n man. (_C. R._ 21, 332.) In the
revised editions of 1535 and 1543 he plainly began to prepare the way
for his later bold and unmistakable deviations. For even though unable
to point out a clean-cut and unequivocal synergistic statement, one
cannot read these editions without scenting a Semi-Pelagian and Erasmian
atmosphere. What Melanchthon began to teach was the doctrine that man,
when approached by the Word of God, is able to assume either an attitude
of _pro_ or _con_, _i.e._, for or against the grace of God. The same
applies to the _Variata_ of 1540 in which the frequent "_adiuvari_"
there employed, though not incorrect as such, was not without a
synergistic flavor.

Tschackert remarks of the _Loci_ of 1535: "Melanchthon wants to make man
responsible for his state of grace. Nor does the human will in
consequence of original sin lose the ability to decide itself when
incited; the will produces nothing new by its own power, but assumes an
attitude toward what approaches it. When man hears the Word of God, and
the Holy Spirit produces spiritual affections in his heart, the will can
either assent or turn against it. In this way Melanchthon arrives at the
formula, ever after stereotype with him, that there are three concurring
causes in the process of conversion: 'the Word of God, the Holy Spirit,
and the human will, which, indeed, is not idle, _but strives against its
infirmity.'_" (520.)

However, during the life of Luther, Melanchthon made no further
measurable progress towards synergism. Perhaps the unpleasant
experiences following upon his innovations in the doctrine of good works
acted as a check also on the public development of his synergistic
tendencies. During Luther's life Melanchthon, as he himself admitted to
Carlowitz (106), dissimulated, keeping his deviating views to himself
and his intimate friends. After Luther's death, however, he came out
unmistakably and publicly, also in favor of synergism, endorsing even
the Erasmian definition of free will as "the power in man to apply
himself to grace." He plainly taught that, when drawn by the Holy
Spirit, the will is able to decide _pro_ or _con,_ to obey or to resist.
Especially in his lectures, Melanchthon--not indeed directly, but
mentioning the name of Flacius--continually lashed such phrases of
Luther as "purely passive," "block," "resistance,"--a fact to which
Schluesselburg, who had studied in Wittenberg, refers in support of his
assertion that Melanc