Luther and Erasmus: The Controversy Concerning the Bondage of the Will

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 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.

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 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.

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.

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.

I am the LORD, and there is none else. I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things." -- Isaiah 45:5-7

So, God creates evil according to KJV, and yet we ask Him to deliver us from it?

Yes, that's what the King James Bible says. Do you believe Scripture? I do. And yes, I ask Him for His mercy every day of my life because I sin every day of my life.

But most importantly, I know every one of my sins has been forgiven by Christ who carried the cross in my place and rose from the dead to prove it true.

If He creates evil, then evil must be good too.

"But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive." -- Genesis 50:20

I believe Paul was correct when he wrote:

"In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will." -- Ephesians 1:11

"All things" means all things. God created earthquakes and spiders and Satan. And all are subject to Him. Do you doubt that?

Why would you believe Augustine on the Eucharist, the Saints, Mary and the Catholic Church and NOT on Predestination?

Because in order for something to be held as Church doctrine requires concensus patrum, agreement of Church fathers, past and present, lest we stray into our own personal version of the truth. That's because we believe that the Church, as the Body of Christ, does not err; individual fathers and laymen do. Take, for instance, Origen or Tertullian.

At least Protestants will freely admit we pick and choose what we believe from the Church fathers based upon scriptures

That much is obvious, except that you omitted the words "personal interpretation" of scriptures; to your liking and to your own judgment, since each and every one of you is his own pope, trusting your own fallible self as the final arbiter of truth.

Catholics on the other hand say they follow tradition yet pick and choose those traditions

We do not follow tradition. You are intentionally misrepresenting things here because this has been addressed and explained many times on this thread alone. Individual fathers are free to propose what is known as theologoumena, religious opinions or hypotheses, but the Church as a whole must accept it as truth for it to become doctrine.

Not all hypotheses are accepted; some are rejected outright; others are kept with the Church being silent on them because we simply don't know and because it may require speculation rather than being supported by the Tradition (Scripture, liturgical texts, etc.)

Gobblygook is something you should be familiar with, HD

because in your world God does everything and we do nothing.

Look at Christ and tell me that He matches the Reformed idea of God!...He was nothing like the God of the OT or the pagans.

precisely

I have said it before and I will say it again: Adam and Eve made a decision to disobey and fell from God's grace

If we are to defeat death and sin we need to follow Christ in His steps.

Unlike your theology of complete depravity, most of the Christian world recognizes that we are more than just His tools. That much is obvious from the message of Christ.

Unfortunately you're correct that most of the Christian world recognizes free will. But that is not the message of scripture.

And I remember reading "And do not lead us into temptation, but deliver us from evil."So, God creates evil according to KJV, and yet we ask Him to deliver us from it? I thought even the Reformed would say that everything that is from God is good. If He creates evil, then evil must be good too. Then why would God Himself teach us to pray to be delivered from it?

Who was God incarnate telling the apostles to ask NOT lead them into temptation ?

I believe that Jesus was telling them to pray to God that HE not lead them into temptation. That would seem on the surface to indicate God can and does lead us into temptation. Other scripture seems indicates this truth. God tempted Adam and Eve in the garden,

He tempted Abraham
Gen 22:1 And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, [here] I [am].

He tempted the Jews
Deu 8:2 And thou shalt remember all the way which the LORD thy God led thee these forty years in the wilderness, to humble thee, [and] to prove thee, to know what [was] in thine heart, whether thou wouldest keep his commandments, or no.

We are told in the book of Job that Satan can not act without the permission of God, infact it was God himself that suggested Job be tempted
Job 1:8 And the LORD said unto Satan, Hast thou considered my servant Job, that [there is] none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?

God is sovereign over Satan and the temptations we suffer are ordained by Him
Rev 2:10Fear none of those things which thou shalt suffer: behold, the devil shall cast [some] of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.

He is ordains the parameters of them and the length of them
1Cr 10:13 There hath no temptation taken you but such as is common to man: but God [is] faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear [it].

Evil like all things is used for the glory of God

The greatest evil ever perpetrated was the crucification of Christ and that was God ordained.
Act 2:23 Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:

Why would you believe Augustine on the Eucharist, the Saints, Mary and the Catholic Church and NOT on Predestination? At least Protestants will freely admit we pick and choose what we believe from the Church fathers based upon scriptures. Catholics on the other hand say they follow tradition yet pick and choose those traditions.

As my Orthodox friend has said, we don't follow the teachings of one particular saint. THAT is picking and choosing FOR YOURSELF what to believe. Christianity is a revealed religion. It is GIVEN to us. We do NOT "decide" what God said to us, we are taught it through men guided by the Spirit. Thus, the Church looks to ALL the Tradition, not just one man, even a saint. St. Augustine's teachings on predestination were not ALL accepted, I believe 10 of 18 distinct teachings. However, the Church Councils, the final arbiter of what we believe, disagreed with ALL of St. Augustine's teachings, esp. mass damnatia - the idea that ALL unbaptized infants are punished in hell. Even his disciple Prosper of Aquitaine could not handle some of St. Augustine's teachings - even though he DID defend SOME of them.

