T H E O L O G I C A L L Y T H IN K IN G
The Doctrine of Depravity
By B r. Gerald B . Stanton
L ike the words deity and trinity, the word depravity is not found in the Bible, but the doctrine which it represents is thoroughly Biblical as well as theological. Scripture every where testifies to the corrupt moral nature of man and his natural bias toward evil, while human experience confirms and illustrates this judg ment. The downward pull of human depravity has been likened to a heav ily loaded freight train rushing down a steep grade, the train having no brakes to arrest its downward course. It is to be expected that a doctrine with such serious implications would often be misunderstood or attacked. Such indeed has been the case. There are many theories concern ing depravity. Several early theories have attempted to trace the fallen nature of man and the responsibility of his sin to human finiteness or to the idea that the human body is in herently evil. The thought expressed was that sin rises out of physical rather than moral limitations or that the newly created soul becomes de praved upon its first contact with mortal flesh. Pelagian’s view was that the Adamic sin carried no racial guilt or consequences, its sole effect upon posterity being that of a bad exam ple. This denial of imputation and human depravity is carried on today by Unitarians and is found in all other cults which teach an inherent goodness within man and deny that he is “ dead in trespasses and sin.” The theory of evolution has fa thered the idea that sin is nothing by way of a positive evil but rather a necessary implication with earlier
has a bias toward evil. The thoughts of his heart are only evil continually (Gen. 6:5). His understanding is darkened and alienated from the life of God (Eph. 4:18). His affections are “ vile” (Rom. 1:26) and his mind and conscience are “ defiled” (Titus 1:15). His carnal mind is “ enmity against God” for it is not subject to the law of God (Rom. 8:7). He is moti vated by a preference for self rather than for God. Apart from divine aid, his trend is always down. (3) Not entirely devoid of moral qualities of human righteousness. Failure to see this point has caused a great deal of prejudice against the doctrine of depravity. The Reformers were careful to point out that total inability does not mean that man is unable to do “ natural good” or “ civil righteousness.” No man is so degraded that there is not some good in him, though he has nothing which com mends him to a thrice holy God (Isa. 6:3-5). It is doubtful if any man has ever achieved the greatest intensity of human sin; indeed, it is impossible to commit all sins simultaneously. Some sins logically exclude others; for example, it is impossible to be a spendthrift and a miser at the same time. (4) Potentially able of every sin. The penalties of law and the pres sures of society may deter entrance into every form of sin. Nevertheless, the Bible insists that the natural man is potentially able to commit every sin. Romans 3:9-23 is the classic pas sage, while 2 Timothy 3:2-4 enu merates some of the character traits which spring from depravity. (5) No righteousness to offer God. The sinner is devoid of personal mer it; his civil righteousness is unaccept able. The very best that man has to present is counted before infinite Holiness as filthy rags (Isa. 64:6). The doctrine of depravity is of in estimable value inasmuch as it is the important background for the doc trine of salvation. Man has no suf ficient. perspective whereby he may view himself as God sees him. The doctrine of depravity “ reflects God’s estimation of man” (Chafer), and as such gives him strong incentive to flee to the refuge of the cross and identify himself with the righteous ness which is in Christ (2 Cor. 5:21).
brute impulses. Liberalism has denied human depravity under the assump tion that humanity is linked with the divine. Neo-orthodoxy, however, has reversed this trend with a solid in sistence upon man’s essential sinful ness and the loss of the divine image. But as helpful as this may be, neo orthodoxy remains powerless to shed light upon problems of sin and salva tion as long as it continues to degrade the narrative of Adam’s creation and fall to the level of a myth and re fuses the sure foundation of an in spired Bible. Controversies over Chris tian doctrine are not settled in the realm of human thought but in the declarations of the infallible Word. The conservative view: Since the doctrine of depravity is somewhat complicated, instead of attempting a simple definition, let us rather ex amine its several parts. (1) A nature which is fallen. Depravity speaks of the corruption of man’s moral na ture and of the guilt and death which come upon all men as the direct con sequence of their participation in Adam’s sin. In the sense that deprav ity envelopes the whole man and in cludes the entire race, it is often de lineated as “total depravity.” Paul declares that the old nature is cor rupt and that we are all “ . . . by nature the children of wrath, even as others” (Eph. 2:3; 4:22). The heart is “ deceitful” and “ desperately wick ed” (Jer. 17:9). “Man is born unto trouble” (Job 5:7). (2) A trend which is always away from God. It is not the natural in clination of man to follow after God. Rather, he is prone to depart. He
Prayer for a New Work of Love O God, I have tasted Thy goodness, and it has both satisfied me and made me thirsty for more. 1 am painfully conscious of my need of further grace. I am ashamed of my lack of desire. O God, the Triune God, I want to want Thee; l long to be filled with longing; l thirst to be made more thirsty still. Show me Thy glory, l pray Thee, that so I may know Thee indeed. Begin in mercy a new work of love within me. Say to my soul, "Rise up, my love, my fair one, and come ctwdy." Then give me grace to rise and follow Thee up from this misty low land where 1 have wandered so long. In Jesus’ Name, Amen. (Included in "The Pursuit of God,” Christian Publications, Inc., Harrisburg, Pa.)— A. IF. Tozer
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