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| | A Study of Calvinism: Total DepravityIntroduction
For over three centuries since the culmination of the Protestant Reformation, the doctrines composed by the protestant leader John Calvin have had an increasingly profound effect on the beliefs of innumerable Christians and the whole of Christendom. Although there are few persons still waving the banner of Calvinism as existed in the 16th century, the effects of Calvin’s original doctrines are apparent today. English Calvinism is the most common derivative, thriving in both protestant and Catholic denominations. This contemporary variety of Calvinism is the basis for many modern doctrines such as Original Sin, Predestination, and Eternal Security. As the Christian world moves towards an environment of protestant unitarianism, these doctrines appear to be growing with increasing force and broader acceptance.
The basic principles of Calvinism as will be addressed in this document are concerned with precepts central to the Christian Faith and are eternally important to all persons professing to be disciples of Christ. Concepts such as God’s sovereignty,4 atonement for sin, and many of the rudimental elements of salvation have all been formulated and formalized by Calvinism in the acronym TULIP. Each letter of TULIP is defined as follows:
T: Total Depravity
U: Unconditional Election
L: Limited Atonement
I: Irresistible Grace
P: Perseverance of the Saints
Although Calvin’s original theology often deviates greatly from the doctrines in TULIP, it is the teachings of this acronym that have had the greatest effect on present Christian doctrines. These doctrines have nearly saturated Christian thought during the centuries following there composition. Unfortunately, however, the teachings within TULIP have also tainted Christianity with dangerously fallacious beliefs.
Calvinism and its derivatives have polluted Christianity with doctrines having no scriptural foundation and spiritually devastating consequences. The purpose of this document is to systematically analyze and summarize this doctrine as well as prove the doctrine’s fallacy by reexamining basic biblical principles and all relevant scriptures. Each piece of TULIP is briefly summarized, followed by commentary for each scripture and principle pertaining to the doctrine.
Total Depravity
The principle of Total Depravity contends that as a consequence of the fall of man in the Garden of Eden, every person born into the world is subjected to an irresistibly sinful nature and inherits the guilt and condemnation of Adam’s original sin. As a result of this insuppressible inclination to sin and acquired guilt, man is destined to die directly from the womb, and cannot by his own faculties obey the gospel. In short, man inherits Adam’s sin and cannot answer the calling of God. This doctrine is often called Original Sin or Original Guilt5. Several scriptures are used to support this notion, each of which have a more reasonable interpretation contrary to Calvinism.
Psalms 51:3-5
For I acknowledge my transgressions: and my sin is ever before me. 4Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest. 5Behold, I was shapen in iniquity; and in sin did my mother conceive me.
In this psalm where David is agonizing over his adulterous sin, he says so plainly that he was conceived and born in iniquity. However, as with many of David’s psalms, he is here employing a poetic device to express the extent of his emotion. Several other psalms can be used to support that this statement is indeed a hyperbole (a literary device; a statement that is an extreme exaggeration). Psalm 58:3-4, “The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies. 4Their poison is like the poison of a serpent: they are like the deaf adder that stoppeth her ear.” Do the wicked really speak lies as soon as they are born? Certainly not. Paul uses this same device when speaking to Timothy. 1 Timothy 1:15, “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.” Was Paul truly the worst sinner ever? Absolutely not. In each case, including Psalm 51, the writer is using an exaggeration to more effectively express the extent of the emotion.
Romans 3:9-12
What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; 10As it is written, There is none righteous, no, not one: 11There is none that understandeth, there is none that seeketh after God. 12They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.
This passage is often cited to support the notion that man is indeed totally depraved and lacks the inward capacity to seek God. However, a contextual interpretation of this passage yields a very different result. Paul is describing that the Jews and the Gentiles have each effectively removed themselves from God by their own disobedience. It is concerned with what men do, not what Adam did or the condition in which they are born. This scripture teaches that the whole of mankind has fallen away, but in no sense teaches that man is born in such an incapacitated and sinful state. They have gone out of the way, and have become unprofitable. This scripture implies quite the opposite of the Calvinistic view. By our own will, man has fallen away. This scripture does no more that explain than all of humanity has been permeated by a sinful nature, in no way suggesting that each man is born sinful, or by heredity depraved of the ability to reject sin and choose God.
Romans 8:20-21
For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 21Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
The Calvinistic interpretation of this scripture suggests that vanity here refers specifically to man’s inherent moral depravity. Although this meaning is carried in other passages using the same word, the definition of the original Greek word is not limited to the moral depravity. As is the case here, the alternative denotation of vanity refers to the frailty and mortality of our physical bodies. The apostle’s teaching is that God himself has subject our mortal bodies to eminent physical death according to his own purpose. Likewise, God has also subjected our bodies to death in the hope of an everlasting body. If vanity does not refer to physical infirmities, Paul would be teaching that God himself has caused man to be the slaves of sin. Yet this could not be so. God has called us to be servants of Christ, not slaves of sin [Romans 12:1-2]. Contextually, the same conclusion can be drawn. The surrounding text, particularly verse 23, expresses with little ambiguity that the subject of verse 20 must be mans’ mortal body. Analogous teaching can be found in 2 Corinthians 5 and in 1 Corinthians 15:50-58.
Romans 5:12, 17-18
Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned. 17For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) 18Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.
