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De Libero Arbitrio Commentationes DE LIBERO ARBITRIO COMMENTATIONES. DISSERTATIO THEOLOGICA QUAM CUM THESIBUS THEOLOGICIS VARII ARGUMENTI SUBJUNCTIS E X SPECIALI SACRA2 RE6iAE MAJESTATIS GRATIA ET VENIA MAX. VENER. FACULT. THEOL. UPSAL. P R O EXAMINE PASTORALI PUBLICAS CENSURA! SUBMITTIT CAROLUS iWACJM. lA L L E IllS 8S. THEOL. CAND. PHIL. MAGIST. THEOL. DOGMAT. ET MOBAL. DOCENS x RESPONDENTE LAUREKTIO IfiERIfl. RINNANDER OSTEOG. Jk IN AUDITORIO ECCLES. DIE XIII JUNII MDCCCXLVI H. A. M. S. U V SALI JE EXCUDEBANT W A H LSTR Ö M & C. J / ^ r o e l i r o ! a % Fill tia. S. S. TUEOLOGLE DOCTORI PASTORI VADSTENENSI, CONTRACTUS ADJACENTIS PRAEPOSITO, REGII ORDINIS DE STELLA POLARI MEMRRO, mag. 1SAACO I9EH1I. HtKNANDEll PATUI CARISSIMO, ET CII A St Ii. W . B E R G E N ST R Å H L E OPTIMiE MATRI REDDIT aE j V MEDICO VADSTENENSI MEDICIN aE DOCTORI, CIIIRURGIE MAGISTRO, LUDOVICO MAGNO HJBRTSTBDT ET HEDV. MARIAE CHARL. KINNANDER FRATRI ET SORORI DILECTISSIMIS IIEUMANNUB. DE LIBERO ARBITRIO COMMENTATIONE 8. E&v o vioS v/uag iXtvO-fQoxfrj, ovruis iXcv9-tQot laso&t Joh. 8: 30. 0(5 d t to nvtvfia xvQiov, l/.tt Iktv&fQia 2 Cor. 3: 17. V t omneS Ecclesiae nostrae articuli fidei, qui dicun­ tur, fundamentales cum doctrina, quae principium Ecclesiae materiale vel fundamentum, quod vocant theologi dogmaticum, constituit, connexi sunt, ita non minus, atque ha;c ipsa doctrina vel etiam vita ipsa, mysterio certe, si intima respexeris, innituntur. Quantumvis, luce revelationis divinae ducti, hac in vita inquirere et ad certas notiones redigere possi­ mus, ad rem tandem, quam ratio humana numquam perscrutari potest, perveniamus necesse est, ad hoc ipsum religionis mysterium, quod a credente et fi­ deli in interiori animi recessu, quam sit verum et certum, percipitur, nullis vero rationis humanae co­ natibus, si hoc ipsum infirmitatis suae nescia certis omnino et definitis notionibus circumscribere cone- tur, pervium est. Hanc, ut diximus, vim dogma illud de libero arbitrio procul dubio habet. Ut vero cujusque chri- sliani, imprimis theologi, est, doctrinas religionis christianae ipsamque vitae christianae indolem pro vi­ rium modulo in universum sibi perspectas reddere, sic idem tenendum est, quum de libero arbitrio quaeritur. Quurn vero haec praecipue doctrina, non 2 lanium si credenda, sed etiam si agenda respexeris, maximi sit momenti, hoc nostrum eam disserendi conamen, qualecunque est, praesertim quum dillici- les explicatus habeat, miti tuo judicio, 11. L., com­ mendamus. Lutherus in libro suo ”de servo arbitrio”, ” Dum liberum”, inquit, ”arbitrium statuis, Christum eva­ cuas, et totam Scripturam pessumdas.” Atque o- mnino res ita se habet. Scriptura Sacra, qua? homini certe in statu originario liberum tribuit arbitrium vel in arctissima cum Deo conjunctione, in fide et caritate posita, permanendi viresque suas hac in conjunctione ita explicandi et adhibendi, ut id, quod generi humano maxime propositum sit, assequeretur, ve l, vocem tentatoris excipiendo: ”vos 'fore sicut Deos, scientes boni et mali” (Gen. 5: 5), ordinem amoris divini transgrediendi, — Scriptura igitur Sacra docet, protoplastos, hoc libero arbitrio abusos, la­ psos esse (Gen. 5; Uom. 5: 1 2 