free-willers know not themselves, and they know not God

Postautor: **chrześcijanin** » 03 sie 2008, 01:22

Temat o niewolnej woli - a dokladnie o ciekawe cytaty mi chodzi - dozwolone cytaty po polsku i po angielsku - inne wymagaja tlumaczenia.
Na poczatek cytat ze strony:
http://withchrist.org/darby.htm
JOHN NELSON DARBY, (1800-1882) early Plymouth Brethren, dispensationalist leader, philosophic compatibilist

darby.jpg (6940 bytes)"This fresh breaking out of the doctrine of free-will helps on the doctrine of the natural man's pretension not to be entirely lost, for that is really what it amounts to. All men who have never been deeply convinced of sin, all persons with whom this conviction is based upon gross and outward sins, believe more or less in free-will. You know that it is the dogma of the Wesleyans, of all reasoners, of all philosophers. But this idea completely changes all the idea of Christianity and entirely perverts it." [Bold emphasis mine.]

"For myself, I see in the Word, and I recognize in myself, the total ruin of man. I see that the cross [of Christ] is the end of all the means that God had employed for gaining the heart of man, and therefore proves that the thing was impossible. God has exhausted all His resources, and man has shown that he was wicked, without remedy, and the cross of Christ condemns man -- sin in the flesh."

"Arminianism, or rather Pelagianism, pretends that man can choose, and that thus the old man is ameliorated by the thing it has accepted. The first step is made without grace, and it is the first step which costs truly in this case."

"I believe we ought to hold to the Word; but, philosophically and morally speaking, free-will is a false and absurd theory. Free-will is a state of sin."

Letter on Free-Will, Elberfeld, October 23, 1861

Postautor: **chrześcijanin** » 03 sie 2008, 01:23

http://withchrist.org/chafer.htm
LEWIS SPERRY CHAFER, (1871-1952) - dispensationalist leader and founder of Dallas Theological Seminary

chafer.jpg (7341 bytes)L. S. Chafer on the subject of the Will

When exercising his will, man is conscious only of his freedom of action. He determines his course by circumstances, but God is the author of circumstances. Man is impelled by emotions, but God is able to originate and to control every human emotion. Man prides himself that he is governed by experienced judgment, but God is able to foster each and every thought or determination of the human mind. God will mold and direct in all secondary causes until His own eternal purpose is realized.

Systematic Theology, Vol. I, p. 241

Men choose their course by what seems to them a free will and they glory in the fact that they are wise enough to adjust themselves to circumstances, but God is the Author of circumstances.

Ibid., Vol. III, p. 169

It is reasonable to conclude that as man by an act of his will renounced God at the beginning, in like manner he, by the act of his own will, must return to God. It matters nothing at this point that man cannot of himself turn to God and that he must be enabled to do so. In the end, though enabled, he acts by his own will and this truth is emphasized in every passage wherein the salvation of man is addressed to his will. “Whosoever will may come.”

Ibid., Vol. III, p. 210

It is thus demonstrated that the erroneous exaltation of the human ability in the beginning becomes man's effectual undoing in the end. Over against this, the man who is totally incompetent, falling into the hands of God, who acts in sovereign grace, is saved and safe forever.

Ibid., Vol. III, p. 276

Again it will be seen that the Arminian exaltation of the human will in the matter of personal salvation encourages those same Arminians to contend, as they do, that the same free will by which the individual accepts Christ is itself able to depart from God after he is saved. To such rationalistic conclusions, the Word of God, which asserts the inability of man to turn to God, lends no support. It is rather revealed that, after one is saved, “it is God which worketh in you both to will and to do of his good pleasure” (Phil. 2:13); nor does this continuous inclination by the Spirit of the Christian’s volition partake in any respect of a coercion of the human will.

Ibid., Vol. III, p. 278

The two systems—Arminianism and Calvinism—are each consistent at this point within themselves. The Arminian contends that man is supreme and that God is compelled to adjust Himself to that scheme of things. The Calvinist contends that God is supreme and that man is called upon to be conformed to that revelation. The Arminian is deprived of the exalted blessing which is the portion of those who believe the sublime facts of predestination, election, and the sovereignty of God, because he hesitates to embrace them in their full-orbed reality. Having incorporated into his scheme the finite human element, all certainty about the future is for the Arminian overclouded with doubts. Having made the purpose of God contingent, the execution of that purpose must be contingent. By so much the glorious, divine arrangement by which the ungodly may go to heaven, is replaced by the mere moral program in which only good people may have a hope.

