In combating charges of Pelagianism and heresy, Lutherans
and Arminians have both expressed clear sentiments defining the orthodoxy of
man’s limited freedom of the will. Philip Melancthon, Martin Luther’s
contemporary friend and colleague, systematized Lutheran thought through his
various contributions including the Augsburg
Confession of 1530. This confessional document remains a bedrock source of
original Lutheran ecclesiastical thought. Similarly, James Arminius conveyed complementary
thoughts regarding the limited freedom of the will in his Sentiments. Both men reflected the orthodoxy of the Reformation
church as it relates to the fallen condition of natural man. This agreement in
orthodoxy is important to note in view of various sectarian efforts to separate
one or the other from Protestant orthodoxy. Lutherans are generally not
challenged with regard to their credentials of Protestantism (being the origins
of European Protestantism) however
Arminians are often accused of having a lack in that regard, most often
challenged by the various Calvinist sects as harboring Pelagian or the 4th
century semi-Pelagian views of John Cassian. As various theologians have demonstrated
repeatedly over the last few centuries, the charges made against orthodox
Protestant Arminians are spurious. Nonetheless, modern Calvinists continue to
make these unfounded accusations to wit accusing Arminians of teaching that men
have an innate unbounded free will capable of being the primary cause of any
move toward the pursuit of righteousness.
Provided first below is Article 18 of the Augsburg
Confession written by Melancthon in 1530. In it he addressed the nature of man’s
limited free will and our utter dependency on the power of the Holy Spirit to
engage in the spiritual works and goodness of God. He makes a great distinction
between the free will works of our natural condition and those of a true
spiritual nature keeping each subject to the full grasp of God’s providence.
Following this is James Arminius comments on the free will of man in which he
finds agreement with the necessity of the power of the Holy Spirit in all
spiritual matters. Arminius also defined his thoughts on the providence of God
in a separate writing that compliments these thoughts. Taken together, these
comments by Melancthon and Arminius define Protestant orthodoxy with regard to
the necessity of the power of the Holy Spirit as it pertains to man’s fallen
natural condition.
Philip Melancthon regarding
Free Will:
"... Of Free Will they teach that man's will has some
liberty to choose civil righteousness, and to work things subject to reason.
But it has no power, without the Holy Ghost, to work the righteousness of God,
that is, spiritual righteousness; since the natural man receiveth not the
things of the Spirit of God, 1 Cor. 2,14; but this righteousness is wrought in
the heart when the Holy Ghost is received through the Word. These things are
said in as many words by Augustine in his Hypognosticon, Book III: We grant that
all men have a free will, free, inasmuch as it has the judgment of reason; not
that it is thereby capable, without God, either to begin, or, at least, to
complete aught in things pertaining to God, but only in works of this life,
whether good or evil. "Good" I call those works which spring from the
good in nature, such as, willing to labor in the field, to eat and drink, to
have a friend, to clothe oneself, to build a house, to marry a wife, to raise
cattle, to learn divers useful arts, or whatsoever good pertains to this life.
For all of these things are not without dependence on the providence of God;
yea, of Him and through Him they are and have their being. "Evil" I
call such works as willing to worship an idol, to commit murder, etc.
They condemn the Pelagians and others, who teach that
without the Holy Ghost, by the power of nature alone, we are able to love God
above all things; also to do the commandments of God as touching "the
substance of the act." For, although nature is able in a manner to do the
outward work, (for it is able to keep the hands from theft and murder,) yet it
cannot produce the inward motions, such as the fear of God, trust in God,
chastity, patience, etc..." – Augsburg Confession
(1530), Article XVIII - Of Free Will, Philip Melancthon
James Arminius
regarding Free Will:
"... This is my opinion concerning the free-will of man: In his primitive
condition as he came out of the hands of his creator, man was endowed with such
a portion of knowledge, holiness and power, as enabled him to understand,
esteem, consider, will, and to perform the true good, according to the
commandment delivered to him. Yet none of these acts could he do, except
through the assistance of Divine Grace. But in his lapsed and sinful state, man
is not capable, of and by himself, either to think, to will, or to do that
which is really good; but it is necessary for him to be regenerated and renewed
in his intellect, affections or will, and in all his powers, by God in Christ
through the Holy Spirit, that he may be qualified rightly to understand,
esteem, consider, will, and perform whatever is truly good. When he is made a
partaker of this regeneration or renovation, I consider that, since he is
delivered from sin, he is capable of thinking, willing and doing that which is
good, but yet not without the continued aids of Divine Grace..." –
Works, Vol. I, James Arminius (Sentiments)