Clearly, Saint Augustine said a lot on the subject. And some of it disagrees with your ideas on predestination - such as men are secondary causes of their actions and men are responsible for turning to God to be saved.

The Spirit speaks to the Church through the consensus of Tradition. He speaks through the sense of the faithful, through the Liturgy, through the daily activities of the people of God. When men hear such teachings that go too far in contrasting Pelagius, our "sense" rebels against it. We bind ourselves to the Council's decisions on such matters, not one Saint.

Now why do you select St. Augustine over the rest of Christendom on the subject that God predestines the reprobate actively to hell? Do you ALREADY have that belief and are looking for "proof" from ancient Christendom to "verify" your already-held point of view?

Regards

That is one of the primary reason I believe Augustine and Calvin are correct. You are viewing Christ under a Greek interpretation of God.

In St. Augustine's doctrine of massa perditionis, man is burdened with personal guilt and sin, but God, for utterly mysterious reasons, selects from the this mass of men only a limited number for salvation. Here is one passage from his De Natura et Gratia that helps form his doctrine of selective predestination:

Therefore this grace of Christ, without which neither infants nor grown-up people can be saved, is not given in return for merits, but given freely, which is why it is called grace. `Justified', the Apostle says, `freely by his blood'. Hence those who are not freed by it, whether because they were not yet able to hear or were unwilling to obey, or even because, since by reason of their age they were unable to hear, they did not receive the washing of new birth, which they could have received and by which they would have been saved, are altogetlier justly damned, because they are not without sin, either because they drew it from their origin or because they added to it by their bad behaviour; for `all have sinned'-whether in Adam or themselves-'and need the glory of God.' The whole mass, therefore, is liable to punishment, and if all were given the torment of damnation which is owing to them, they would, without doubt, not be given it unjustly.

By constast, here is a passage from St. John Chrysostom's First Baptismal Instruction:

You see, beloved, that my discourse concerns the soul. For a physical ugliness of the body could never change into beauty; the Master has prescribed that nature be subject neither to motion nor change. But in the case of the soul, such change is easy and very simple. Why is this and how is it possible? With the soul, it is entirely a matter of free choice rather than of a nature subject to necessity. Therefore if a deformed and extremely ugly soul has suddenly willed to do so, it can change itself, it can ascend to the summit of beauty and again become comely and graceful; if it again grows careless, it can again be swept down into the utmost ugliness.

I am not the first to make the observation that in Eastern Christian theology (except when under strong Western influence), there is no place for original guilt and this has significant implications for the understanding of the nature of man, the soul, and God.

However, the Church Councils, the final arbiter of what we believe, disagreed with ALL of St. Augustine's teachings

And some of it disagrees with your ideas on predestination - such as men are secondary causes of their actions and men are responsible for turning to God to be saved.

Now why do you select St. Augustine over the rest of Christendom on the subject that God predestines the reprobate actively to hell?

Treatise on Predestination

I agree with Kolokotronis, your comments (Stripes) on the difference between the two Apostolic Churches is a good point, if one considered us from before Vatican 2. However, I would like to point out that the Western Church has indeed moved away from some of the teachings of the 1700-1950 regarding moral theology - that obedience to God's commandments were the height of morality. Now, we are moving back towards the Church Fathers, St. Augustine and St. Aquinas' concentration on the virtues and the Love of God as our primary teachings behind moral theology.

In other words, we are moving away from the idea (not entirely, of course, but making it secondary) that our primary concern is obedience to the commandments or go to Hell. Now, we are teaching the New Law as the Fathers taught it - Faith, Hope, and Love being the impetus for moral theology. Now, by becoming like Christ (divinization), we will already be obeying the commandments anyways. We teach that the height of moral theology is to become another Christ - NOT obedience to the commandments.

One could argue "why the West was like that in the past". Certainly, one could point to many things. Cultures develop differently, and we have been subject to combating different heresies - this sometimes causes an overreaction in the other direction. Thus, Pelagianism and Jansenism have "molded" the West more than the East. We are who we are as a result of our ancestor's battles with these heresies.

Regards

"The "revealed" belief of the Eucharist and Mary Eucharist didn't happened for about six hundred years later."

Not sure what "Mary Eucharist" is, but as for the doctrine of the Eucharist, well that's fully expounded, developed and in all ways identical with today's theology of The Church in +Ignatius of Antioch in the 1st, early 2nd centuries. By the late 4th century, when the Desert Fathers began writing, they all, every one of them, refer continually to the Eucharist, usually in passsing so it doesn't signify that this was any new idea, and always espousing the exact same theology about the Eucharist that The Church does today. Where did you get the idea that the Church's doctrines about the Eucharist developed in the 9-1000's?

