Synergistic Arguments Against Divine Monergism.
given, he determines himself for grace, behaves rightly toward
makes conversion "effectively possible", man makes conversion only a fact. See Luthardt, Dogmatik, p. 274, 186; Glaubenslehre, p. 441 ff. Thomasius, Dogmatik 2 Ul, 1, p. 466 ff. On Frank’s Latermann synergism see L. u. W. 1896, p. 161 ff. The whole matter is covered in the article "Der moderne Synergismus im Lichte der Schrift", L. u. W. 1897, p. 129 ff. (by G. Stéckhardt). Cf. the criticism of Dieckhoff's paper "Der missourische Pradestinatianismus", L. u. W. 1885, pp. 154 ff. Dieckhoff's synergistic position is also characterized by A. Brauer (Dargun) in Offenil. Zeugnis gegen die unlutherische neue Lehre der theol. Fakultédt zu Rostock (Dresden, 1884) (Download PDF] and in Eine Erwiderung auf Dieckhoffs Schrift,Der missourischer Préddestinatianismus' (Dresden, 1885). A. L. Graibner, Die synergistisch- rationalisierende Stellung der theol. Fakultét zu Rostock" (Milwaukee, 1885) (Walther's review in L. u. W. 1885, vol. 31 p. 245-247]. The modern synergism is also considered throughout in F. Pieper, Grunddifferenz [English] (St. Louis, 1903). grace, etc., and that all this is necessary for conversion to take place, that is, before conversion has taken place, then this always presupposes the possession of natural good powers before conversion, from which the right use or proper application of the powers of grace given proceeds. Later Lutheran dogmatists have also clearly explained this to the people of Helmstedt and Musaeus. '**) The same has been held in our time by us and others against the American Lutherans who walk in Latermann's ways. '34®) 2. The theologians who talk like Latermann, that is, who talk about a self-determination, a right conduct, an omission of willful
of man, where he stands, to do or not to do by grace what is necessary for conversion, where it is up to him to want to convert and not to convert, as Latermann speaks? He will not say that these are the powers and abilities given by the Holy Spirit. For what kind of assertion would that be: with the new powers or the given ability it is a matter of doing or not doing what is necessary for conversion, of wanting to convert and not wanting to convert! Are these new forces indifferent to conversion or to turning away, to wanting and not wanting? Before the powers given by the Holy Spirit, therefore, it will be an ability in man to do what is necessary for conversion with the help of the grace that comes with it, which will bring about the will to convert. And that is Pelagianism and Synergism." And before: "Latermann says nothing that Bellarmin, Gregorius of Valentia, Becan, Tanner and others have not said, who have nevertheless been found guilty of Pelagianism or Semipelagianism by a large consensus of theologians. For even they say that conversion is made with the help of grace, that grace confers power and ability, whereby conversion is brought about, that a will prepared by grace is presupposed. (The complete report of the Strasbourg Faculty is available in Calov, X, 49 sqq.)
converted by the powers of grace, but that by the same he converts himself, must necessarily ascribe to the unconverted natural man the power to use the powers of grace, or absurdly claim that God liberates man so that he liberates himself, revives him so that he revives, converts him so that he converts. (L. u. W. 1878, p. 258 f.) (Ihe Confessional Principle 1911, p. 752) resistance to bring about conversion before conversion has happened, have the same purpose in mind that Melanchthon wanted to achieve with his synergism. Just as Melanchthon with his facultas se applicandi ad gratiam wanted to explain "why Saul is rejected, David is accepted", so too "self- determination" etc. for conversion on the basis of offered or given powers of grace should explain why, among those who hear the Gospel, some are converted and others are not. But this explanation is only gained if the decision for conversion is not attributed to the grace of the Gospel, but to natural forces. '*4?