses and the people had it in them to obey. Erasmus comes to these conclusions by implication.
Using a plethora of New Testament texts, Erasmus tries to support the idea of the freedom of the will. Once again, Erasmus appeals to those texts which speak of conditions. John 14:15 says, "If ye love me, keep my commandments." Also, in John 15:7 we read, "If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you." These passages imply that man is able to fulfill the conditions by his free-will.
Remarkably, Erasmus identifies Paul as "the champion of free choice." Referring to passages in which Paul exhorts and commands, Erasmus says that this implies the ability to obey. An example is I Corinthians 9:24,25: "Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible." Man is able to obey this command because he has a free-will.
These texts can be placed together because Luther responds to them as a whole. Luther does treat many of these texts separately, but often comes back to the same point. Luther's response to Genesis 4:7 applies to all of the commands and conditions to which Erasmus refers: "Man is shown, not what he can do, but what he ought to do." Similarly, Luther responds to Deuteronomy 30:19: "It is from this passage that I derive my answer to you: that by the words of the law man is admonished and taught, not what he can do, but what he ought to do; that is, that he may know sin, not that he may believe that he has any strength." The exhortations and commands of the New Testament given through the apostle Paul are not written to show what we can do, but rather, after the gospel is preached, they encourage those justified and saved to live in the Spirit.
From these passages, Erasmus also taught that man merited salvation by his obedience or a man merited punishment by his disobedience, all of which was based on man's ability according to his free-will. Erasmus jumps from reward to merit. He does this in the conditional phrases of Scripture especially. But Luther says that merit is not proved from reward. God uses rewards in Scripture to exhort us and threaten us so that the godly persevere. Rewards are not that which a man merits.
The heart of the battle of the biblical texts is found in their treatment of passages from the book of Romans, especially Romans 9. Here, Erasmus treats Romans 9 as a passage which seems to oppose the freedom of the will but does not.
Erasmus begins his treatment of Romans 9 by considering the hardening of Pharaoh's heart. He treats this in connection with what Romans 9:18 says, "Therefore hath he mercy on whom he will have mercy, and whom he will, he hardeneth." To interpret this passage, Erasmus turns to Jerome, who says, "God hardens when he does not at once punish the sinner and has mercy as soon as he invites repentance by means of afflictions." God's hardening and mercy are the results of what man does. God has mercy "on those who recognize the goodness of God and repent…." Also, this hardening is not something which God does, but something which Pharaoh did by not repenting. God was longsuffering to Pharaoh, not punishing him immediately, during which Pharaoh hardened his heart. God simply gave the occasion for the hardening of his heart. Therefore the blame can be placed on Pharaoh.
Although Erasmus claims to take the literal meaning of the passage, Luther is outraged at this interpretation. Luther objects:
Positively, Luther explains this hardening of the heart of Pharaoh. God does this, therefore Pharaoh's heart is necessarily hardened. But God does not do something which is opposed to the nature of Pharaoh. Pharoah is enslaved to sin. When he hears the word of God through Moses which irritates his evil will, Pharaoh's heart is hardened. Luther explains it this way:
Once again, Luther objects. Luther defends the necessity of consequence to what God decrees. Luther says, "If God foreknows a thing, it necessarily takes place." Therefore, in regard to Jacob and Esau, they did not attain their positions by their own free-will. Romans 9 emphasizes that they were not yet born and that they had not yet done good or evil. Without any works of obedience or disobedience, the one was master and the other was the servant. Jacob was rewarded not on the basis of anything he had done. Jacob was loved and Esau was hated even before the world began. Jacob loved God because God loved him. Therefore the source of salvation is not the free-will of man, but God's eternal decree. Paul is not the great champion of the freedom of the will.
In defense of the literal meaning of Romans 9:21-23, Luther shows that these verses oppose free-will as well. Luther examines the passage in the context of what Paul is saying. The emphasis in the earlier verses is not man, but what God does. He is sovereign in salvation. Here also, the emphasis is the potter. God is sovereign, almighty, and free. Man is enslaved to sin and acts out of necessity according to all God decrees. Luther shows that this is the emphasis of Romans 9 with sound exegetical work.
