Free-will is what separates man from all other creatures. Animals are confined within a natural impulse, and will always act in submission to their inborn inclinations. Man, on the other hand, was conferred with the mental faculties to choose to eschew his lower nature. To then say that man has no freedom to spurn evil and sin, then reduces him to the level of the animal. Humanity is now at an equal level with animals, and thus the Protestant heresy is akin to Social Darwinism.
To reject free-will is to reduce man to animalism, for what is man without choice, but a slave to impulse? What is an animal but a creature confined by its own impulsive inclinations? This is the mission of all false religion, simply put in one line: to reduce man to an animal. Thus Islam does not stir a man to rise above his impulses, but rather promises him an eternity of sensualism; Buddhism enables murder quiet easily, by teaching that man is the designer of his own reality, that if he murders, it is only murder if he says it is; the Mormon heresy instills into its followers that man will become his own god with his own celestial harem after death, as opposed to eternally living in God in Heaven; Odinism, like Islam and Mormonism, teaches that there will be eternal pleasures, with wine and fornication, in the realm of Valhalla; Hinduism pushes its followers into all sorts of perversities and violence. Only Christianity stirs in its followers the inner volition to rise above impulses, fears and concupiscence.
This is what the devil has been striving to do through the heresy of Luther and Darwinism: to have man forsake that holy ark that elevates us above the capricious waters of original sin, and to lower ourselves to the disposition of the animal, and romanticize it into something that it is not, making it as though it be glorious and honorable. Hence, Luther takes human will away, and makes man to be an animal, portraying him as one that can only choose his actions based on what is going to pleasure himself, to make him superior, as beasts always strive to dominate. And likewise in the Darwinist religion, man can only choose what is going to advance himself, what is going to maintain his dominance, his survival, his pleasures, and thus man can only pursue his own self, while Christ taught to deny the self. While Luther rejected free will for a belief that we are controlled by our sin nature, Charles Darwin, like Luther before him, rejected free will for a belief that our actions are dictated by our selfish genes. He once wrote:
“Now it is not a little remarkable that the fixed laws of nature should be universally thought to be the will of a superior being, whose nature can only be rudely traced out. When one sees this, one suspects that our will may arise from as fixed laws of organization. M. le Comte argues against all contrivance — it is what my views tend to.”
Luther and Darwin. One taught that man is a slave to sin, while the other taught that man is a slave to sin. The only difference between the two teachings is that while one conveys the teaching through theology, the other does the same under scientific terms
Darwin took the Protestant term, predestination, and reformulated it into an atheistic predestination, an atheist’s calvinism:
“free will (if so called) makes change in bodily organization of oyster, so may free will make change in man. — the real argument fixes on hereditary disposition instincts. — Put it so. — Probably some error in argument, should be grateful if it were pointed out. My wish to improve my temper, what does it arise from, but organization, that organization may have been affected by circumstances education by the choice which at that time organization gave me to will — Verily the faults of the fathers, corporeal bodily, are visited upon the children.— … The above views would make a man a predestinarian of a new kind, because he would tend to be an atheist. Man thus believing, would more earnestly pray “deliver us from temptation,” he would be most humble, he would strive to improve his organization for his children’s sake for the effect of his example on others. It may be doubted whether a man intentionally can wag his finger from real caprice. it is chance which way it will be, but yet it is settled by reason.”
The predestination of Luther is taught with theological words, while the predestination of Darwin, is done taught under scientific terminology. Herbert Spencer, the sociologist who actually coined the term, “survival of the fittest,” also rejected free-will as something contrary to evolutionism:
“To reduce the general question to its simplest form:- Physical changes either conform to law or they do not. If they do not conform to law, this work, in common with all works on the subject, is sheer nonsense: no science or psychology is possible. If they do conform to law, there cannot be any such as free-will.”
Francis Galton, the cousin of Charles Darwin and the coiner of the term “eugenics,” rejected free-will and maintained that man is completely unable to change himself, since he is controlled by his genetically inherited nature. As he wrote: “man’s natural abilities are derived by inheritance, under exactly the same limitations as are the form and physical features of the whole organic world.” As Luther compared man to a horse, Galton also paralleled human beings with horses: “Consequently, as it is easy, notwithstanding those limitations, to obtain by careful selection a permanent breed of dogs or horses gifted with peculiar powers of running, or of doing anything else, so it would be quite practicable to produce a highly-gifted race of men by judicious marriages during several consecutive generations.”
The enemies of this idea of a perfect race, to Galton, were charities, or “social agencies”: “social agencies of an ordinary character, whose influences are little suspected, are at this moment working towards its improvements.”
