Total Depravity
Total depravity is the fallen state of man as a result of original sin. The doctrine of total depravity asserts that people are by nature not inclined or even able to love God wholly with heart, mind, and strength, but rather all are inclined by nature to serve their own will and desires and to reject the rule of God. Even religion and philanthropy are wicked to God to the extent that these originate from a human imagination, passion, and will, and are not done to the glory of God. Therefore, in Reformed theology, if God is to save anyone He must predestine, call, or elect individuals to salvation since fallen man does not want to, and is indeed incapable of choosing God.
Total depravity does not mean, however, that people are as evil as possible. Rather, it means that even the good which a person may intend is faulty in its premise, false in its motive, and weak in its implementation; and there is no mere refinement of natural capacities that can correct this condition. Thus, even acts of generosity and altruism are in fact egoist acts in disguise. All good, consequently, is derived from God alone, and in no way through man.
Nonetheless, the doctrine teaches optimism concerning God's love for what he has made and God's ability to accomplish the ultimate good that he intends for his creation. In particular, in the process of salvation, God overcomes man's inability with his divine grace, though the precise means of this overcoming varies between the theological systems. The differences between the solutions to the problem of total depravity revolve around the relation between divine grace and human free will – namely, whether it is efficacious grace that human free will cannot resist, as in Calvinism, or prevenient grace enabling the human will to choose to follow God, as in Arminianism and Molinism.
Total depravity does not mean, however, that people are as evil as possible. Rather, it means that even the good which a person may intend is faulty in its premise, false in its motive, and weak in its implementation; and there is no mere refinement of natural capacities that can correct this condition. Thus, even acts of generosity and altruism are in fact egoist acts in disguise. All good, consequently, is derived from God alone, and in no way through man.
Nonetheless, the doctrine teaches optimism concerning God's love for what he has made and God's ability to accomplish the ultimate good that he intends for his creation. In particular, in the process of salvation, God overcomes man's inability with his divine grace, though the precise means of this overcoming varies between the theological systems. The differences between the solutions to the problem of total depravity revolve around the relation between divine grace and human free will – namely, whether it is efficacious grace that human free will cannot resist, as in Calvinism, or prevenient grace enabling the human will to choose to follow God, as in Arminianism and Molinism.