After refuting the texts to which Erasmus refers, Luther continues to show that Scripture denies the freedom of the will and teaches the sovereignty of God in salvation. He begins with Romans 1:18 which says, "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness." Luther says this means all men are ungodly and are unrighteous. Therefore, all deserve the wrath of God. The best a man can do is evil. Referring to Romans 3:9, Luther proves the same thing. Both Jews and Greeks are all under sin. They will and do nothing but evil. Man has no power to seek after good because there is none that doeth good (Ps. 14:3). Therefore, men are "ignorant of and despise God! Here is unbelief, disobedience, sacrilege, blasphemy towards God, cruelty and mercilessness towards one's neighbors and love of self in all things of God and man." Luther's conclusion to the matter is this: man is enslaved to sin.
Man cannot obtain salvation by his works. Romans 3:20 says that by the works of the law no man can be justified in God's sight. It is impossible for a man to merit salvation by his works. Salvation must be the sovereign work of God.
Luther thunders against free-will in connection with Romans 3:21-16 which proclaims salvation by grace alone through faith.58 Free-will is opposed to faith. These are two different ways of salvation. Luther shows that a man cannot be saved by his works, therefore it must be by faith in Jesus Christ. Justification is free, of grace, and without works because man possesses no worthiness for it.
Finally, we notice that Luther points out the comprehensive terms of the apostle Paul to show that there is no free-will in man. All are sinners. There is none that is righteous, and none that doeth good. Paul uses many others also. Therefore, justification and salvation are without works and without the law.
Over against the idea of free-will stands the clear teaching of Scripture. Luther clearly exegetes God's Word to show this. In summary, the truth of predestination denies the free-will of man. Because salvation is by grace and faith, salvation is not by works. Faith and grace are of no avail if salvation is by the works of man. Also, the only thing the law works is wrath. The law displays the unworthiness, sinfulness, and guilt of man. As children of Adam we can do no good. Luther argues along these lines to show that a free-will does not exist in man. Salvation is by grace alone.
The Main Issues and Implications of Each View
Luther is not interested in abstract theological concepts. He does not take up this debate with Erasmus on a purely intellectual level. The main issue is salvation: how does God save? Luther himself defines the issue on which the debate hinges:
So it is not irreligious, idle, or superfluous, but in the highest degree wholesome and necessary, for a Christian to know whether or not his will has anything to do in matters pertaining to salvation…. This is the hinge on which our discussion turns, the crucial issue between us.
Luther finds it necessary to investigate from Scripture what ability the will of man has and how this is related to God and His grace. If one does not know this, he does not know Christianity. Luther brings this against Erasmus because he shows no interest in the truth regarding how it is that some are saved.
Although the broad issue of the debate is how God saves, the specific issue is the sovereignty of God in salvation. The main issue for Luther is that man does not have a free-will by which he merits eternal life, but God sovereignly saves those whom He has chosen.
Luther is pursuing the question, "Is God, God?" This means, is God the omnipotent who reigns over all and who sovereignly saves, or does He depend on man? If God depends on man for anything, then He is not God. Therefore Luther asks the question of himself: Who will try to reform his life, believe, and love God? His answer, "Nobody." No man can do this of himself. He needs God. "The elect, who fear God, will be reformed by the Holy Spirit; the rest will perish unreformed." Luther defends this truth so vigorously because it is the heart of the gospel. God is the sovereign God of salvation. If salvation depends on the works of man, he cannot be saved.
Certain implications necessarily follow from the views of salvation defended by both men. First, we must consider the implications which show the falsehood of Erasmus' view of salvation.
When Erasmus speaks of merit, he is really speaking as a Pelagian. This was offensive to Erasmus because he specifically claimed that he was not a Pelagian. But Luther rightly points out that Erasmus says man merits salvation. According to the idea of merit, man performs an act separate from God, which act is the basis of salvation. He deserves a reward. This is opposed to grace. Therefore, if merit is at all involved, man saves himself. This makes Erasmus no different from the Pelagians except that the Pelagians are honest. Pelagians honestly confess that man merits eternal life. Erasmus tries to give the appearance that he is against the Pelagians although he really is a Pelagian. Packer and Johnston make this analysis:
Another implication of the synergistic view of salvation held to by Erasmus is that God is not God. Because salvation depends upon the free-will of man according to Erasmus, man ascribes divinity to himself. God is not God because He depends upon man. Man himself determines whether or not he will be saved. Therefore the study of soteriology is not the study of what God does in salvation, but soteriology is a study of what man does with God to deserve eternal life.