Darwinism makes man a slave to his nature, and so Luther makes man a slave to his sinful nature. They are, essentially, the same thing; they are both two faces of the same essence. As Ludwig Ihmels, the Lutheran bishop of Saxony, wrote: “We can do nothing, we have nothing, we are nothing.”
Darwin and Luther, once their doctrines are stripped of their scientific and theological sophisms, essentially taught the same thing. Darwin’s teachings are wrapped with secular explanations, while Luther taught through theological terminology. Regardless of these differences, their teachings can be summed up in one line: man is a slave to his animalism, and he cannot be free. Luther taught that man was a slave to his sin nature, and could not be liberated; Darwin taught that man was a slave to his animal nature, and could not be free. Both men advocated and encouraged for the enslavement of self to animal impulses. Whether you call it Lutheranism or predestination, or Darwinism, the end is the same: embrace bondage, embrace slavery, and while you’re at it, be sure to enslave the whole world, to destruction, to death, to chaos.
The Catholic Faith, on the other hand, admits that man is a slave to sin, but it does not glorify this, it does not encourage man to remain in his state, rather it exhorts him to endure against it, to pursue liberation, to walk the path of the soul’s ascendancy to God. In the Catholic Faith, unlike the heresies of Luther or Darwin, there is choice. The Catholic Faith teaches that choice is is a decision to do something that pertains to the soul. As the great Catholic Church Father, St. John of Damascus wrote:
“Those things, then, depend upon us which are contingent — as, for example, to move or not to move, to start or not to start, to desire things that are not absolutely necessary or not to desire them, to lie or not to lie, to give or not to give, to rejoice when one should and, similarly, not to when one should not, and all such things as imply virtue or vice — for in these things we are free.”
What makes the Lutheran precept against humanity is its war against the human element in the plan of redemption. God the Son became one with Man in the Hypostatic Union, uniting with Humanity to save humanity. God created man without his participation, but, as St. Augustine says, “He will not save without it.” There needs to be a human participation in the work and appurtenances of redemption. So much does God want humanity involved in his own salvation, that a Virgin gives birth to God — Jesus Christ — so that He, through His sacrifice, would save Man from bondage to the devil and his wiles. The animosity towards any mention of Mary’s role in mankind’s salvation, the rejection of the intercession of saints, the hatred for the Eucharist and for icons, all stems from a gnostic enmity against the physical world, and ultimately, against humanity itself. If I could sum up all heresies, all evil ideologies and beliefs in one description, it would be: The hatred for the physical world.
Look at any evil idea, and you will see this. In Darwinist thought, destruction is embraced and a thoughtless process of selection for who dies and who lives is adulated; in Buddhism, murder is relativized; in paganism, humanity is but a body of numbers, disposable to an atavistic religion; in Protestant thought, physical sacraments are rejected for an abstract notion of random selection for who is damned to eternal hellfire, and who is amongst the glorious chosen ones for salvation. The results of all of these are disarray, confusion, cruelty, and destruction, only to to later be glorified by future romanticists. Faith as incarnational was utterly rejected by Luther, who taught: “It does not matter what people do; it only matters what they believe.” He also taught: “It does not matter how Christ behaved — what He taught is all that matters”.
In the Sacrament of Confession, the priest stands as a representative of Christ on earth, between God and Man, being as a human partaker of the mediation of Christ. This is the human element working within the eternal ways of salvation. The Protestant worldview rejects this. In the intercession of saints, God loves Man so much, that even death does not separate him from reaching the Deity, death does not prevent nor preclude humanity from reaching the summit of the divine, where the angels, the souls of righteous men, and the Holy Trinity, stand in effable glory. They will say that once death comes, that is it, it is final, there is no more praying for one’s fellow man, nothing can go beyond death, and the relationship between the living and the deceased is utterly severed. This is a materialistic perspective, a position closer to Darwinism than to the Christian Faith. To those who argue in such diabolical ways, let us ask them: Who in heaven is dead? Let them read the holy Apostle when he wrote:
“Who then shall separate us from the love of Christ? Shall tribulation? or distress? or famine? or nakedness? or danger? or persecution? or the sword?” (Romans 8:35
Let them reads the sublime words of St. Paul, when he wrote:
“For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.” (Romans 8:38-39)
The Hebrews of old partook, under Judas Maccabees, in a holy war against the pagans, and the Prophet Jeremiah, from heaven, “loves the Jewish people and offers many prayers for us and for Jerusalem, the holy city. Then Jeremiah stretched out his right hand and gave Judas a gold sword, saying as he did so, This holy sword is a gift from God. Take it and destroy your enemies.” (2 Maccabees, 15:14-16) What is all this, but humanity partaking in the war of God against Satan, with death never preventing this sacred participation? It is that which Jean-Pierre de Caussade wrote of:
“Loving, we wish to be the instrument of his [God’s] action so that his love can operate in and through us.”
