in his _Loci,_ by Pfeffinger, and the Synergists
generally. Accordingly, his synergism also could not differ essentially
from Melanchthon's. Planck pertinently remarks: "It is apparent from
this [argument of Strigel that natural man must have power to cooperate
in his conversion because otherwise God would be responsible for his
resistance and damnation] that his synergism was none other than that of
the Wittenberg school; for was not this the identical foundation upon
which Melanchthon had reared his [synergism]?" (4, 690.) Like methods
lead to the same results, and _vice versa._ Besides, Strigel had always
appealed to the Wittenbergers; and in his _Opinion on the Weimar
Confutation_ 1559, Melanchthon, in turn, identified himself with
Strigel's arguments. (_C. R._ 9, 766.) The "Confession and Opinion of
the Wittenbergers Concerning Free Will--_Confessio et Sententia
Wittebergensium de Libero Arbitrio_" of 1561 also maintained the same
attitude.

161. Strigel's Theory.

Strigel's views concerning the freedom of man's will in spiritual
matters may be summarized as follows: Man, having a will, is a free
agent, hence always able to decide for or against. This ability is the
"mode of action" essential to man as long as he really is a man and in
possession of a will. Even in matters pertaining to grace this freedom
was not entirely lost in the Fall. It was impeded and weakened by
original sin, but not annihilated. To be converted, man therefore
requires that these residual or remaining powers be excited and
strengthened rather than that new spiritual powers be imparted or a new
will be created. Accordingly, persuasion through the Word is the method
of conversion employed by the Holy Spirit. When the will is approached
by the Word, incited and assisted by the Spirit, it is able to admit the
operations of the Spirit and assent to the Word, though but feebly.
Hence, no matter how much of the work of conversion must be ascribed to
the Holy Spirit and the Word the will itself, in the last analysis,
decides for or against grace. Man is, therefore, not purely passive in
his conversion, but cooperates with the Holy Spirit and the Word, not
merely after, but also in his conversion, before he has received the
gift of faith.

"God who, outside of His essence in external actions, is the freest
agent," said Strigel "created two kinds of natures, the one free, the
other acting naturally (_naturaliter agentes_). The free natures are th