"As Augustine noted in a Treatise on Predestination, he received his instruction from others in the Church. Augustine was not at odds with what the Church was teaching at the time. He was actually quite consistent with what was taught."

+Augustine's speculations on predestination were his own alone. If he picked up that idea from others, they weren't among the recognized Fathers (except perhaps from some of the writings of Tertullian that The Church anathemized, or those of Origen which met the same fate). His theories on predestination and even on what he calls "Original Sin" were far outside the consensus patrum.

I would argue that the Church DID accept most of Augustine's teachings and most (not all) were canonized with the Council of Orange (2)

Brother, you have said this before - please give me some written proof. I don't see what you are talking about, and I have read the Council's various anathemas against Pelagius. Please show me what you are talking about.

The "revealed" belief of the Eucharist and Mary didn't happened for about six hundred years later.

That is simply not true. I can quite easily post St. Ignatius of Antioch on the Eucharist - about 107 AD, or St. Justin the Martyr (150 AD), St. Irenaesu (180 AD) and St. Tertullian (200 AD) on BOTH the real presence of the Eucharist, and Mary's special role as the New Eve, complimentary to the New Adam already found in the Scriptures for Christ. I will spare you the quotes, unless you demand to see them. I have in the past posted what the Latin Fathers thought about free will and so forth. There is really no proof for your assertions regarding the Eucharist, Mary, or the belief that man has no free will and God reprobates actively to hell.

Actually you'll find Calvinists are in full agreement that men are responsible for turning to God to be saved. It just that they can't turn to God until God sets them free.

Then we agree here - the Council of Trent has reaffirmed the Catholic belief that God FIRST comes to man for a man to even desire to come to God. You should be familiar with this, you have posted from Trent and this section before. One difference, though, is that St. Augustine and others clearly regard that men ARE secondary causes. This is where Calvinism departs from Christianity of the first millenium.

As Augustine noted in a Treatise on Predestination, he received his instruction from others in the Church. Augustine was not at odds with what the Church was teaching at the time. He was actually quite consistent with what was taught.

St. Ambrose didn't teach St. Augustine's version of predestination, nor did anyone else that I know of. Please educate me on who taught St. Augustine (if HE even taught it!) that God actively reprobates men to hell?

Regards

"In other words, we are moving away from the idea (not entirely, of course, but making it secondary) that our primary concern is obedience to the commandments or go to Hell. Now, we are teaching the New Law as the Fathers taught it - Faith, Hope, and Love being the impetus for moral theology. Now, by becoming like Christ (divinization), we will already be obeying the commandments anyways. We teach that the height of moral theology is to become another Christ - NOT obedience to the commandments."

Very well said, Joe. Obedience to the Comandments, however, is on the path to theosis. You have seen me quote the blessed Archimadrite Sophrony before:

"... while we are still in this life we shall often waver in our self-determining, hesitating whether to fulfill the commandments or give way to our passions. Gradually, as we struggle, the mystery of Christ will be revealed to us if we devote ourselves totally to obeying His precepts. The moment will come when heart and mind are so suffused by the vision of the infinite holiness and humility of the God-Christ that our whole being will rise in a surge of love for God."

This comment is in accord with the teachings of +Symeon the New Theologian (and other Fathers):

"A house roof is held up by the foundations and the rest of the building, and the foundation and the rest of the building are laid to hold the roof - since both are necessary and useful - and neither is the roof built without the foundations and the rest of the house, nor can foundations and walls without roof make a building fit to live in. So it is with the soul: the grace of the Holy Spirit is preserved by keeping the commandments, and the keeping of the commandments is the foundation laid for receiving the gifts of God's grace. Neither does the grace of the Holy Spirit remain in us without our obeying the commandments, nor can obeying the commandments be useful and salutary without Divine grace."

and

"I say that the ineffable speech which Paul heard spoken in Paradise were the eternal good things which eye has not seen, nor ear heard, nor the heart of man conceived.

These things, which God has prepared for those who love Him, are not protected by heights, nor enclosed in some secret place, nor hidden in the depths, nor kept at the ends of the earth or sea.

They are right in front of you, before your very eyes. So, what are they?

Together with the good things stored up in heaven, these are the Body and Blood of our Lord Jesus Christ which we see every day, and eat and drink. These, we avow, are those good things.

Outside of these you will not be able to find one of the things spoken of, even if you were to traverse the whole of creation.

If you do want to know the truth of my words, become holy by practicing God's commandments and then partake of the holy things, and you will know precisely the force of what I am telling you."