The rejection of this is the severing of God from humanity, the isolation of God from humanity, and thus a belief in a deistic god, cold and mechanical. “Luther thus treats us,“ says Vedder, “to the ultimate absurdity of his system, a God who is wholly irrational, and acts without any reason, or else He could not be God.” It is the rejection of the human element, the reducing of man to that of a slave or an animal. The participation in God, signifies human freedom; the rejection of free-will, is a means of manipulation by which man is reduced to a slave of animal impulses, and conditioned into a callous mechanicalism. “Free-will,” writes St. Augustine, “is not destroyed because it is assisted by grace; it is assisted because it has not been destroyed.” The freedom of Catholicism is reflective in the physicality of Her Sacraments. Man must show his effort, his will to be with Christ, and not to be as the Disciples once were, sleeping in the presence of Christ as blood dripped from His holy flesh. Actual participation in one’s salvation, in the Sacraments, signifies that man must do, he must act, and thus it means that he has freedom. Take away the Sacraments, and you have no obligation to do and to act. In this case, a new belief is established, one absent of freedom and trumping predestination, and the enslavement to one’s impulses.
The fact that we partake in the sacraments, means that there is a liberation within man’s existence to work out his salvation with fear and trembling (Philippians 2:12), there is therefore freedom to rise above enslavement to animalism. But if the sacraments are made no more, then what will replace them are doctrines of bondage, in which the idea of free will is warred upon. God the Son is one with Humanity, and thus any participation in Christ’s Salvation, must consist of a physical nature, it must partake in the physical world. Thus, an attack on the Humanity of Christ, is an attack on humanity itself, for anything we do in the journey of salvation, requires human nature, that is, it requires our wills, it requires us.
All of the attacks made against the Catholic Church, against Her exhortations towards penance, Confession, Baptism, and all things pertaining to the path towards God, is all, ultimately, an attack on the Eucharist, for it is around the Eucharist that all other sacraments revolve, and it is for the Eucharist that they are done. You cannot partake in the Eucharist without Confession, without baptism, without penance. The entire priesthood of the Catholic Church was established to administer the Eucharist, alongside the other sacraments that revolve around the body, blood, soul and divinity of Jesus Christ. It is no wonder that Hegel, the most praised philosopher of the German Enlightenment and German idealism, and who influenced both Nietzsche and Marx, declared that everything that he saw as disgusting with the Catholic Church, had flowed from the Eucharist. From Luther to Hegel, from Luther to Darwin, we see a continuity of thought, all containing the escalating hatred for Catholic truth.
What Hegel hated so much about the Catholic Church is what he called, “externality,” that is the physical and tangible sacraments, and he saw all of these as stemming from the Eucharist. It was because of Catholic externality that, in the words of Hegel, “Luther therefore could not do otherwise than refuse to yield an iota in regard to that doctrine of the Eucharist in which the whole question is concentrated.”
Take away the Church, and the State becomes the Church, and its representatives, gods on earth. Hence, Hegel once said: “The State is the march of God in the world” and “The State is the divine idea as it exists in the world”.
The fullness of this imperial religion was manifested in Nazi Germany, and its incipient state was conceived in the German Reformation. For example, the Reformation placed the State as God’s theological representatives, as opposed to the bishops holding this position. Melanchthon, one of the most prestigious of Protestant Reformers, said that “The prince is God’s chief bishop (summus episcopus) in the Church,” and from this idea, statism arises and evolves into more and more fanatic forms. From the prince being the bishop, the prince soon becomes divine.
We therefore can see a continuity in the history of German thought, from the gnostics, to Luther, to Hegel, and to one who he would later influence, Nietzsche, the prophet of the German tyranny of the First World War, and for the Nazis. It is no wonder then, that the Nazis — being amongst the greatest haters of humanity — praised Luther’s war against the priesthood — and thus — in hating the physical nature of Catholic dogma, they hated humanity itself. Alfred Rosenberg, the head ideologue of Nazi ideology, wrote:
“the greatness of Luther’s deed does not consist in merely founding a church, but is much more important than the introduction of a division between two versions of faith. However much Luther may still have been deeply embedded in the middle ages, his deed signifies the great revolution in the history of Europe after the penetration of Roman Christianity. Luther denied the priesthood as a power in itself, that is, denied the right of justification by a caste of men who claimed to be in closer relationship with the godhead than others, and who on the basis of alleged knowledge of god presumed they possessed better insight concerning god’s plans for salvation and conditions in heaven. As a result, Martin Luther hindered the further advance of that magical monstrosity [the Catholic Church].”
