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Luther and Erasmus: Free Will and Salvation Library of Christian Classics (Paperback Westminster)) [Paperback]

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Item Number 371304  
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Item Specifications...

Pages   364
Est. Packaging Dimensions:   Length: 8.4" Width: 5.4" Height: 0.9"
Weight:   0.9 lbs.
Binding  Softcover
Release Date   Mar 19, 1995
Publisher   Westminster John Knox Press
ISBN  0664241581  
EAN  9780664241582  

Availability  0 units.

Library Of Christian Classics - Full Series Preview
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Item Description...
The Library of Christian Classics, Ichthus Editon, presents in the English language, and in convient-size soft cover volumes, a selection of the most indespensable Christian treatises written before the end of the sixteenth century. These books meet the need of lay people and libraries, students and pastors, for a single set of books containing the great literature of the Christian heritage. The texts are heightened in usefulness by a wealth of introductory material, explanatory notes, biblioraphies, and indexes.

Publishers Description

This volume includes the texts of Erasmus's 1524 diatribe against Luther, "De Libero Arbitrio," and Luther's violent counterattack, "De Servo Arbitrio." E. Gordon Rupp and Philip Watson offer commentary on these texts as well.

Long recognized for the quality of its translations, introductions, explanatory notes, and indexes, the Library of Christian Classics provides scholars and students with modern English translations of some of the most significant Christian theological texts in history. Through these works--each written prior to the end of the sixteenth century--contemporary readers are able to engage the ideas that have shaped Christian theology and the church through the centuries.

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More About E. Gordon Rupp & Philip S. Watson

Register your artisan biography and upload your photo! Rupp is Dixie Professor of Ecclesiastical History at the University of Cambridge, England.

E. Gordon Rupp was born in 1910 and died in 1986.

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Reviews - What do our customers think?
\  Dec 31, 2008
Luther and Erasmus causes one to pause and consider their views on Free Will and Salvation.
Luther and Erasmus  Feb 17, 2008
This was a gift. She loved it. It is a rather expensive book, so I hope she wasn't lying.
Best way to read Luther and Erasmus on Free Will  Jan 3, 2007
If you want to understand Luther's Bondage of the Will, then you need to understand Erasmus' Freedom of the Will. This is a convenient way to get copies of both books.

A Worth-While Glimpse into the Thoughts of Luther and Erasmus  Jul 7, 2005
While I do not completely agree with either of the two views advanced by Erasmus and Luther, this book gives a glimpse into the thinking of these two amazing men. I would disagree with the previous reviewer's opinion that Luther was the winner in this debate. I thought that Luther's beliefs were somewhat rediculous. He claimed that we have no free-will, and are controlled either by God or by Satan. He also claimed that we have no option as to which we will be controlled by. He then proceeded to say that it is our own fault if we are controlled by Satan. Also, he makes the claim that we could sin only because we were tempted. This is a faulty claim. If one can fall only if tempted, how then did the Tempter fall? Who tempted him?

This book also gave an interesting look at the personalities of both men. Erasmus seemed to me to be apologetic for writing something against Luther. He even said that he was sorry if he had misinterpreted what Luther had said. Luther, on the other hand, was (in my opinion) extremely harsh toward Erasmus, called him names, and said his work was worthless.

