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Total Depravity as the Inability to Repent and Believe
The Canons of Dort is a document that resulted from the series of meetings held by the Dutch Reformed Church in the Netherlands in 1618–19 to address theological differences between the followers of Jacob Arminius and the followers of John Calvin. Three articles are quoted to support the definition above of total depravity.
Article 3 stated, “Therefore, all people are conceived in sin and are born children of wrath, unfit for any saving good, inclined to evil, dead in their sins, and slaves to sin; without the grace of the regenerating Holy Spirit they are neither willing nor able to return to God, to reform their distorted nature, or even to dispose themselves to such reform.” The distinction in their view is that people do not become children of wrath due to their sinful acts, but they enter the world as children of wrath. Also, sinners are unable to return to God apart from the regenerating work of the Spirit. In other words, sinners must be saved to return to God.
Article 9 stated, “The fact that many who are called through the ministry of the gospel do not come and are not brought to conversion must not be blamed on the gospel, nor on Christ, who is offered through the gospel, nor on God, who calls them through the gospel and even bestows various gifts on them, but on the people themselves who are called.” Although the confession claimed sinners cannot return to God unless they are first regenerated, article 9 blames sinners when they are not converted.
Article 14 stated, “Faith is a gift of God, not in the sense that it is offered by God for man to choose, but that it is in actual fact bestowed on man, breathed and infused into him. Nor is it a gift in the sense that God bestows only the potential to believe, but then awaits assent—the act of believing—from man’s choice; rather, it is a gift in the sense that he who works both willing and acting and, indeed, works all things in all people produces in man both the will to believe and the belief itself.” Other Christians view salvation as the gift of God and faith as the means for that salvation. The confession, however, views faith as the gift of God, which he gives to only some people. Thus, only those people who have been given a gift of faith will be saved.
The doctrine of total depravity is explained as total inability in the writings of some theologians. James Boice and Philip Ryken explained, “In this sad and pervasively sinful state we have no inclination to seek God, and therefore cannot seek him or even respond to the gospel when it is presented to us. In our unregenerate state, we do not have free will so far as ‘believing on’ or ‘receiving’ Jesus Christ as Savior is concerned.” They clarified that unbelievers “cannot” respond to the gospel by repenting and believing in Jesus when it is presented. Consistent with article 3 in the Canons of Dort, they taught that a person believes in Jesus after they are born again.
Mark DeVine wrote, “Humanity’s fall into sin results in a condition that must be described in terms of spiritual blindness and deadness and in which the will is enslaved, not free.” DeVine continued, “We need to ask whether the Arminian insistence that the work of the Holy Spirit frees the will to either repent and believe or refuse to do so does not evidence a deeper misunderstanding of the nature of depravity itself.” John Piper wrote, “Faith is the evidence of new birth, not the cause of it.”105 “Regeneration precedes faith,” R. C. Sproul explained. He added, “We do not believe in order to be born again; we are born again in order to believe.” R. Albert Mohler Jr. also affirmed that regeneration precedes faith:
In the mystery of the sovereign purposes of God and by his sheer grace and mercy alone, the Word was brought near to us. As a result, we were called, made alive, and regenerated. We then believed what we otherwise would never have been able to believe, and we grasped hold of it, knowing that it is the sole provision of our need. We came to know of our need and of God’s response and provision for us in Christ, and then we came to know of our necessary response of faith, repentance, confession, and belief.
According to these views of total depravity, spiritual blindness and deadness results in the enslavement of the human will so that people do not have the ability to repent and believe the message of the gospel unless they are first regenerated, or born again.
Adam Harwood, “A Critique of Total Depravity,” in Calvinism: A Biblical and Theological Critique
The Canons of Dort is a document that resulted from the series of meetings held by the Dutch Reformed Church in the Netherlands in 1618–19 to address theological differences between the followers of Jacob Arminius and the followers of John Calvin. Three articles are quoted to support the definition above of total depravity.
Article 3 stated, “Therefore, all people are conceived in sin and are born children of wrath, unfit for any saving good, inclined to evil, dead in their sins, and slaves to sin; without the grace of the regenerating Holy Spirit they are neither willing nor able to return to God, to reform their distorted nature, or even to dispose themselves to such reform.” The distinction in their view is that people do not become children of wrath due to their sinful acts, but they enter the world as children of wrath. Also, sinners are unable to return to God apart from the regenerating work of the Spirit. In other words, sinners must be saved to return to God.
Article 9 stated, “The fact that many who are called through the ministry of the gospel do not come and are not brought to conversion must not be blamed on the gospel, nor on Christ, who is offered through the gospel, nor on God, who calls them through the gospel and even bestows various gifts on them, but on the people themselves who are called.” Although the confession claimed sinners cannot return to God unless they are first regenerated, article 9 blames sinners when they are not converted.
Article 14 stated, “Faith is a gift of God, not in the sense that it is offered by God for man to choose, but that it is in actual fact bestowed on man, breathed and infused into him. Nor is it a gift in the sense that God bestows only the potential to believe, but then awaits assent—the act of believing—from man’s choice; rather, it is a gift in the sense that he who works both willing and acting and, indeed, works all things in all people produces in man both the will to believe and the belief itself.” Other Christians view salvation as the gift of God and faith as the means for that salvation. The confession, however, views faith as the gift of God, which he gives to only some people. Thus, only those people who have been given a gift of faith will be saved.
The doctrine of total depravity is explained as total inability in the writings of some theologians. James Boice and Philip Ryken explained, “In this sad and pervasively sinful state we have no inclination to seek God, and therefore cannot seek him or even respond to the gospel when it is presented to us. In our unregenerate state, we do not have free will so far as ‘believing on’ or ‘receiving’ Jesus Christ as Savior is concerned.” They clarified that unbelievers “cannot” respond to the gospel by repenting and believing in Jesus when it is presented. Consistent with article 3 in the Canons of Dort, they taught that a person believes in Jesus after they are born again.
Mark DeVine wrote, “Humanity’s fall into sin results in a condition that must be described in terms of spiritual blindness and deadness and in which the will is enslaved, not free.” DeVine continued, “We need to ask whether the Arminian insistence that the work of the Holy Spirit frees the will to either repent and believe or refuse to do so does not evidence a deeper misunderstanding of the nature of depravity itself.” John Piper wrote, “Faith is the evidence of new birth, not the cause of it.”105 “Regeneration precedes faith,” R. C. Sproul explained. He added, “We do not believe in order to be born again; we are born again in order to believe.” R. Albert Mohler Jr. also affirmed that regeneration precedes faith:
In the mystery of the sovereign purposes of God and by his sheer grace and mercy alone, the Word was brought near to us. As a result, we were called, made alive, and regenerated. We then believed what we otherwise would never have been able to believe, and we grasped hold of it, knowing that it is the sole provision of our need. We came to know of our need and of God’s response and provision for us in Christ, and then we came to know of our necessary response of faith, repentance, confession, and belief.
According to these views of total depravity, spiritual blindness and deadness results in the enslavement of the human will so that people do not have the ability to repent and believe the message of the gospel unless they are first regenerated, or born again.
Adam Harwood, “A Critique of Total Depravity,” in Calvinism: A Biblical and Theological Critique
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