After reading this, it is not surprising that the Nazis tried to replace the Eucharist with their own. In 1938, the Italian publication, Osservatore Romano, took a photo of a Nazi procession in which an altar was presented, and on top of it was a replica of a Catholic monstrance, but instead of a Eucharist being at the center of it, there was put in its place a Swastika. Under the photograph, the Osservatore Romano noted: “Doctrinal parodies; a parody of the Blessed Sacrament of the Altar displayed in Hamburg.”
The violent and fanatic advancement of Luther’s “Slave Will” doctrine is an obvious outcome of his theology, since the bottom line of Luther’s doctrine is the rejection of free-will. For man’s participation in his salvation means that he is free, because he is in God; but the rejection of the human element in salvation, only means that man is a slave. For what greater freedom is there, than the liberty to partake in redemption? To do so only signifies a God Who loves man so much that He unites with him, and allows him to partake in the plan of redemption. But the absence of this only means that man has will over nothing, that he is like dry leaves in the winds, being swayed here and there, moved to good and to evil. So fanatical was Luther in his devotion for his rejection of free-will, that he wrote:
“To me, the defense of this truth [predestination] is a matter of supreme and eternal importance. I am convinced that life itself should be set at stake in order to preserve it. It must stand though the whole world be involved thereby in strife and tumult, nay, even fall into ruins.”
And indeed, the whole of Europe fell into ruins on account of Luther’s veneration of his “slave will.” The bloodiest war in Europe’s history, before the two World Wars, was the Thirty Years War, in which Catholics and Protestants slaughtered one another for three decades, with entire cities and nations ruined, and with ten million lives taken.
Luther was merely continuing the theology of John Hus, a Bohemian heretic who was simply perpetuating the heresies of the gnostic John Wycliff. Luther himself wrote:
“Until now I have held and espoused the teachings of John Huss without knowing it. …In short we are all Hussites without realizing it.”
Luther spitefully remembered how the Catholic Council of Constance condemned Wycliffe for his rejection of free-will, writing:
“For I confess that that article of Wycliffe, ‘all things take place from necessity, that is, from the immutable will of God, and our will is not compelled indeed, but it cannot of itself do good,’ was falsely condemned by the Council of Constance, or that conspiracy or cabal rather.”
Luther, in his rather mindless, diabolical and chaotic writing, mockingly wrote of the Church’s condemnation of him and John Huss:
“Thus are the Scriptures fulfilled.—Blessed are ye who persecute Luther, for yours is the kingdom of heaven! Blessed are ye who curse and say all manner of evil against Luther; rejoice and be exceeding glad in that day, for great is your reward in heaven; for so persecuted they the apostles, the holy bishops, John Huss, and others who were before Luther!”
Luther’s rejection of free will and his belief that God created evil and forced man to sin, corresponds with a gnostic deity, one of good and evil. This animosity for law, and this embracing of chaos, would coincide with Luther’s hatred for Moses and the Decalogue. Luther once said:
“If Moses should attempt to intimidate you with his stupid Ten Commandments, tell him right out: chase yourself to the Jews.”
Luther also exclaimed: “To the gallows with Moses.” He asserted that Moses “was sent to the Jewish people only and had nothing whatever to do with Gentiles and Christians.” His advice was to “chase that stammering and stuttering Moses,” and moreover affirmed that “Moses must ever be looked upon with suspicion, even as upon a heretic, excommunicated, damned, worse than the Pope and the devil.”
Luther’s hatred for Moses was shared by the early gnostics, who rejected the Old Testament as the work of the “evil god.” The gnostic hatred for Moses, by both Luther and his predecessors, was continued through Nazism. Utilizing Luther as a symbol of German identitarianism and nationalism, the head ideologue of National Socialist ideology, Alfred Rosenberg, expressed his admiration for Luther’s rejection of Moses, writing: “Luther did cast aside the Jews and their lies, and declared that he no longer had anything to do with Moses.”
The rejection of the Old Testament is utterly contrary to the Catholic truth, but it was accepted by both Luther and the Nazis, but at the root of it all, it was taught and pushed for by Marcion and the gnostic heretics of old. Rosenberg acknowledged the Marcionite and gnostic rejection of the Old Testament books and upheld it in opposition to the Catholic Church:
“About the year 150, Marcion, who was a Greek, once again represented the Nordic idea of a world order based on organic tension and hierarchical structure. This was in direct contrast to the Semitic conception of a capricious god who exercised a boundless despotism. Marcion therefore rejected the old testament as the book of laws of so false a deity. Similar efforts were made by a few of the Gnostics. But Rome, now racially polluted beyond redemption, was utterly committed to Africa and Syria, and smothered the simple essence of Jesus with the accretions of late Roman goals of world empire and ecumenical church.”
From this we can see the peregrination of the influence from the gnostic sects, to Luther and to later the 19th and 20th century Germans.