Until quite recently, I’ve held what many might consider to be an extreme view of Total Depravity; I believed everyone (including myself) will always make the most evil choice God allows them to make every time they make a choice, and that the only reason we do not act like Satan at every instant is the restraining grace of God. I can no longer hold this position, partly due to this verse: “But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. For every man shall bear his own burden.” (Ga 6:4-5) I am unable to make sense of this text, and many others like it, without abandoning my former position, so … I let it go, it’s history.
Evidently, there are degrees of real moral freedom within the boundaries of Total Depravity, such that we have some practical potential to do better or worse within these boundaries according to our own personal choices. Our depravity is evidently total in scope in the sense that all we do is tainted with sin (Is 64:6): we cannot ever do anything perfectly good (Ro 3:12), with 100% pure motives. (Pr 20:9)
However, while we may not be able to make any single choice with perfect motives, it is also evident we have some practical control of how far away we deviate from God’s perfect standard as we choose; we operate within some range of badness, and we can choose to be better or worse within this range. (2Ti 3:13) So, it appears that we are not totally depraved in degree, only in scope.
This is how we experience reality: we have moral freedom to make better or worse choices within some theoretical range of moral goodness, and this is also how God treats us (Mt 12:41); so, it makes sense that this is the reality, not just an illusion. Where these boundaries ultimately come from and how they appear within and impact each individual is mysterious, but a few things appear to be clear about it.
As a foundation, no human except Christ Jesus has ever been perfectly good at any moment (Mk 10:18); all the rest of us are rebels (Is 53:6), some more than others (Ge 13:13), but we’re all guilty (Ro 3:19), and God is perfectly just in punishing us in our rebellion. (Ps 145:17) We’re all sinners (1Jn 1:8) in need of a Savior to save us from this condition: we cannot save ourselves. (Ep 2:8-9)
That said, it is evidently also clear that we are not all equally bad; some of us make worse choices in our total depravity than others, and this difference is something we ourselves can and ought to control. God may even tend to reveal the gospel to those who are trying to make better choices within their unique range of moral ability (Ps 50:23), to those seeking eternal life. (Is 55:6-7)
This is not salvation by works; it is still God choosing to show mercy to the underserved (Ro 9:16), but it may also be God showing mercy to those who — though undeserving — are at least seeking mercy, trying their best (Ro 2:6-7), as bad as it is, within their own, unique degree of moral capability and freedom. (1Ti 1:13)
We perceive we are responsible to make the best choices we can, that it is up to each of us as individuals to do so, of our own free will, and that we don’t always want to make the most evil choice available to us, and that our actions are not all predetermined or compelled by any internal or external forces. Most importantly … we are commanded to live accordingly, and not assume we have no practical control or influence in determining our eternal destiny (Ps 50:23), but that we pursue God and His kingdom with all our might. (Lk 13:24)
If this is how we experience reality, and it is also how God describes reality, and it is also how He actually treats us, there’s sufficient reason to try to interpret all of scripture in accord with this perspective.
Well said sir. I will ruminate on this. Clarity about the meaning of life, brings content when all of life is discontent. These earthen vessels risen from the elements are mysterious and at odds with the peace, contentment we seek. Being anxious for nothing brings death to this mortal vessel.
Thank you. Back to fundamentals for me.
How bad we each are compared to perfection is impossible to tell. If perfection is a 10 and total wickedness is 0, where do we, or anyone else fall? Anything above a 0 is presumption because we have no way of knowing for sure.
We may, as we are constantly doing, compare ourselves with others and think we are better or worse, and we may have some sense of this if we are saturated with Torah. However, what no one can do is properly assess how well someone else is doing within their particular range of moral freedom. Are they struggling between 2 and 3, constantly choosing closer to 3? Even if we’re cruising between 6 and 7, yet constantly choosing closer to 6, who then is really doing better in God’s eyes?
