 Luther raises various objections to Erasmus’s definition (for Erasmus’s replies, see 1529 [1999: 261–91]). First, he points out that as free choice applies to God and angels, Erasmus is wrong to define it as applying only to human will. Second, he argues it is misleading to apply the term “free” to human choice, as this would wrongly imply that a human being “can do and does, in relation to God, whatever it pleases, uninhibited by any law or any sovereign authority”, which Luther takes for granted is not what Erasmus has in mind. The human will clearly cannot simply do as it pleases when it comes to matters of eternal salvation, as if it operated in a normative vacuum. Rather, the will is obliged by God to act in different ways, so it is only free insofar as it fails to do so because it is “vertible” or “mutable”, by failing to do what is required of it by being turned away from the good, which is hardly a form of freedom to be admired, as Augustine and others have noted. Thus, while Erasmus’s attempted definition confuses matters, Luther argues that the question at issue is therefore whether human beings have the capacity to actively and legitimately turn their will to follow or not follow what God has made it right to do—so Luther says that when he uses “free choice” in what comes next, he will be using it in this way.