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[edit] Definition of the doctrine in the Catholic Church

Many of the early Church Fathers affirmed the freedom of the will in man, laying the responsibility for whether any particular person followed virtue or vice on them, while also maintaining the need for grace from God in salvation.^[6]

Writing against the monk Pelagius, whom he understood as teaching that man's nature was unaffected by the Fall, or at least was only weakened in the Fall, and that he was free to follow after God apart from divine intervention, Augustine developed the doctrine of original sin and, Calvinists contend, the doctrine of total inability. Augustine's views prevailed in the controversy, and Pelagius' teaching was condemned as heretical at the Council of Ephesus (431) and again condemned in the moderated form known as semi-Pelagianism at the second Council of Orange (529). Augustine's idea of "original" (or inherited) guilt was not shared by all of his contemporaries in the Greek-speaking part of the church and is still not shared in Eastern Orthodoxy or Eastern Catholicism.

[edit] Objections to total depravity

The Catholic Church maintains that man cannot "be justified before God by his own works,... without the grace of God through Jesus Christ,"^[7] thereby rejecting Pelagianism in accordance with the writings of Augustine and the Second Council of Orange (529).^[8] However, the Catholic Church disagrees with the Protestant doctrine of total depravity, because the Catholic Church maintains man retained a free but wounded will after the Fall.^[9] Referring to Scripture and the Church Fathers,^[10] Catholicism views man's free will as deriving from being made in God's image.^[11] Accordingly, the Catholic Church condemned as heresy any doctrine asserting "since Adam's sin, the free will of man is lost and extinguished".^[12]

There are some Protestant groups that disagree with the doctrine of total depravity. Some followers of Charles Finney align themselves more with Pelagius than with Augustine regarding man's fallen nature.^{[citation needed]}

The doctrine of total depravity was affirmed by the Five articles of Remonstrance and by Jacobus Arminius himself, and John Wesley, who strongly identified with Arminius through publication of his periodical The Arminian, also advocated a strong doctrine of inability.^[13] Some Reformed theologians have mistakenly used the term "Arminianism" to include some who hold the Semipelagian doctrine of limited depravity, which allows for an "island of righteousness" in human hearts that is uncorrupted by sin and able to accept God's offer of salvation without a special dispensation of grace.^[14] Although Arminius and Wesley both vehemently rejected this view, it has sometimes inaccurately been lumped together with theirs (particularly by Calvinists) because of other similarities in their respective systems such as conditional election, unlimited atonement, and prevenient grace. In particular, prevenient grace is seen in many of these systems as giving humans back the freedom to follow God in one way or another.

One refutation of the doctrine is that it implicitly rejects either God's love or omnipotence. That is, it is argued that if God is both loving and omnipotent, then God would not have allowed mankind to become totally corrupt. Thus, total depravity would imply God is either not all-loving or not omnipotent. This refutation relies, however, on an insistence that man can know God's thoughts and plans, and therefore judge His actions.

Advocates of total depravity offer a variety of responses to this line of argumentation. Wesleyans suggest that God endowed man with the free will that allowed humanity to become depraved and he also provided a means of escape from the depravity. Calvinists note that the argument assumes that either God's love is necessarily incompatible with corruption or that God is constrained to follow the path that some men see as best, whereas they believe God's plans are not fully known to man and God's reasons are his own and not for man to question (compare Rom. 9:18-24; Job 38:1-42:6). Some particularly dislike the Calvinist response because it leaves the matter of God's motives and means largely unresolved, but the Calvinist sees it merely as following Calvin's famous dictum that "whenever the Lord shuts his sacred mouth, [the student of the Bible] also desists from inquiry."^[15]

[edit] See also

• History of Calvinist–Arminian debate
• Incurvatus in se

[edit] Footnotes