This perspective also does not preclude us coming to God and asking Him to help us, acknowledging that we cannot do what we ought to do without His aid. We may acknowledge limitation and dependency without abandoning personal responsibility and capability. We integrate these concepts by only expecting God to help us when we are trying our best to follow Him; we don’t expect Him to help us and then go on in our rebellion, heedless of His commands, expecting Him to do everything for us on His own. The union is evidently mysteriously synergistic, God equipping and enabling us as we are pursuing Him with all our heart as well as we can.
The doctrine of Total Depravity is evidently unique to certain traditions within Christianity and is interdependent with the doctrine of Salvation; though other religions acknowledge human moral weakness, they all presume there is some goodness in Man. Note the following Grok discussion.
Q. What does the Bible say about the depravity of man?
A. The Bible addresses the depravity of man—often understood as humanity’s sinful nature or inclination toward evil—through several key passages. The doctrine of total depravity, a theological concept emphasizing that every part of human nature is corrupted by sin, is supported by various verses. Below are some significant scriptures that speak to this idea, along with brief explanations:
Genesis 6:5 – “And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.” This verse, set before the Flood, describes the extent of human corruption, stating that mankind’s thoughts and desires were persistently evil, highlighting a pervasive sinful nature.
Psalm 51:5 – “Behold, I was shapen in iniquity; and in sin did my mother conceive me.” King David acknowledges that he was born with a sinful nature, suggesting that sinfulness is inherent in humanity from birth.
Jeremiah 17:9 – “The heart is deceitful above all things, and desperately wicked: who can know it?” This verse emphasizes the corrupt and deceptive nature of the human heart, indicating that mankind’s inclinations are naturally toward wickedness.
Romans 3:10-12 – “As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.” Quoting from Psalms, Paul underscores that no one is inherently righteous or naturally seeks God, illustrating universal human depravity.
Romans 5:12 – “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:” This passage traces sin’s origin to Adam, explaining that all humanity inherits a sinful nature, leading to universal spiritual and physical death.
Ephesians 2:1-3 – “And you hath he quickened, who were dead in trespasses and sins; Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.” This describes humanity as spiritually dead in sin, following worldly desires and being “by nature” under God’s wrath, reinforcing the idea of inherent depravity.
These verses collectively paint a picture of humanity as fallen, inherently sinful, and incapable of achieving righteousness without divine intervention. The Bible uses strong language to convey that all people are affected by sin, impacting their thoughts, actions, and relationship with God. The theological concept of total depravity, while more explicitly developed in later Christian doctrine (e.g., by Augustine or Calvin), finds its roots in these and similar passages.
Q: Is this doctrine unique to Christianity and or Judaism?
A: The doctrine of the depravity of man, as articulated in the Bible and particularly emphasized in Christian theology (e.g., total depravity in Reformed traditions), is not entirely unique to Christianity or Judaism but has distinct expressions within these faiths. Below, I’ll explore how this concept appears in Christianity, Judaism, and other major religious traditions, focusing on whether similar ideas exist elsewhere.
>> Christianity: In Christianity, the doctrine of total depravity, especially prominent in Reformed (Calvinist) theology, teaches that humanity is thoroughly corrupted by sin due to the Fall (Genesis 3). As seen in verses like Romans 3:10-12 (“There is none righteous, no, not one”) and Ephesians 2:1-3 (“dead in trespasses and sins”), all aspects of human nature—mind, will, and emotions—are affected by sin, rendering people incapable of pleasing God without divine grace. This is central to Christian soteriology, particularly in Protestant traditions, where salvation is seen as entirely God’s work through grace (e.g., Ephesians 2:8-9). While not all Christian denominations emphasize total depravity to the same degree (e.g., Arminianism or Catholicism allow for more human cooperation with grace), the general idea of human sinfulness is universal in Christianity.
