Man begins on the path to salvation, after which God completes what man started. 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. Nothing is equal to God and His will. He simply wanted moral reform in the Roman Catholic Church. It is man's choice and therefore, free will exists. Referring to , Luther asserts that the law referred to is the valid and authoritative moral law. He does not reject them offhand and altogether: what revolts him is that they are so often performed without understanding and right feeling.
This command was given because Moses and the people had it in them to obey. The idea of God's sovereignty in these texts leads Luther to discuss the question of God's sovereignty and evil. 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. The two men could not have fellowship with each other, for the two movements which they represented were antithetical to each other. With this view of salvation, Erasmus tries to steer clear of outright Pelagianism and denies the necessity of human action which Martin Luther defends.
Luther continues to stay his course and states that God wills all. Some people do not have a choice in life like mental illness. To Luther, this seemed to turn repentance into a form of barter. Renaissance is a term that was founded by the French historian Jules Michelet, and it was used to describe the new forms of art, architecture and sculptures. Over against this error, Martin Luther proclaimed the sovereignty of God in salvation. Many secular thinkers do not find the idea of human free will a robust one.
Erasmus writes, After his battle with Pelagius, Augustine became less just toward free choice than he had before. Therefore the content of the Scripture was of utmost importance to him. Even the knowledge and confidence as the activity of faith are the gifts of faith. This semi-Pelagianism is worse than Pelagianism, for little is required to earn salvation. Instead, he examines the context and checks other passages which use the same words. Analyzing what Erasmus said, Luther says that God is not God, but He is an idol, because the freedom of man rules. Both Catholics and Protestants dismissed him as a weak, vacillating man who lacked ardor and conviction, and whose commitment to an irenic form of Christianity founded on the Gospels was as objectionable as it was obsolete.
There is none that is righteous, and none that doeth good. Erasmus holds that man is left with the choice of doing either good or evil. Hence, Luther, when he takes the humanist to task, begins with a positive setting forth of the doctrine of Scripture. Everything depends on man for salvation. Erasmus was a Renaissance rationalist who placed reason above Scripture. This beautiful truth stands over against Erasmus' grace, which gives man a booster shot in what he can do of himself.
And as a matter of fact, I prefer this natural inclination to one I can observe in certain people who are so blindly addicted to one opinion that they cannot tolerate whatever differs from it. These are two different ways of salvation. From the epistle of Romans, Luther declares first the doctrine of man's depravity. Machiavelli was a historian, politician, diplomat, philosopher, humanist, and writer in the northern renaissance. 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. Moreover, although verbally you may make a show of confessing Christ, yet in reality and in your heart you deny him. Erasmus, in rejecting Pelagianism, nevertheless also rejected Augustine's doctrine of man's will.
If man has a free-will, this implies God is not omnipotent, controlling all of our actions. Here again we are back to the issue of Scripture. Although he says a man merits salvation, Erasmus wants to say that salvation is by God's grace. He must be saved from that sin through the satisfaction of the justice of God. Because only a small work of man is needed to merit salvation, God is not so great and mighty.
This means only God can will or not will the law, gospel, sin, and death. It seems that Erasmus wants to make those who make strong doctrinal assertions to appear to be ultra-fundamentalists who go around beating others with a theological club. He is sovereign in salvation. The history of ideas is filled with pairs of contemporary minds who missed the opportunity to confront each other point blank, leaving us to dream up hypothetical exchanges. We have seen that in the history of the Protestant Reformed Churches.