This means God's grace is not irresistible, but man can reject the grace of God. Man then has more power than God. God watches passively to see what man will do.
Finally, a serious implication of the view of Erasmus is that he denies salvation is found in Jesus Christ alone. In his Diatribe, Erasmus rarely mentions Jesus Christ. This shows something is wrong. This does follow from what Erasmus says. The emphasis for Erasmus is what man must do to be saved and not on what God has done in Jesus Christ. Therefore Jesus Christ is not the only way of salvation and is not that important.
Over against the implications of Erasmus' view are the orthodox implications of Luther's view. God is sovereign in salvation. God elects His people, He sent Jesus Christ, and reveals Jesus Christ only to His people. It is God who turns the enslaved wills of His people so that they seek after Him. Salvation does not depend upon the work of man in any sense.
The basis of salvation is Jesus Christ alone. Because man is enslaved to sin, He must be turned from that sin. He must be saved from that sin through the satisfaction of the justice of God. A man needs the work of Jesus Christ on the cross to be saved. A man needs the new life of Jesus Christ in order to inherit eternal life. The merits of man do not save because he merits nothing with God. A man needs the merits of Jesus Christ for eternal life. A man needs faith by which he is united to Christ.
The source of this salvation is election. God saves only those whom He elects. Those who receive that new life of Christ are those whom God has chosen. God is sovereign in salvation.
Because God is sovereign in salvation, His grace cannot be resisted. Erasmus says that the reason some do not believe is because they reject the grace which God has given to them. Luther implies that God does not show grace to all men. Instead, He saves and shows favor only to those who are His children. In them, God of necessity, efficaciously accomplishes His purpose.
Because man cannot merit eternal life, saving faith is not a work of man by which he merits anything with God. Works do not justify a man. Salvation is the work of God alone in Jesus Christ and through the Holy Spirit. Faith is a gift of God whereby we are united to Jesus Christ and receive the new life found in Him. Even the knowledge and confidence as the activity of faith are the gifts of faith.
Finally, only with this view of salvation that God is sovereign can a man have comfort that he will be saved. Because God is sovereign in salvation and because His counsel is immutable, we cannot fall from the grace of God. He preserves those who are His children. Erasmus could not have this comfort because he held that man determines his own salvation.
The Importance of This Controversy Today
Although this controversy happened almost five hundred years ago, it is significant for the church today. The error of "semi-Pelagianism" is still alive in the church today. Much of the church world sides with Erasmus today, even among those who claim to be "Reformed." If a "Reformed" or Lutheran church denies what Luther says and sides with Erasmus, they despise the reformation of the church in the sixteenth century. They might as well go back to the Roman Catholic Church.
This controversy is important today because many deny that Jesus Christ is the only way of salvation. A man can worship heathen gods and be saved. This follows from making works the basis of salvation. Over against this error, Martin Luther proclaimed the sovereignty of God in salvation. He proclaimed Jesus Christ as the only way of salvation. We must do the same.
The error of Pelagianism attacks the church in many different forms. We have seen that in the history of the Protestant Reformed Churches. The sovereignty of God in salvation has been attacked by the errors of common grace and a conditional covenant. Over against these errors, some in the church world have remained steadfast by the grace of God. God does not love all. Nor does He show favor to all men in the preaching of gospel. Erasmus himself said that God showed grace to all men and God does not hate any man. The Arminians said the same thing at the time of the Synod of Dordt. Yet, men who defend common grace claim to be Reformed. They are not.
Also, in this synergistic view of salvation, we see the principles of the bilateral, conditional covenant view which is in many "Reformed" churches. If God and man work together in salvation, then the covenant must be a pact in which both God and man must hold up each one's end of the agreement. Over against this we must proclaim the sovereignty of God in salvation especially in regard to the covenant. The covenant is not conditional and bilateral. God works unconditionally and unilaterally in the covenant of grace.
