Erasmus fully realized the implications of Luther's strong statement of God's sovereignty. He writes that if this teaching of God's sovereignty is proclaimed, "Who will try and reform his life?"[37]
Luther lashes back, "I reply, Nobody! Nobody can! God has no time for your practitioners of self-reformation, for they are hypocrites. The elect, who fear God, will be reformed by the Holy Spirit; the rest will perish unreformed."[38]
Erasmus pushes the point: "Who will believe that God loves him?"
Luther stands his ground: "I reply, Nobody! Nobody can! But the elect shall believe it; and the rest shall perish without believing it, raging and blaspheming, as you describe them. So there will be some who believe it."[39]
This is the central point Erasmus makes in his Diatribe, that God's sovereignty should not be emphasized to the point that the freedom of man's will is usurped.
Luther fires volley after volley, arguing that unless the sovereign God changes the heart of man, none shall accept the gospel. He writes:
"God has surely promised His grace to the humbled: that is, to those who mourn over and despair of themselves. But a man cannot be thoroughly humbled till he realises [sic] that his salvation is utterly beyond his own powers, counsels, efforts, will and works, and depends absolutely on the will, counsel, pleasure and work of Another - God alone."[40]
Thus Luther affirms the absolute sovereignty of God in salvation. In this same passage, Luther also goes on to speak of those who are not elect, that is, the reprobate. He realizes that his theology will not allow him to speak only of the elect, but of the non-elect as well. He writes:
"Thus God conceals His eternal mercy and loving kindness beneath eternal wrath, His righteousness beneath unrighteousness. Now, the highest degree of faith is to believe that He is merciful, though he saves so few and damns so many; to believe that He is just, though of His own will He makes us perforce proper subjects for damnation, and seems (in Erasmus' words) 'to delight in the torments of poor wretches and to be a fitter object for hate than for love.' If I could by any means understand how this same God, who makes such a show of wrath and unrighteousness, can yet be merciful and just, there would be no need for faith. But as it is, the impossibility of understanding makes room for the exercise of faith when these things are preached and published; just as, when God kills, faith in life is exercised in death."[41]
Thus Luther exhibits no qualms about following his theology to it's logical conclusion.
Time and time again he makes this known. He uses the specific examples of Pharoah, Judas, and Esau to prove his case that God sovereignly, in the counsel of His own will, determined to harden and reprobate them. At this point it is best to allow Luther to express his own views.
"Here, God Incarnate says: 'I would, and thou wouldst not.' God Incarnate, I repeat, was sent for this purpose, to will, say, do, suffer, and offer to all men, all that is necessary for salvation; albeit He offends many who, being abandoned or hardened by God's secret will of Majesty, do not receive Him thus willing, speaking, doing and offering. . . .It belongs to the same God Incarnate to weep, lament, and groan over the perdition of the ungodly, though that will of Majesty purposely leaves and reprobates some to perish. Nor is it for us to ask why He does so, but to stand in awe of God, Who can do, and wills to do such things."[42]
"On your view [Erasmus], God will elect nobody, and no place for election will be left; all that is left is freedom of will to heed or defy the long-suffering and wrath of God. But if God is thus robbed of His power and wisdom in election, what will He be but just that idol, Chance, under whose sway all things happen at random? Eventually, we shall come to this: that men may be saved and damned without God's knowledge! For He will not have marked out by sure election those that should be saved and those that should be damned; He will merely have set before all men His general long-suffering, which forbears and hardens, together with His chastening and punishing mercy, and left it to them to choose whether they would be saved or damned, while He Himself, perchance, goes off, as Homer says, to an Ethiopian banquet!"[43]
Double Or Nothing: Martin Luther's Doctrine of Predestination by Brian G. Mattson
So has today's Lutheranism fallen away from Luther?
Probably so.
Luther lashes back, "I reply, Nobody! Nobody can! God has no time for your practitioners of self-reformation, for they are hypocrites. The elect, who fear God, will be reformed by the Holy Spirit; the rest will perish unreformed."[38]
Erasmus pushes the point: "Who will believe that God loves him?"
Luther stands his ground: "I reply, Nobody! Nobody can! But the elect shall believe it; and the rest shall perish without believing it, raging and blaspheming, as you describe them. So there will be some who believe it."[39]
This is the central point Erasmus makes in his Diatribe, that God's sovereignty should not be emphasized to the point that the freedom of man's will is usurped.
Luther fires volley after volley, arguing that unless the sovereign God changes the heart of man, none shall accept the gospel. He writes:
"God has surely promised His grace to the humbled: that is, to those who mourn over and despair of themselves. But a man cannot be thoroughly humbled till he realises [sic] that his salvation is utterly beyond his own powers, counsels, efforts, will and works, and depends absolutely on the will, counsel, pleasure and work of Another - God alone."[40]
Thus Luther affirms the absolute sovereignty of God in salvation. In this same passage, Luther also goes on to speak of those who are not elect, that is, the reprobate. He realizes that his theology will not allow him to speak only of the elect, but of the non-elect as well. He writes:
"Thus God conceals His eternal mercy and loving kindness beneath eternal wrath, His righteousness beneath unrighteousness. Now, the highest degree of faith is to believe that He is merciful, though he saves so few and damns so many; to believe that He is just, though of His own will He makes us perforce proper subjects for damnation, and seems (in Erasmus' words) 'to delight in the torments of poor wretches and to be a fitter object for hate than for love.' If I could by any means understand how this same God, who makes such a show of wrath and unrighteousness, can yet be merciful and just, there would be no need for faith. But as it is, the impossibility of understanding makes room for the exercise of faith when these things are preached and published; just as, when God kills, faith in life is exercised in death."[41]
Thus Luther exhibits no qualms about following his theology to it's logical conclusion.
Time and time again he makes this known. He uses the specific examples of Pharoah, Judas, and Esau to prove his case that God sovereignly, in the counsel of His own will, determined to harden and reprobate them. At this point it is best to allow Luther to express his own views.
"Here, God Incarnate says: 'I would, and thou wouldst not.' God Incarnate, I repeat, was sent for this purpose, to will, say, do, suffer, and offer to all men, all that is necessary for salvation; albeit He offends many who, being abandoned or hardened by God's secret will of Majesty, do not receive Him thus willing, speaking, doing and offering. . . .It belongs to the same God Incarnate to weep, lament, and groan over the perdition of the ungodly, though that will of Majesty purposely leaves and reprobates some to perish. Nor is it for us to ask why He does so, but to stand in awe of God, Who can do, and wills to do such things."[42]
"On your view [Erasmus], God will elect nobody, and no place for election will be left; all that is left is freedom of will to heed or defy the long-suffering and wrath of God. But if God is thus robbed of His power and wisdom in election, what will He be but just that idol, Chance, under whose sway all things happen at random? Eventually, we shall come to this: that men may be saved and damned without God's knowledge! For He will not have marked out by sure election those that should be saved and those that should be damned; He will merely have set before all men His general long-suffering, which forbears and hardens, together with His chastening and punishing mercy, and left it to them to choose whether they would be saved or damned, while He Himself, perchance, goes off, as Homer says, to an Ethiopian banquet!"[43]
Double Or Nothing: Martin Luther's Doctrine of Predestination by Brian G. Mattson
So has today's Lutheranism fallen away from Luther?
Probably so.
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