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In article <132.12.09.05.480738000@srcbs.org>, Bob Felts says...
[snip]
>> And yes, I have seen from your previous posts that you do insist on this
>> same false dilemma. Worse yet, when the evidence was presented to you that
>> it _is_ a false dilemma, you ignored it.
>
>No evidence has been presented.
Yes, it has. And here is that evidence again this time in a different from. For
the following Seromon 41 of the Spiritual Sermons of St. Macarius the Great is
an excellent description of that "third way". For although he starts out with a
description of our fallen state that is _highly_ reminiscent of Calvin's "Total
Depravity", in a few more short lines, he maakes it clear how he steers _very_
far away from the deep darkness that is Calvinism. For he says:
Begin quote--------------
The precious vessel of the soul abides in great depth, as is said
somewhere: "He [God] searches out the depth and the heart of man (Sir
42:18)". After man fell inclined away from the commandment and was
subjected to the judgment [APOFASIN] of wrath, sin took him in its
servitude, and sin itself, like a depth of bitterness, both fine and
deep, went inside of man and took over [KATESXEN] the pasturage
[NOMH=pasturage, grazing, food from pasturing; distribution, possessio
(legal term)] of his soul even to the deepest of its treasuries. In
this way, we liken both the soul, and the sin that has entered into
the soul, to a great tree, which has many branches, and its roots in
deep earth. Thus even sin, going into the soul, took over the
pasturage of his soul even to the deepest of its treasures and turned
into habit and prejudice, growing in every man since childood,
teaching him evil and raising him in it.
For this reason [EPAN TOINYN], when the activity [ENERGEIA] of divine
grace overshadows the soul, according to the measure of faith of each
man, and the soul accepts help from above; then grace overshadows her
still only partly. And do not think that in anyone the soul is
entirely enlightened; inside her [the soul] still remains a great
pasturage for wickedness, and the man has a great need for great labor
and effort, in harmony with the grace that is operating within
him. For this reason, divine grace, which in one moment can purify a
man and make him perfect, begins to visit the soul gradually, in order
to try the will [PROAIRESIN] of the man, trying it to see if it will
preserve total love for God, not befriending the evil one in any way,
but completely giving herself over to grace. In this manner, the
soul, in the course of time and many years exhibiting well-tested
[EUDOKIMOUSA] grace, in no way embittered or enraged, in the very
gradualness finds for itself support. And grace itself takes
over the pasturage in the soul, and according to the m