This passage does not promote the idea that by the effect of Adam’s sin, all are made sinners and consequentially condemned to die from birth. It plainly does not have that meaning. If read carefully and objectively, a much more reasonable interpretation is clear. By Adam’s sin, sin was exposed to the world and death was established as the condemnation of sin. We are condemned to die because all have sinned, not because Adam sinned. Likewise, we are not told that each child inherits Adam’s sin. The parallel statement of the last verse should clarify any uncertainties. Just as Adam’s sin made condemnation available to all men, Christ’s sacrifice makes salvation available to all men. This is the only accurate way to interpret this statement. Neither condemnation nor salvation is unwillingly imposed on all men. They are the opposing consequences of our own decisions.
Romans 8:7-9
Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. 8So then they that are in the flesh cannot please God. 9But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
This passage has no implicit indication that man cannot choose to be spiritual versus being carnal. It does not say that man is born guilty of sin. The original condition of men at birth is not even addressed, neither is the notion that men do not have within their own faculties the ability to please God. These scriptures are only concerned with the carnal mind, the spiritual mind, and which mind is pleasing to God.
1 Corinthians 15:22
For as in Adam all die, even so in Christ shall all be made alive.
As before, this is a parallel statement that cannot be correctly interpreted at face value. If Adam’s sin truly does bring damnation to all men despite our own free will, this scripture would be also expressing that by Christ every man will be saved. Again, condemnation is not imposed on all men any more than salvation is imposed on all men. Refer to comments on Romans 5:12, 17-18.
In each instance, a more reasonable and contextual analysis of the scriptures leads us to a conclusion far from the dogma supposed by Calvinism. Beyond this, however, a plethora of inspired scripture exists that plainly oppose the doctrine of total hereditary depravity. Several passages actually imply that a child is conceived and born in purity, not iniquity, and preserved by the grace of God.
Psalm 71:5-6
For thou art my hope, O Lord GOD: thou art my trust from my youth. 6By thee have I been holden up from the womb: thou art he that took me out of my mother's bowels: my praise shall be continually of thee.
Psalms 139:13-14
For thou hast possessed my reins: thou hast covered me in my mother's womb. 14I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well.
Ecclesiastes 7:27-29
Behold, this have I found, saith the preacher, counting one by one, to find out the account: 28Which yet my soul seeketh, but I find not: one man among a thousand have I found; but a woman among all those have I not found. 29Lo, this only have I found, that God hath made man upright; but they have sought out many inventions.
Ezekiel 28:15
(speaking to the kind of Tyre) Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee.
Each of these passages leads an objective bible student to a conclusion far removed from Calvin’s doctrine. These passages do not teach that men are born guilty of any sin and depraved of the capacity to obey the gospel; rather, they assume man to born in purity, covered by our God’s merciful hands, and untainted by sin, until we seek out iniquity for ourselves. Along this same line of thinking, children are consistently used in the scriptures as model of purity and innocence, not a totally degenerate child of sin.
Matthew 18:1-3
At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? 2And Jesus called a little child unto him, and set him in the midst of them, 3And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.
Matthew 19:13-14
Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them. 14But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.
1 Corinthians 14:20
Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.
What sense would it make for Christ to insist that his disciples be as little children if children are depraved, forsaken, and inherently sinfully? It would make no sense at all. A child’s heart is the model innocence and purity that Christ demands from his followers.
In addition to these principles, there exists another precept in the Bible fully at odds with Total Depravity. This doctrine, if true, would inevitably mean that Adam’s sin, not our own, is the initial and primary cause for our separation from God. According to this doctrine, because of Adam’s fall we are all removed from the graces of God. In light of the scriptures, this teaching cannot be true and is wholly incompatible with the Word. By our own sin and disobedience we separate ourselves from God. We are individually responsible for our own condemnation.
Isaiah 59:1-2
Behold, the LORD's hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: 2But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.
Isaiah 64:6-7
But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away. 7And there is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities.
1 Peter 1:17
And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear:
It is not Adam’s transgression that has caused God to hide his face from his people; rather, our sins, our disobedience, and our own corruption has sentenced us to death. We are judged by our own works, not Adam’s. Adam exposed humanity to sin, and subjected us to the punishment of death by our sins, but he does not make us guilty or dispose to a totally depraved state.
Among the scriptures that oppose teachings of Calvin, there are two that seem to stand out explicitly against both portions of Total Depravity.
Ezekiel 18:18-20
Yet say ye, Why? doth not the son bear the iniquity of the father? When the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live. 20The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.
Titus 2:11-12
For the grace of God that bringeth salvation hath appeared to all men, 12Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.
Humanity is predisposed to sinful inclinations, but the scriptures clearly illustrate that man’s own decisions cause him to be unrighteous, and all men do indeed have the full capacity to accept the graces of God. His grace6 has appeared to all men.
Finally, regarding original sin, an examination of Christ’s earthly manifestation provides compelling evidence that mankind can in no way be guilty of Adam’s original sin. On two particular occasions the writer of Hebrews states plainly that our Redeemer was born in a physical form just as all men and was in all ways subjected to the same nature of mankind.
Hebrews 2:14-18
Forasmuch then as the children are partakers of flesh and blood, [Jesus] also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; 15And deliver them who through fear of death were all their lifetime subject to bondage. 16For verily he took not on him the nature of angels; but he took on him the seed of Abraham. 17Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. 18For in that he himself hath suffered being tempted, he is able to succour them that are tempted.
Hebrews 4:15
For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.
If all men are born inherently sinfully and guilty of iniquity by nature of their human birth, Jesus also would have been subjected to these same consequences. However, such is not the case. The writer of Hebrews expresses that Christ was indeed born in the same state as all men, yet as the savior of all men was found positively infallible. Despite his human birth, Christ was not found guilty of any sin, not even the sin of Adam which Calvinism supposes condemns all men. Original sin is simply incompatible with the scriptures.
| | | Posted 1/5/2007 5:02 PM - 2 comments
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