Man's Total Depravity

Reformed theology uses a simple acronym that expresses the five points of Calvinism: TULIP. As I work through these five points over the course of five posts it is my intent purpose to help clear away many of the misconceptions my Arminian friends and family hold. Mainly the frustration lies, in the end, of why doctrine is even important at all. This clamor is essentially heard on their side, "Why can't we just get along and agree on the essentials?" This, I will save for the sixth post even though it might make sense to start out with it. But I will answer in short: We are not able to agree because there is really nothing to agree on as we will presently see beginning with this doctrine.

The text that Calvin argues from is also the same one that R.C. Sproul refers to about this same topic in his book, Chosen by God. The text is found in the third chapter of Romans verses 10-18. I will quote it in full here to begin our study on the total depravity of mankind, or the "T" in our acronym. I am reading from the ESV:

"None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good,m not even one. Their throat is an open grave; they use their tongues to deceive. The venom of asps is under their lips. Their mouth is full of curses and bitterness. Their feet are swift to shed blood; in their paths are ruin and misery, and the way of peace they have not known. There is no fear of God before their eyes."

It definitely seems obvious that man does not, nor can he, pursue God. It is a proclamation about the nature of mankind in general. You and I are included in it irrespective of belief. But before we dissect it and seek to place conditions upon it I want to define for you what the theological term for total depravity is.

There are two ways to look at it; one positive and one negative. In order to stay somewhat brief, I will look only at the positive. Positively, total depravity means that "corruption extends to every part of man's nature, to all the faculties and powers of both soul and body and (2) that there is no spiritual good, that is, good in relation to God, in the sinner at all, but only perversion."1

However, there is another term we must look to at the same time; it is called total inability. Total inability specifically addresses the spiritual aspect of man's fallen-ness. This is not to say (in the negative) that man is not able to do anything good or virtuous. All reformed theologians acknowledge that this is true. But it does say that these virtuous actions "are not prompted by love to God, or by any regard for the will of God as requiring them."2 Responding to such critics that would suggest that man is able to seek after God and find him, R.C. Sproul explains that these people really are not seeking God but the things that He gives - his benefits. I would attest that this is true from my own experience. The texts that suggest we are capable of seeking after God, i.e., "seek the Lord while he may be found", "seek and you will find", etc., the context must be in view to unlock the secret found therein. Calvin reminds us that it is God's grace that he does not restrain the human heart from doing all that it would be capable of doing. No, not all are murderers and some have led decent lives. But if God, in his mercy, does not restrain the flesh in mankind then who can know what we would be capable of doing? "Thus God, by his providence, curbs the perverseness of nature, preventing it from breaking forth into action, yet without rendering it inwardly pure."3

Now to address those who deny man's total depravity namely those in the Arminian camp. Nazarenes, Assemblies of God, Methodists and others associated with them when attempting to explain man's spiritual ability to choose God exercises use of a term called gracious ability. This term simply means that God imparts His common grace to all men enabling them to turn to God and believe. This is a fallacy on its face towards all the biblical evidence available and for the evidence I laid out above. Furthermore, Calvin points to the need of a total regeneration and this is the work of Christ's gracious mercy beforehand; not to mention a violation of basic human reason and logic, "Grant that there is nothing in human nature but flesh, and then extract something good out of it if you can...The statement of our Lord is, that a man must be born again, because he is flesh."4 It is the mind that must be renewed totally, completely, fully and radically. The antithesis to flesh is the Spirit. They are in contrast to each other; there is no middle ground which man can play on and own for himself.

In conclusion, there are a number of objections that may be lodged denying the doctrine of man's total depravity and his total inability. I will list them her in brief: 1. It is inconsistent with moral obligation. 2. It removes all motive for exertion. 3. That it encourages delay in conversion. All of these are easily handled and for any who would seriously desire the answers to them I will quote from Berkhof directly from whence I received this information.

-Joe




1 Berkhof, Louis, Systematic Theology; Eerdmans; 1932 (1996) p. 247.
2 ibid, p. 247.
3 Calvin, John, The Institutes of the Christian Religion; 1975 Eerdmans, Book II Chapter 3; Section 3; p. 252.
4 ibid, p. 249.