An interesting passage from my Freedom's Foundations II reading...I have often pondered some of the problems of the modern evangelical church, and while I don't think all of them are directly traceable to this point, a good many are. As J. I. Packer wrote in his introduction to Luther's Bondage of the Will, it is debatable whether Luther and the other Reformers would even claim the "evangelical" church as their descendants--indeed, the Synod of Dordt (1619) declaimed the Arminian Remonstrance as a return to Romanism in its central principle. The Arminians (and free-will theologians generally) claimed to retain the Protestant principle of justification sola fide without works, but, by making faith an act of man's will rather than a gift of God, essentially made it into a work (and it's worth noting that the word translated "work" in Ephesians means any action, not just "works of the law"). Anyhow, from Russell Kirk's Roots of American Order (pp. 232-233).



"What were the knottiest questions dividing the Catholic establishment and the Reformers? The Protestant leaders, though they attacked the corruptions of the sixteenth-century Church, argued that the visible Church's moral decay was the result of theological errors into which the papacy and the heirarchy had fallen. Both Martin Luther and John Calvin declared that the profoundest difference between Papists and Protestants was the question of freedom of the will. Luther debated this subject with the Dutch humanist Erasmus, in 1524. Is the will free or enslaved? This is "the real essential thing, the real knotty problem," Luther said; "instead of...tiresome trifles about the papacy, purgatory, indulgences, and other futilities of the same order."

Now the medieval church, with Aristotle as its classical philosophical authority, gradually had modified St. Augustine's doctrine that man is wholly corrupt--that so far as man has free will, this is opportunity only to choose among evil acts. Man is a creature of mingled good and evil impulses, the Church had come to teach: in the depths of the soul, there lingers an essence or spark of divine substance, potentially enabling man (if given grace) to exercise his will for good. This medieval teaching...the Reformers denied utterly; they returned to the stern teaching of St. Augustine. "For man cannot but put self-seeking first, loving himself above everything else," said Luther: "this is the root of sinning."

Because man is utterly corrupted by self-love, the Reformers reasoned, man enjoys no freedom to act for the good. He can be saved from his total depravity only by the arbitrary grace of God. Because the Church, or rather its heirarchy, had fallen away from this dogma, the Reformers continued, the Church had been corrupted; the notorious system of indulgences for money was merely one of many abuses resulting from abandonment of the pure doctrine of original sin. Therefore the Church might be purged of corruption only if its ancient dogmas should be restored."