Finally, we must apply the truth of the sovereignty of God defended by Luther to ourselves. We could say there is a Pelagian in all of us. We know God sovereignly saves, but we often show by our practice that we proudly want to sneak a few of our works in the back door. We must depend upon God for all things.
May this truth which Martin Luther defended, the truth of the sovereignty of God in salvation, be preserved in the church.
Actually, everyone who is elect would say that, not just Calvinistic-Protestants.
The difference comes out when the story is later retold by the Christian who was rescued.
The reprobate would continue to paddle off thinking there is a better boat somewhere else.
So, you are saved from death first and then purified? That's a new one! I think your logic is reversed.
Sanctification means to be set apart and/or made holy. God obviously touches us before we can become saved, but this is a different concept. This is from the Southern Baptist Convention website:
"Sanctification is the experience, beginning in regeneration, by which the believer is set apart to God's purposes, and is enabled to progress toward moral and spiritual maturity through the presence and power of the Holy Spirit (Holy Spirit: The third person in the Trinity; Jesus promised the Apostles that he would send the Holy Spirit after his Crucifixion and Resurrection; it came on Pentecost) dwelling in him. Growth in grace should continue throughout the regenerate person's life."
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But it is becoming clear to me why you think the way you think. The biblical tense of a word "saved" is one of future, of something that has not occurred yet, and not of an accomplished act. Yet the English term in most English-language bibles is one of something that has already been accomplished! ... Your whole theology, which begins rather than ends with salvation, is founded on a term interpreted in a wrong tense.
Well, I'm not in a position to argue about verb forms in languages I do not know. However, if what you are saying is all there is to it, then a core holding of most Protestants would be worthless. It would mean that ALL of the most brilliant Protestant minds who have variously lived throughout the centuries, people who knew these languages 10 times better than either one of us, they all were wrong in order for you to be right.
I can appreciate if that is what you believe, but I also cannot accept that it is not disputed by men way smarter and holier than I am now. If I'm not mistaken, I believe I have even heard Catholics on this thread say that the word "save" appears in all three tenses in the Bible. Regardless, that is what I believe.
Kosta's boast analogy pretty well defines what a Catholic or Orthodox person would thing -- by your reply, Forest, I guess you'd think along the same lines.
well, if we remain polite we can learn a lot more about how fellow Christians think: I would also like to point out NOW we see our common foe: Islammm rising it's head to threaten ALL.
"Sanctification is the experience, beginning in regeneration, by which the believer is set apart to God's purposes, and is enabled to progress toward moral and spiritual maturity through the presence and power of the Holy Spirit (Holy Spirit: The third person in the Trinity; Jesus promised the Apostles that he would send the Holy Spirit after his Crucifixion and Resurrection; it came on Pentecost) dwelling in him. Growth in grace should continue throughout the regenerate person's life."
FK, in general this sounds very Orthodox.
FK, I was using the ship as the "mark" Koloktoronis uses in his posts: our Lord Jesus Christ. The Protestants say "I accept Jesus as my Savior" and you consider yourselves "saved." The Orthodox/Catholic accept Christ and only begin the process that may lead to their salvation. We have to actively follow Christ and hope that our hearts will be changed so that we may conform to the likeness of God, so that we may be saved.
Thus, in my analogy here, the Orthodox/Catholic would actively work in the direction of their salvation. Your account of the Protestants is incompatible with the Protestant notion that salvation is "an instant" (when you accept Jesus as your Christ).
Well, it's not only harsh, but it's nothing what Jesus taught. God does not hate His creation.
No, God does not hate His creation. What I haven't heard from you is how, if God loves us equally, is it that some are saved and some are lost? Doesn't God have the power to arrange anything He wants? Is God "loving" us by watching some reject Him and go to hell? If I ever loved my kids like that I would rightfully be arrested for child abuse.
So, then, can Love hate? Can absolute and pure Love find room for evil? Can pure Love return evil with evil? No! Because God is unchanging. So love is then always love.
Apparently, to you love CAN hate! God loves us all, is omnipotent, and yet does nothing for those who reject Him. You call that love. You're making my point for me.
