Erasmus was a Catholic priest and agreed with Luther on many of the reforms needed by the Catholic Church. But on other points, he disagreed. In 1524 he published “Diatribe concerning Free Will.” In the book, Erasmus offers views that differ from Luther. Luther responded with “The Bondage of the Will” in 1525. The debate centers on whether an unsaved, unconverted, unregenerated fallen natural person can make any contribution whatsoever to his or her salvation. If Erasmus was correct, one person is saved and another is lost because there is a difference in the receptivity to the gospel among men, whereas if Luther was correct the receptivity among natural people is the same - zero effectual receptivity. The first point in the debate is whether God would give instructions and commands if natural men were not able to try to follow or comply with them. Erasmus said no, the commands demonstrate that God gave natural men some capacity to seek God’s favor. Luther said just because God gives us the command to love God with all our heart does not mean we are able to love God with all our heart, thus the commands do not require acceptance of the idea that natural men are able to contribute to their salvation. Luther correctly pointed out that the purpose of the Law was to lead us to Christ by driving us to despair and causing us to cast ourselves upon the mercy of God. But Luther did not see this act of turning from our own works of righteousness and trusting solely in the gracious gift of Christ’s sacrifice as “contributing to our salvation.” Luther appeals to the “secret will of God” which is something not found in scripture but said to be implied in scripture. His revealed will is His desire that all men be saved, but His secret will is to save only those He selects since the non-selected are unable to turn and to trust. Looking at their views from this distance of time, and with the aid of computer search engines, neither man seems to offer a view that is consistent with all scripture. Erasmus seems to have altered the Greek text in his translation to support his “broader than scripture” view of the grounds of divorce. Luther used made up doctrine, the secret will of God, to overwrite God’s revealed will. The bottom line is that once a “guiding light” publishes a view, the guiding light usually defends it pridefully, such as Luther suggesting Erasmus was not really a Christian. And rather than quote or depend on the arguments of men, we should go back to the scriptures themselves and see if these long espoused views actually represent scripture rather than the inventions of men.