No Calvinist states that God does everything and we do nothing

Trying to wiggle out if it now, hey? Not only do you say that we are "dead" but that there is an excess of us "tools," of which God made too many just so He can use some and throw away the rest! That's what your theology is saying. You deny deny that we have free will; animals have no free will because they have no reason. But according to you, we are worse than than: we are no different than a hammer.

If we have no free will, we can't do anything on our own, HD. We can be either led by satan or by God, but at no time do we make rational decisions. We are slaves whether to sin or to righteousness, but we are slaves (i.e. not free) either way — always someone's useful "tools."

We simply state that it is God who changes men and help us to grow. He GIVES us everything so that we may be doing His work. He is rather busy you know

Really? Then you can be Orthodox or Roman Catholic, because it is precisely the teaching of the Church that God always makes the first move. But you left out the most important thing: the irresistible grace. Contrary to Scripture, your theology claims that we can not reject God.

Oh?!? And did God somehow change from the Old to the New? Perhaps He took one of those self help courses?

Very "funny." God does not change; our misinterpretation of Him does. Christ walked among people and Gospels tell us exactly what He was like. Let me tell you, no one in the Old Testament imaged God as humble. Oh, no, that would be a "weak" God for you. God did not become Incarnate and appeared bigger than life. He did not stomp on His enemies and razed cities to the ground. No, He taught that we should love our enemies and that we should not resist the evil one.

Eve made no decision to disobey. The scriptures state that Eve was deceived at least twice

But she thought she was choosing good, didn't she? To paraphrase Thomas Merton, when we choose evil it is not because we think of it as evil, but as good. It is a decision, nonetheless. The fact that she was deceived does not change that fact no matter how wrong her decision was.

If I am understanding your use of duality correctly, then no, Orthodoxy is emphatically not a dualistic religion.

The East's approach to Origen is a complex one and I agree that it is best left to a much later stage of discussion. He is is ultimately remembered as one of the few people (perhaps the only person) ever to be posthumously anathematized by an Ecumenical Council. And yet, the reason that he was treated in such a unique way is undoubtedly because of the strong influence of his penetrating mind on the Church -- both in the positive sense of his deep love for Scripture and Scriptural exegesis *and* in the effect that the emphatic rejection of his attempted Hellenization of Christianity had on the Church.

I don't think that it could be more clear to anyone immersed in the life of the Orthodox Church that that the Holy Scriptures are the foundation of Christianity. And the Orthodox Church very specifically grounds itself in the Old Testament. Many Orthodox theologians answer the question of "when did the Christian Church begin," not by answering "at Pentecost," but rather by saying that it began with Adam and Eve outside of the gates of Paradise. It is not inappropriate to mention this today, since Great Lent for us Orthodox is a return to the Old Testament, and our Great Lent begins at sundown this evening. The last services before this beginning of Great Lent were the services from last evening and this morning, which commemorate the casting out of Adam and Eve from Paradise. This is where it all begins. And throughout Great Lent, during the weekday services, only Old Testament readings take place, and at Matins services we sing in full the 9 Biblical Canticles that underlie our main Matins hymn-form: the Canon.

I would also mention that unlike Roman Catholicism, we consider the Holy Prophets and Patriarchs to be saints, and we do not distinguish sharply between Old and New Testament, except in matters of ritual law (although even there, some aspects of Mosaic ritual law and ancient Hebrew worship have remained in some form or echo in Orthodox praxis.) As I have said before on this forum, Orthodoxy is ultimately a Hebrew religion expressed and expounded on in the Greek language (a transformed Greek language -- for what we mean by various Greek terms is *not* what the pagan philosophers meant.)

We would not see freedom from guilt and process to deification as mutually exclusive. In general, we don't find that such choices (faith vs. works, Scripture vs. Tradition, Old Testament vs. New Testament, Church authority vs Christian liberty, etc...) fit our way of thinking very well. In fact, those raised within Orthodoxy often find it difficult to grasp the various debates within Western Christianity.

I see no problem in starting out with creation. I'm afraid that I'm not familiar with the terminology that you are using: temporal/supratemporal creations. You'll have to explain them in layman's terms for me to be able to answer.

I will then do the best I can to answer in light of my understanding of Orthodox theology.

Keep in mind that in Orthodoxy, to discern our theology, one must examine first and foremost how we pray and worship, and how we are taught to live our lives in practical spiritual terms.

I would argue that the Church DID accept most of Augustine's teachings and most (not all) were canonized with the Council of Orange

HD, the Council of Orange was a local Council. This was explainted to you already and you simply refuse to acknowledge that local councils were not binding on the whole Church; only General (Ecumenical) Councils are.

A local council in Toledo in the 6th century decided to add "filioque" to the Creed. The rest of the Church continued singing the Creed without it for another six hundred years, and the East to this day does not include it.

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