In the first article he resurrects the assertion (which I already debunked) that Calvinists are Nestorians or "proto-Nestorians":
Here, St. Athanasius rebukes the Proto-Nestorians and by extension, their modern day re-incarnation, the Calvinists. So, we now officially have five well-known Calvinists who have made pro-Nestorian statements: A.A. Hodge, R.J. Rushdoony, Eric Svendson, Turretinfan and John W. Robbins co-author, Sean Gerety.Mr. Dyer is being a little misleading in presenting things this way. Speaking only for myself and A.A. Hodge, our comments were that Nestorius was false accused of holding Nestorianism. Jay's comment suggests something else to the reader.
What about the substance of what Athanasius wrote? Is it opposed to Reformed theology? On the contrary, Athanasius properly distinguishes between the human and divine natures, even while affirming the unity of the person: "But the Word Himself offered His own Body on our behalf that our faith and hope might not be in man, but that we might have our faith in God the Word Himself." And again: "For humanly He enquires where Lazarus is laid, but raises him up divinely."
Athanasius even mentions the issue of the substitutionary atonement: "And it has been made plain to all that not for His own sake but for ours He underwent all things, that we by His sufferings might put on freedom from suffering and incorruption [1 Corinthians 15:53], and abide unto life eternal." And again: "But in the same body in which He was when he washed their feet, He also carried up our sins to the Tree [1 Peter 2:24]."
The second article resurrects the assertion that Calvinists are Manicheans (which I already debunked). The second article primarily relies on Gregory of Nyssa. The bigger part of my response will have to wait for another time, where I will argue that although Gregory of Nyssa does not make reference to "original sin" as such (that term is one that has historically been more popular in the West, especially following Augustine), Gregory inconsistently affirms various of the aspects of it, namely those aspects that are the most clear from Scripture. The lesser part of the response (and an adequate response to the quotation provided from Gregory) is that like Gregory of Nyssa we oppose dualism of the kind that posits two distinct first causes: one good and one evil. Thus, we avoid the charge of Manicheanism or even any reasonable accusation of tendency thereto.