seqq. 7: 12 seqq. 2 Cor. 11: 3 j 1 Tim. 2 : 14); omnesque nunc homines esse peccatores et peccatum quasi in alteram na­ turam vertisse (Gen. 8 : 2 1 ; Ps. SI: 7, 12; Joh. 8 : 7; 16: 8 ; Rom. 1— 5; 7: 9, 10, 18 seqq. 1 Joh. 1 : 10), unumquemque vero hominem, in quo regnet pecca­ tum quique peccatum faciat, servum esse peccati (Joh. 8 : 54; Hom. 6 : 12, 17,20; 7: 2 0 ; 8 : 5; 2 Pet. 2: 19); sed Deum, clementia et amore plenum, Fi­ lium Suum Unigenitum dedisse, ut omnes, qui Eum Salvatorem haberent, a peccato liberaret (Matth. 26: 28; Rom. 5: 18, 19; 2 Cor. 5: 2 1 ; 1 Tim. 1 : 15; 1 Pet. 2 : 24) vereque liberos redderet (Joh. 8 : 52, 56; 2 Cor. 5: 14). Fuit igitur, ut jam brevi comprehendam, ho­ mini ante lapsum facultas intellectus et voluntatis, qua potuit homo peccare et non pcecare, qua po­ tuit mente Deum recte agnoscere et spontaneo vo­ luntatis motu integram obedientiam Ipsi praestare; sed potuit etiam a Deo se avertere atque deficere, quippe nondum erat in bono ita confirmatus seu ad bonum ita immutabiliter determinatus, ut a bono se avertere non posset; potuit velle bonum, nolle ma­ lum, potuit etiam nolle bonum, velle malum. IIoc vero liberum arbitrium per lapsum et post lapsum amissum est. ”Homo enim, male utens libero ar­ bitrio, et se perdidit et ipsum. Cum enim libero arbitrio peccaretur, victore peccato amissum est et liberum arbitrium; a quo enim quis devictus est, huic servus addictus est.” Augustinus Encliir. cap. XXX. Quo factum est, ut liberum sit arbitrium ad mala tantum. Omni fere tempore qui ad dogmata religionis cognoscenda animum intenderunt, doctrinam etiam de libero arbitrio, rem aeque difficilem ac gravem, explicare conati sunt. Patribus antiquissimae Eccle­ siae generalis libertatis notio plerumque obversata est, ita ut liberum arbitrium idem esse statuere vi­ deantur ac libertatem a coactione, quae tamen for­ malem eandemque vulgarem rationem liberi arbitrii non absolvit; vel etiam nomine liberi arbitrii desi­ gnent IxctvoTrjTcc sive capacitatem et potentiam pas­ sivam admittendi et recipiendi gratiam Spiritus San­ cti. Qua ex re ultima forsitan sit repetenda caussa, cur in hac doctrina tractanda incerti fluctuent vel etiam sibi fere repugnantia sa^pe tradant. Externam vero caussam, cur vim et efficaciam liberi arbitrii in statu hominis naturali plus justo saqjius celebra­ verint, pugna illis praebuit adversus Gnosticos el Manichaeos, qui malum, quod humanae naturae inest, originale et necessarium habuerunt, ct ita veram peccati naturam detorquentes, omnem fere redem- tionem sustulerunt. Qua in re Patres imprimis Ec­ clesiae Orientalis, ut omnibus constat, modum fere excessere, dum Ecclesia Occidentalis, de natura li­ cet libertatis humanae liberique arbitrii aeque fere 4 atque Orientalis dubia et incerta, quam inopes et auxilii egentes homines in rebus spiritualibus sint, apertius indicat. In pugna illa, cujus Pelagius auctor fuit, de peccato originali in ecclesia commota, generalis ista et antea magis fluctuans et incerta libertatis notio, quam per Graecorum to <xvie%ovGior> slsvD^eqiav,ttqo - uioeGivj ct per Latinorum liberum arbitrium — quam vocem Tertullianus in ecclesiam induxerat — intel­ lectam voluere, deseri aceuratiusque definiri et hu jus rei