I know, the Bible babblers will quote a passage where it says that God hated. Again, reading the Bible "cold" (literally) is just that. It leads to error. ... It's for simple minds.
Yes, us simple-minded Bible babblers will tend to do that, quote the Bible. Shame on us, I know. Sometimes, we even go so far as to accept the actual words in the Bible, and not trust someone else to interpret them out of existence. Silly us again. That Bible thingy just can't be trusted until your leaders give me my view of it. But, Hey wait a minute. You don't even trust Catholic leaders to give you your opinion. That's why you don't have unity, and this could not have been over a trivial matter. Is the Church hierarchy infallible or not? Apparently, you would say 'NO' as to Catholics.
***FK, in general this sounds very Orthodox.***
What's your take on this, from the Westmister Confession of Faith.
Chapter XIII
Of Sanctification
I. They, who are once effectually called, and regenerated, having a new heart, and a new spirit created in them, are further sanctified, really and personally, through the virtue of Christ's death and resurrection, by His Word and Spirit dwelling in them: the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified; and they more and more quickened and strengthened in all saving graces, to the practice of true holiness, without which no man shall see the Lord.
II. This sanctification is throughout, in the whole man; yet imperfect in this life, there abiding still some remnants of corruption in every part; whence arises a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh.
III. In which war, although the remaining corruption, for a time, may much prevail;[10] yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part does overcome;[11] and so, the saints grow in grace,[12] perfecting holiness in the fear of God.[13]
I'm not exactly sure what this means:
"They, who are once effectually called, and regenerated,...."
That said, compare the Westminster Confession with these:
"Can a man take fire into his bosom, and his clothes not be burned?' (Prov. 6:27) says the wise Solomon. And I say: can he, who has in his heart the Divine fire of the Holy Spirit burning naked, not be set on fire, not shine and glitter and not take on the radiance of the Deity in the degree of his purification and penetration by fire? For penetration by fire follows upon purification of the heart, and again purification of the heart follows upon penetration by fire, that is, inasmuch as the heart is purified, so it receives Divine grace, and again inasmuch as it receives grace, so it is purified. When this is completed (that is, purification of heart and acquisition of grace have attained their fullness and perfection), through grace a man becomes wholly a god." +Symeon the New Theologian
And these from +Gregory of Sinai:
"A person is perfect in this life when as a pledge of what is to come he receives the grace to assimilate himself to the various stages of Christ's life. In the life to come perfection is made manifest through the power of deification."
"He will share in Christ's glory who, through being formed in Christ, has received renewal by the Spirit and has preserved it, and so has attained to ineffable deification. No one, there, will be one with Christ or be a member of Christ, if he has not become even here a receiver of grace and has not, thereby, become 'transformed by the renewal of' his 'mind'"
And this by +Gregory Palamas:
"Moses and David, and whoever else became vessels of divine energy by laying aside the properties of their fallen nature, were inspired by the power of God... They became living icons of Christ, being the same as He is, by grace rather than by assimilation."
Looks pretty much the same if we understand the words the same way.
Hmmm....In the shipwreck analogy it seems to me the Protestant has placed their faith and trust that the ship has spotted them and will indeed rescue them. The Orthodox does not indicate this faith hoping that if they do something (e.g. swim out closer) they will be spotted and rescued. I think that is a fair analogy.
You Protestants are so Pharisaical! Your arguments are like those of the High Priest on Golgotha telling Christ "If You are the Son of God, step down from that Cross and we shall believe in you." Or words to the effect "What kind of a God is He if He can't smite these Romans who are flogging Him?"
I was paraphrasing your +John Chrysostomos in Homily VI on Phillipians:
"As long as we are in the hand of God, “no one is able to pluck us out” (John x. 28.), for that hand is strong; but when we fall away from that hand and that help, then are we lost,...
Then I said: "... Isn't it clear in this passage that we are stronger than the hand of God? God's hand is strong, but not strong enough to overcome our desires? To me, interpreting "no one" into "no one except me" renders the whole verse useless. It completely negates the point of the verse."
