I have very obviously not done a good job explaining what Eastern Orthodox believe about free will. So, rather than using my own words, let me quote a couple of excerpts from The Confession of Dositheus. This confession was approved by the Synod of Jerusalem of 1672. It is not considered an Ecumenical Council by all Eastern Orthodox, but it does have a heavy influence on how we think about many issues related to the Reformation. I hope that this excerpts help to clear up my poor explanations.
We believe the most good God to have from eternity predestinated unto glory those whom He has chosen, and to have consigned unto condemnation those whom He has rejected; but not so that He would justify the one, and consign and condemn the other without cause. For that would be contrary to the nature of God, who is the common Father of all, and no respecter of persons, and would have all men to be saved, and to come to the knowledge of the truth {1 Timothy 2:4}. But since He foreknew the one would make a right use of their free-will, and the other a wrong, He predestinated the one, or condemned the other. And we understand the use of free-will thus, that the Divine and illuminating grace, and which we call preventing [or, prevenient] grace, being, as a light to those in darkness, by the Divine goodness imparted to all, to those that are willing to obey this — for it is of use only to the willing, not to the unwilling — and co-operate with it, in what it requires as necessary to salvation, there is consequently granted particular grace. This grace co-operates with us, and enables us, and makes us to persevere in the love of God, that is to say, in performing those good things that God would have us to do, and which His preventing grace admonishes us that we should do, justifies us, and makes us predestinated. But those who will not obey, and co-operate with grace; and, therefore, will not observe those things that God would have us perform, and that abuse in the service of Satan the free-will, which they have received of God to perform voluntarily what is good, are consigned to eternal condemnation. . . .
. . . We believe that no one can be saved without faith. By faith we mean the right notion that is in us concerning God and divine things, which, working by love, that is to say, by the Divine commandments, justifies us with Christ; and without this it is impossible to please God.
Fr. Ernesto,
Early on in the formation of the Missouri Synod, and in American Lutheranism, we dealt with this position, labeled it intuitu fidei finalis, and disregard it as heresy. So I am not unfamiliar with this position. It developed in a strain of Lutheranism called Pietism. To this day if you want to win an argument with a fellow Lutheran you call them a Pietist. At least at our seminaries you do. 🙂
In any case I would agree that this position is that of Arminianism, and runs into the same problem as Arminianism. It puts the attainment of salvation not in the work of the Holy Spirit on the person, in view of the Cross, but on the work of the person. It eliminates grace.
Ephes. 2:8-10 (ESV)
For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, [9] not a result of works, so that no one may boast. [10] For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.
It also assumes that dead people can bring themselves to life. Rather than that God brings dead people to life. Ephes. 2:1-5 (ESV)
And you were dead in the trespasses and sins
[2] in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— [3] among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. [4] But God, being rich in mercy, because of the great love with which he loved us, [5] even when we were dead in our trespasses, made us alive together with Christ— by grace you have been saved—
In fact this isn’t election or predestination, but is merely God giving the stamp of approval at the end of life. There is no comfort, no good news, that is no gospel in that doctrine.
I am, though, happy to hear you are reading up on Lutheranism and following blogs. I invite you to mine. I have to admit I haven’t been reading the orthodox Catechism, I have just been responding to what you write. I may begin though to read it here in the future.
Hey Bror, it looks like the best thing we both did was to quote our respective confessions. I think we finally have a common starting point for discussion. Not that we agree, but, at least, it sounds like we are both speaking the same language about our disagreement, finally. I promise to answer. As the saying goes, “your blog or mine?” GRIN.