doctrina; peculiaris quaedam vis addi coepta est. Quaestio nunc maximam partem circa statum hominis per lapsum corrupti definitius versari coe­ pit, quid scilicet in illo vel ante conversionem vel in ipsa conversione propriis suis et naturalibus li­ beri arbitrii viribus possit. Pelagianismurn secuti, ut in universa sua co­ gitandi ratione'), ex qua ” unusquisque homo jam etiam aeque bene moratus et constitutus nascitur, al- que Adamus creatus est”, sibi constarent, statuerent necesse fuit, hominem in statu quoque praesenti bo­ num et velle et facere posse. Effata illorum, ’le­ gem esse ad salutem a;que efficax instrumentum, at­ que Evangelium 5 hominesque etiam ante Christi ad­ ventum dari, qui peccato carerent”, re vera signi­ ficant, hominem naturalem liberum arbitrium habere. Id quod Pelagius multis locis aperte etiam propu­ gnat. Sic, ut alia omittam, in confessione sua: ”con­ tendimus”, inquit, ”hominem semper posse peccare et non peccare, ut semper concedamus, nos libero ar­ bitrio uti ”5 et alio loco: ”liberum arbitrium etiam post peccatum aeque liberum est, atque ante pecca­ tum.” ”Dicunt Pelagiani, gratiam Dei, quae data est 1) Lectorem ablegatum volumus a»l expositionem pelagiaiiismi, augirstinismi et .semipelagiunismi, quam ili dissertatione nostra ’ de Statibus, quos vocant, peccati et grati®”, Ups. 1 844, Pa£K* t4 srqq. tradidimus. per (idem Jesu Christi, qua? neqiie lex est neque natura, ad hoc tantum valere, ut peccala praeterita dimittantur, non ut futura vitentur, vel repugnantia superentur” $ Vd. Augustinum de gratia et lib. arb. c. XIII. Alia fuit ratio Augustini. Peccatum originale, illo judice, poena est peccati originantis et in eo consistit, quod homo facultate bonum eligendi et faciendi est. privatus, neque ei diutius integrum est ”posse non peccare.” Ita dogma Augustini de pec­ cato originali continet etiam defectum liberi arbitrii. Dicit igitur Augustinus, de perf. just. hom.: ” liberum arbitrium minime periiset, si voluntas'bona perman­ serit. Quia vero voluntas peccavit, peccatorem dura necessitas peccatum habendi prosequitur ” 5 Contra duas epistt. Pel. lib. I il. c. 8 : ”liberum arbitrium captivatum non nisi ad peccandum valet, ad justi­ tiam vero nisi divinitus liberatum adjutiimque non valet"; De corr. & grat. c. 3: ”ante gratiam habe­ mus liberum arbitrium sed non liberatum, liberum justitiae, servum peccato” ; Epist. CYI: ”omne bo­ num opus Dei gratia praecedit, et id cornitante, non ducente, pedissequa, non praevia voluntate” ; De grat. et lib. arb. c. XVI: ”certum est, nos velle cum vo­ lumus, sed ille facit, ut velimus, de quo dictum est: Deus est, qui operatur in nobis velle.” Semipelagiani, qui dicuntur, inter Pelagianis- mum et Augustinismum medium tenere in hac re sibi videbantur, dicendo, liberum arbitrium, quam­ quam peccato debilitatum et fractum, non osse o- innino amissum. Statuunt enim, etiamnunc homini integram esse facultatem bonum cognoscendi et eli­ gendi, et initium conversionis suae faciendi, ad quam tamen perficiendam auxilio gratiae divinae indigeat. Quod denique ad Synerqistas, qui dicuntur, at­ tinet, illi in eo quidem dissentiunt cum a Pelagia- nis, quod ipsam conversionem haud naturalibus
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