ustana_ for the
correctness of his interpretation, he declared that this passage proves
that one may speak of a languid and weak assent in man even before he is
endowed with faith. Flacius replied that this Bible-passage referred to
such only as are already converted, and that Strigel's interpretation
was found not in the original _Augustana,_ but in the _Variata._--From
the admonition 2 Cor. 5, 20: "Be ye reconciled to God," Strigel inferred
that free will must to a certain extent be capable of accepting the
grace offered by God. Flacius answered that it was a logical fallacy,
conflicting also with the clear Word of God, to conclude that man by his
own powers is able to perform something because God demands it and
admonishes and urges us to do it.--From Acts 5, 32: "...the Holy Ghost,
whom God hath given to them that obey Him," Strigel argued that the will
is able to consent to the Holy Spirit. But Flacius rejoined that this
passage refers to special gifts bestowed upon such as are already
converted.--In support of his synergism, Strigel also appealed to the
Parable of the Prodigal Son, who himself repented and returned to his
father. But Flacius answered: If every detail of this parable taken from
every-day life were to be interpreted in such a manner, Strigel would
have to abandon his own teaching concerning prevenient grace, since
according to the parable the repentance and return of the son precedes
the grace bestowed by the father. (Preger 2, 210f.)

165. Teaching of the Anti-Synergists.

While the Philippists, also in the Synergistic Controversy, endeavored
to supplant the authority and doctrine of Luther by that of Melanchthon,
their opponents, Amsdorf, Flacius, Wigand, Hesshusius, and others
(though not always fortunate in the choice of their phraseology), stood
four-square on Luther's teaching of the _sola gratia,_ which, they were
fully convinced, was nothing but the pure truth of the Gospel itself.
They maintained that, as a result of the Fall, man has lost his original
holiness and righteousness or the image of God; that both as to his
intellect and will he is totally corrupt spiritually; that of his own
powers he is utterly unable to think or will anything that is truly
good; that not a spark of spiritual life is found in natural man by
virtue of which he might assent to the Gospel or cooperate with the Holy
Spirit in his conversion; that his carnal mind is enmity toward God;
that of his own powers he is