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?
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 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
The terrible condition of man's heart will never be recognized by people who assess it only in relation to other men. Romans 14:23 makes plain that depravity is our condition in relation to God primarily, and only secondarily in relation to man. Unless we start here we will never grasp the totality of our natural depravity.
The Bible teaches the total depravity of the human race. Total depravity means radical corruption. We must be careful to note the difference between total depravity and "utter" depravity. To be utterly depraved is to be as wicked as one could possibly be. Hitler was extremely depraved, but he could have been worse than he was. I am sinner. Yet I could sin more often and more severely than I actually do. I am not utterly depraved, but I am totally depraved. For total depravity means that I and everyone else are depraved or corrupt in the totality of our being.
He didn't rescue the Canaanites, the Egyptian, or the Pharisees. He calls out a people of His own choosing based upon His divine, if not mysterious, plan. This is the way it has always been.