>> Judaism: Judaism, from which Christianity emerged, shares some foundational ideas about human sinfulness but articulates them differently. The Hebrew Bible (Tanakh), which the Old Testament draws from, acknowledges human inclination toward sin. For example:Genesis 6:5 (“every imagination of the thoughts of his heart was only evil continually”) reflects a view of widespread human wickedness. Genesis 8:21 (“for the imagination of man’s heart is evil from his youth”) suggests an inherent tendency toward sin.
However, Judaism generally does not embrace the concept of total depravity as Christianity does. Instead, Jewish theology often emphasizes the yetzer hara (evil inclination) and yetzer hatov (good inclination), teaching that humans have both a propensity for sin and the capacity for good. Free will is central, and individuals can overcome sin through obedience to the Torah, repentance, and good deeds. The idea of inherited sin (original sin) from Adam, as in Christianity, is less prominent in mainstream Jewish thought. Rabbinic Judaism focuses on human responsibility and the ability to choose righteousness, as seen in texts like Deuteronomy 30:19 (“choose life, that both thou and thy seed may live”). Thus, while Judaism recognizes human moral weakness, it typically rejects the notion that humans are wholly incapable of good without divine intervention.
Other Religious Traditions – To determine if the concept of human depravity is unique to Christianity and Judaism, let’s examine other major world religions:
>> Islam: Islam acknowledges human weakness and propensity to sin but does not teach total depravity. The Quran describes humans as prone to forgetfulness and error (e.g., Surah 20:115, where Adam disobeys but is not seen as passing sin to all humanity). Humans are created with fitrah (a natural inclination toward God), but they can stray due to weakness or temptation. Unlike Christianity’s view of inherited sin, Islam holds that each person is responsible for their own actions, and sincere repentance can restore one’s relationship with Allah. The concept of total inability to do good without divine grace is absent.
>> Hinduism: Hinduism does not have a direct equivalent to total depravity. The concept of maya (illusion) and karma suggests that humans are bound by ignorance and the consequences of their actions, which can lead to moral failings. However, the soul (atman) is divine and inherently pure, and liberation (moksha) is achieved through knowledge, devotion, or good works. The idea of universal human corruption is not emphasized; instead, moral failings are seen as part of the cycle of samsara, which can be transcended.
>> Buddhism: Buddhism focuses on human suffering (dukkha) caused by ignorance, attachment, and craving, rather than sin or depravity. While humans are seen as trapped in delusion, this is not equated with an inherent moral corruption as in Christian total depravity. The Buddha taught that enlightenment is attainable through personal effort (e.g., the Eightfold Path), suggesting human potential for good. The concept of an inherited sinful nature is absent.
>> Other Traditions: In Zoroastrianism, humans have free will and face a cosmic struggle between good and evil, but there’s no doctrine of total depravity. Similarly, indigenous and animistic traditions often lack a concept of universal human corruption, focusing instead on balance, community, or harmony with nature.
Is the Doctrine Unique? The doctrine of total depravity, as fully developed in Christian theology, is largely unique to Christianity, particularly in its Reformed expressions. While Judaism shares some scriptural foundations (e.g., Genesis 6:5, Jeremiah 17:9), it emphasizes human free will and the ability to choose good, rejecting the idea of total inability. Other major religions recognize human moral weakness or propensity to err but do not frame it as a universal, inherited corruption that renders humanity incapable of good without divine grace. The Christian emphasis on original sin and total depravity, rooted in interpretations of the Fall, sets it apart from Judaism and other faiths, which tend to focus on human potential for righteousness or liberation through effort, repentance, or knowledge.
Additional Notes: The uniqueness of total depravity in Christianity is tied to its soteriological implications: it underscores the necessity of Christ’s atonement and grace for salvation, a perspective not paralleled in other religions. Some Christian denominations (e.g., Eastern Orthodoxy, Catholicism) modify the concept, emphasizing human woundedness rather than total inability, which brings them closer to Jewish or Islamic views of human nature.