You are attacking your own guy. My arguments are not Pharisaical. I know that Christ COULD have stepped down from the cross with no effort. He chose not to because it was not God's plan for Him to do that. Therefore, your only out is to say that it was part of God's plan that some whom God loved would slip right through God's all powerful fingers and be lost. But, that would make you agree with the Bible babblers. Not a pleasant situation to be in.
Evil has been in the world since Adam and Eve and rears it head at various times and in various ways. As Christians we are to do justice, love kindness and walk humbly with our God. I presume doing "justice" means to live my life according to God's commands including standing up for those things that are wrong.
But in the end it's all in God's hands. He's the one that raises up nations and rulers. Who's to say God isn't raising up Islam to inflict judgment on us Christian "nations" who support abortion, homosexuals, pediophiles, divorce, etc. What we should be doing is confessing our sins and asking God for His mercies. We have million dollar churches and nobody's on their knees.
People COULD do it. The Old Testament went unwritten for many years. I am quite amazed what the human mind can do when tasked to do something. You realize that the Iliad was completely memorized by bards, retold over and over, for many years, before it was written down. Men CAN spread the Gospel without reading it. As you have said before, the Gospel message, the core, is not difficult. We argue about verses of Scripture, but these are theological details that probably don't bother most people. I have given you an example from St. Ireneaus' time on how he praised a community who had NO Bible but were quite orthodox. People into the Medieval period didn't read the Scriptures - they "read" it through stain glass, through traveling artists in skits, through the liturgy (we hear it proclaimed at Mass) or practiced in daily living. This we call Tradition. The living faith of the Church. But really, does a person need to read the entire Bible to understand the Gospel message - love?
I have no problem with an oral teaching that is from the Bible or is at least consistent with it. I do have a problem with teachings that lead away from God or the Bible. One example would be any teaching that discourages the individual's reading of scripture.
I agree. Regarding your last sentence, I think you'd have to understand what was happening with the Reformation and the call to read and come up with your own interpretations that led people astray of the Church. I believe the Church found it necessary to issue a warning to beware of reading the Bible APART from the Church. It still does this today - but encourages us to read the Bible.
I wrote "We see authority as a three legged chair - Bible, Tradition, and the Magesterium (the teaching Church)."
You responded I had never thought of it that way. Is the difference between the last two that one "is" the teachings and the other "are" the people giving the teachings?
Not sure I understand that question. The Magesterium are the Bishops who interpret the Bible and the 2000 year history of HOW the Church previously interpreted the Bible (Tradition). They make the teachings of Christ pertinent to OUR problems today, such as stem-cell research.
But, as you like to point out, at that time there was no full Bible yet. So, I don't see how this example refutes Bible self interpretation. Another thing I find interesting is that it was specifically the Spirit who moved Phillip to go and witness to this man.
There was an Old Testament. It follows that the New Testament is also supposed to be read in light of the Church's teachings given to them by the Apostles. There is nothing wrong with reading the Bible - the Church encourages it! We just must be careful not to come up with our own interpretations that disagree with what God has already revealed through the Church. God is truth and does not disagree with a past revelation given.
I just believe that Jesus doesn't need the self of man to explain Him outside of Biblical teachings. Of course we disagree on the authority of different men throughout the ages.
Then Jesus' teachings can never be known without doubt...
I do believe the Apostles did have much authority. I don't believe that supernatural abilities, like forgiving sin, are transferable commodities.
Then Jesus didn't intend for His Church to last beyond the Apostles...
I think Jesus gives us the answers in other places in the Bible. At the time, though, I'm sure He did more fully explain many of His teachings to audiences He wanted to understand. Much is not recorded in the Bible, but everything we need is.
Proof texting is not the way of determining a teaching of Christ. I believe that theologically speaking, the Traditions of the Apostles came first, the Scriptures came next. When an Apostle went to a village, he gave a Body of Teaching that exceeded the entire content of the Scriptures. Scriptures did not explicitly encapsulate all of these teachings, although we can find them implied within. I gave you the example of intercessionary prayers to saints in heaven.
We don't believe that we interpret scripture based on ourselves. We believe the living Spirit within us guides us.