In conclusion, this is a not a book I would reccomend if you want to make a decision about what to believe about free will (there are much better books for that), but it is an excellent book if you want to see the beliefs of two men who are giants in both the history of Christianity and of the whole western world.
Great minds with a big problem: God  Jun 22, 2003
This book, LUTHER AND ERASMUS: FREE WILL AND SALVATION, contains some great summaries of the arguments involved. Originally, Erasmus, author of IN PRAISE OF FOLLY (1509) and a great scholar who edited a Greek New Testament in 1516, pictures his philosophical self as the perfect opponent of tyrannical godliness in DIATRIBE ON FREE WILL (1524). Luther was offended, not so much that he was named by Erasmus as a particular kind of fool for God, but that Luther's interpretation of the Bible on this question, ON THE BONDAGE OF THE WILL (1525), based on absolute interpretations which depend on the kind of faith proclaimed by Paul, because "the power or endeavor of free choice is something different from faith in Jesus Christ. But Paul denies that anything outside this faith is righteous in the sight of God; and if it is not righteous in the sight of God, it must necessarily be sin. . . . With men, of course, it is certainly a fact that there are middle and neutral cases, where men neither owe one another anything nor do anything for one another. But an ungodly man sins against God whether he eats or drinks or whatever he does, because he perpetually misuses God's creatures in his impiety and ingratitude, and never for a moment gives glory to God from his heart." (p. 308).

In the history of religion, Martin Luther might be remembered mainly for his opposition to the established church of his time and place. Having been subject to many vows as a monk, he openly rejected certain restrictions that the religious organizations of his day had imposed on those who wished to lead worship or serve communion, and his marriage was a scandal that was altogether typical of the kind of disagreements in that time which survive in some form in the present day. One question of faith that I still find meaningful, in FREE WILL AND SALVATION, is the Bible's comparison of life with military service, as assumed in the first verse of chapter 7 of the book of Job, which Luther uses to explain a similar passage in Isaiah. " `The life of man is a warfare upon earth,' that is there is a set time for it. I prefer to take it simply, in the ordinary grammatical sense of `warfare,' so that Isaiah is understood to be speaking of the toilsome course of the people under the law, as if they were engaged in military service." (p. 267).

As old Europe attempts to secularize itself into an economic empire with minuscule military forces, it seems oddly historical that a few fundamentally religious political movements are being tied to such warfare as exists in our times, a modern age in which terrorism excites the forces of civilization so much that no government or political spokesman that harbors such killers is safe. LUTHER AND ERASMUS: FREE WILL AND SALVATION does not attempt to solve this problem. If anything, this book is just a book that shows how knowledge in the form of books can trap scholars by allowing them to do what the best scholars have always been best at, exhibiting the meaning of states of mind that others usually flee, far beyond the realm of what Job 7:1 in THE JERUSALEM BIBLE asks, "Is not man's life on earth nothing more than pressed service, his time no better than hired drudgery?"

Happenstance, at the end of World War II, picked on Hiroshima, for the purpose of a ten-minute speech, to be a military base, instead of a city, for the announcement of the use of an atomic bomb on August 6, 1945. Most people's lives, the way they live, are more like the city, now, but there is a geopolitical interpretation of world power that allows anyplace to be the Hiroshima of the moment, if the rest of the world wants to see it that way. Luther blames the devil, in FREE WILL AND SALVATION, whenever a man thinks he is choosing to do something on his own, and considering Hiroshima a military base instead of a city in 1945 is the kind of thinking that ought to be considered worthy of the devil, even if Harry Truman was willing to adopt it for ten minutes so he would not seem too far out of step with his military advisers. But the outcry, after dropping a couple atomic bombs within a week back then, started to make it obvious that not everybody was inclined to accept the incineration of cities so lightly. I might even be leaving out something terrible about the nature of the judgment of God, which is the primary topic of this book, because Luther seems so much closer to the nature of Hiroshima than we are, survivors though some of us might be. What makes LUTHER AND ERASMUS: FREE WILL AND SALVATION such heavy reading now is because it makes no attempt to lighten up to match the spiritually and economically commercial nature of our society, which usually considers itself thoroughly artistic or comical, especially in the manner in which people all get along by going along. Half of this book doubts that the world could ever be considered so normal. After a general index (which includes some latin phrases, though the tough latin phrases, like *praeter casam,* are explained in an "Appendix: On the Adagia of Erasmus") of several pages, the Biblical References take most of four pages. Anyone who wondered why Luther thought Christians should be reading the Bible, instead of being spoon fed lessons by officials, should get a load of this. Praeter casam to you, too.


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