Ibid., Vol. III, p. 282

Much has been written earlier regarding the divine call, which call not only invites with a gospel appeal, but inclines the mind and heart of the one called to accept divine grace. Here the human will--a secondary cause--is recognized. The will of man is guided by what he knows and what he desires. The divine method of reaching the will is by increasing man's knowledge and by stimulating his desires, while on the divine side of this method there remains not the shadow of possible failure. The end is as certain as any eternal reality in God. On the human side, man is conscious of doing only what he actually does: he chooses as an act of his own volition to receive the grace God offers in Christ Jesus. It is a problem to the mind of man how God can predetermine and realize the eternal salvation of a precise number which no human being has ever counted, and guarantee that not one will fail, and yet each one of that company is allowed the free exercise of his own will, and could, if he so determined, reject every offer of divine grace. By persuasion and enlightenment God realizes His purpose to the point of infinite completeness; yet no human will has been coerced, nor will one ever be. God's call is efficacious, for all who are called are justified and glorified.

Ibid., Vol. III, p. 350

"There is a justification for the fact that the two great doctrines--sin and redemption--go hand in hand. It is sin that has drawn out redemption from the heart of God, and redemption is the only cure for sin. These two realities, in turn, become measurements of each other. Where sin is minimized, redemption is automatically impoverished since its necessity is by so much decreased. The worthy approach to the doctrine of sin is to discover all that is revealed about the sinfulness of sin and then to recognize that God's provided Savior is equal to every demand which sin imposes. It is one of Satan's most effective methods of attack upon the saving work of Christ to soften the voice which is set to proclaim the evil character and effect of sin. Apparently not all who are known as teachers of God's truth are awake to this satanic strategy. It is too often assumed that it is wiser to leave this loathsome monster called sin to lurk in the dark, and to dwell on the more attractive virtues of human life. Sin is what God says it is, and here human opinion and philosophy must bend to the testimony of the Word of God in which He declares the true nature of sin. Opinions of self-flattering men are of little value in a matter which can be determined only by revelation."

Ibid., Vol. II, p. 224

"In the first instance, it is well to observe that God did not create the human will as an instrument to defeat Himself; it was created rather as a means by which He might realize His own worthy purposes. Through as Sovereign He could do so, God does not coerce the human will; He rather works within the individual both to will and to do of His good pleasure (cf. Phil. 2:13). An efficacious call to salvation, then, is a call which none ever finally resists (cf. Rom. 8:30). Everyone whom God predestinates He calls, and everyone whom He calls He justifies and glorifies. There could not be failure in one instance among the millions who are called. The vision which He creates in the heart and the limitless persuasion He exercises induce a favorable reaction on the part of all thus called, which reaction is rendered infinitely certain. The important truth to be observed in all of this is that, though divine persuasion be limitless, it still remains persuasion, and so when a decision is secured for Christ in the individual he exercises his own will apart from even a shadow of constraint. The divine invitation still is true that "whoever will may come." However, it also is true that none will ever come apart from this divine call, and that the call is extended only to His elect. What God's righteous relation is to those whom He does not call is another doctrine quite removed from the teaching of election."

Ibid., Vol. VII, p. 136

Postautor: **chrześcijanin** » 13 mar 2009, 02:49

MILES J. STANFORD, (1914-1999) - Christian author and Pauline dispensational theologian
"The very first exercise of free will [autonomous action] by a created being [Lucifer] brought sin into the universe. The very first exercise of free will [autonomous action] by unfallen man [Adam] brought sin into the human race, and into the world. Enslaved by sin, both Satan and Adam are by nature at enmity toward their Creator.

For Satan, who originated this [rebellion], there is no hope. For Adam, victimized by Satan; the Seed, the Redeemer was promised (Genesis 3:15). But Adamic man, enslaved to sin by will and nature, neither would nor could freely exercise his will to choose the Redeemer. Nevertheless, fallen man is responsible for his own blindness and rebellion, and he cannot simply place the blame upon Satan. Fallen man has neither the freedom of will, nor the inclination to turn to God."

Now, God must initiate.... !

[ reszta http://withchrist.org/stanford.htm ]

Postautor: **fantomik** » 13 mar 2009, 08:17

Mój ulubiony fragment z dzieł Marcina Lutra jest tutaj (choć może nie jest to cytat, który łatwo jest cytować):
http://forum.protestanci.info/viewtopic ... ght=#12628

Przyznam szczerze, że dość ciekawy jest ten cytat Darby-ego.

Pozdrawiam,
f. (moje dwa grosze)