That's the rub, brother. If I use Protestant theology, how can a totally depraved human KNOW that the Spirit of God is "speaking" to that person? The Catholic theology of "wounded man" doesn't help, in this matter. We just DO NOT KNOW! We are told to TEST the Spirit. But test it against WHAT? Our own opinions? Other interpretations that we came up with before? No, we are to test it against the teachings given to us by the Church. I find it difficult, myself, to determine what is God's will in my specific life. I find my own self interjecting itself, perhaps the devil. Thus, we can not really know if the Spirit is speaking on a particular belief WITHOUT the Church as a point of reference. Without a reference, you are blowing in the wind...
How could one know anyway? I may not be sure what you mean by Protestant dogma. We try to always use the Bible to back up any practice or teaching.
Say Calvinism vs. Arminianism. The idea of man and free will. We BOTH know that there is Scripture that point to BOTH points of view. These two groups will NEVER agree because they only see their own proof texts and they disregard the other's. Without a Church to say "man has free will in a secondary sense. Man does cooperate with God and is expected to bend himself, with God's help, to God", how is a third person supposed to KNOW? This is what I mean. And even an honest Calvinist - when addressed with texts that show man's cooperation - what does he think about it then? God didn't leave us in the dark to argue about such matters!
The Spirit is not error-prone. He is perfect. We can make errors, just like individual Saints did. If you believe that the Spirit is God, what is wrong with depending on Him alone?
You seem to have a difficult time understanding my point - that we do not KNOW that the Spirit is speaking a specific doctrine into our heads!
We know it is the Spirit speaking to us if the insight points to God
You mean YOUR idea of God. Again, you are relying on your own human abilities to "hear" the Spirit and determine what God "is" through your own intellect. If it matches what the Church teaches, great. But if it doesn't, well, the Church must be wrong.
I suppose it {writing a book that no one understands} makes as much sense as saying a Mass in a language that very few understand
LOL! Touche! It would take too much time to explain that earlier thought on the Mass concentrated more on what was happening, the sacrifice of Christ being represented, rather than on people participating in that.
The Bible did not come from men who are fallible. God used the fallible men for labor, but did not let their fallibility interfere with the creation of His word. I'm not sure if you are arguing that the authors of the Bible were perfect.
The reason why people of the time believed that the compiled Bible WAS the Word of God was because those same people knew that the Church claimed infallibility on such matters. They knew that Christ had established it and was protecting it from error. They had experienced God working through those men previously. Thus, when they said "this is Scripture", they believed it, as we do today.
Jesus taught and quoted from the OT all the time. How could He have done that if the God of the OT was different from the God He was? If they were different Gods then all of Christianity is a fraud. I never thought of the Gnostics as real Christians anyway. I'd lump them in with the JWs.
Because not everyone understood Jesus as the same essence as God. Recall that the Greeks had a different understanding of God, and the demiurge or other lower levels of "gods". The Gnostics could use the message of Christ while still maintaining their concept of multi-level dieties. St. Ireneaus in "Against Heresies" (180 AD) writes quite extensively against these "Christians". It would take too much time to detail it all here. Suffice to say that already during the time of Scripture's writing, there were other people who did not follow the orthodox teachings of the Apostles. Look esp. to the latter books, Jude, 1 John, Colossians, Revelation. They all talk about the battle that orthodox Christianity was already involved in.
Bible contains everything we need to know from God
If you add "...when properly interpreted", then it makes more sense. I have previously posted from men of 100-200 AD who noted that heterodox men "confiscated" Scriptures to back up their own fancies, such as Gnosticism or Arianism. Without the correct "lense" to read Scripture through, you won't come to the same conclusions and understandings then in the sense that it was written. All I need to say is "Eucharist".
Regards
We're shooting for 5000 posts...!
Take care
In 2,302 I went to a search engine and sorted out the occurences of "saved" by tense. Some are in the present tense; the issue is, are they in a continuous mood. Yes, they are, as other scripture shows, but no, it is not as simple as figuring out the grammatical tense.
It brings me great pleasure to agree with Harley for a change. I would go further and say that publishing those cartoons was a very un-Christian thing to do, and it set our struggle against Mohammed back.
Now I know the we're in the end times. :O)
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