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I disagree that St. Augustine says "Y" - in other words, that man's will is totally corrupt - as defined by the Reformers. The Reformers claim man has free will, but it cannot choose good - ever. So how free is a bound will?

A careful reading of Augustine shows this isn't the case. This is the main beef of the Orthodox with Augustine; original sin. As Augustine stated:

I think I have now discussed the point fully enough in opposition to those who vehemently oppose the grace of God, by which, however, the human will is not taken away, but changed from bad to good, and assisted when it is good.

Please note the human will is changed from "bad to good". This is what I harp on with Romans 6 where we were slaves to sin, now we're slaves to righteousness. This is consistent with the Reformed position.

I have found that your postings do just that. They ignore free will in the effort to hold up God's Sovereignty.

Nonsense. You'll find that I do not ignore man's free will. I place it square where it ought to be; behind God's sovereign will.

You'll find I'm in complete agreement with Augustine's writing on Grace and Free Will. It is you who are taking snippets of the first part and ignoring that last part. You certainly would not agree with Augustine's statement:

I think, sufficiently clear that God works in the hearts of men to incline their wills whithersoever He wills, whether to good deeds according to His mercy, or to evil after their own deserts; His own judgment being sometimes manifest, sometimes secret, but always righteous.

This, of course, destroys the Reformation idea that man is TOTALLY corrupt. St. Augustine NEVER says that, as far as I can tell.

The Orthodox gets it; you don't.

As usual, you cite me a number of issues that I and Catholicism already believe, trying to create some sort of false dichotomy.

I post my sources. You tell me what books you have read.

A careful reading of Augustine shows this isn't the case

Are you saying that St. Augustine had the concept that man's will was totally corrupt and could never choose the good, even if merely "aided" by God after his regeneration? That, quite frankly, is a denial of human free will, no matter what definition you want to choose to call it. St. Augustine, I have found, does not often distinguish his various definitions of "free will". At times, he means "the ability to choose between several options" and at other times, it means "to not be impeded". Are you saying that, in either case, the Saint is telling us that in a given situation, man CANNOT choose the good? In either case, he would not call this free will, would he?

I would agree that our general disposition is gradually changed from "normally bad" to "normally good" as a result of the Spirit's indwelling - WE change! We are a new creation. But as Paul notes in the following Chapter 7, even HE CONTINUES to fight the flesh. The old man DOES NOT DIE! We continue to fight it. We will continue to live within the shadows of temptation for the remainder of our lives. But we have an Advocate we can turn to when we sin, as John tells us - and we do sin! Again, as John tells us. Thus, as common experience points out, we STILL continue to sin, but we have a greater propensity to ask forgiveness, to sin less often, and to purify oneself by crucifying one's flesh (Galatians).

You'll find that I do not ignore man's free will. I place it square where it ought to be; behind God's sovereign will.

I respectfully disagree. You assign it no task whatsoever during a particular moral situation. God's Sovereignty completely takes over and overshadows that person to make a good or evil choice. I find no use for free will in such a situation. St. Augustine clearly disagrees with this concept. He tells us that God's foreknowledge does NOT make man's choice moot or non-existent. I agree that God's sovereignty is more important in the big picture, but God DID give man free will for a purpose - not so God could overrule it at every moral decision... Free will is one of God's greatest gifts to man, according to St. Augustine. You would have God destroy His own wonderful gifts.

from St. Augustine: I think, sufficiently clear that God works in the hearts of men to incline their wills whithersoever He wills, whether to good deeds according to His mercy, or to evil after their own deserts; His own judgment being sometimes manifest, sometimes secret, but always righteous.

I don't disagree with that, Harley! Again, one must keep BOTH concepts clearly in view. God works in the hearts of men, but it does NOT follow that He overpowers man's will so that man HAS no free will. I would be careful on the last part of St. Augustine's quote above - as you appear to be saying that God is the author of man's evil desires - while you have earlier stated that God is not the author of sin...

I wrote: "This, of course, destroys the Reformation idea that man is TOTALLY corrupt. St. Augustine NEVER says that, as far as I can tell."

To me, totally corrupt means that one cannot do good, even with God's help. Thus, IF a man does any good, it is ENTIRELY God doing EVERYTHING - thus, man has no merit to be judged worthy or not. The whole point of judgment is a farce, in the eyes of those who follow "man is totally corrupt". St. Augustine himself says that God does not command man to do anything that HE CANNOT DO! He goes on to say that God is NOT just if man, even AIDED, cannot do good.

You would have God condemn a person because he cannot pick up 20,000 pounds without any mechanical or physical help! This is your just God?

No, I don't think the Orthodox have THAT concept of a just God who rewards and punishes man for HIS own actions

Regards