Basic HTML Version
237
which man commits is a fresh decision against God. The statement that man is a sinner does
not mean that he is in a state or condition of sin, but that he is actually engaged in rebellion
against God. As Adam we turned away from God, and “he who commits this apostasy can do no
other than repeat it continually, not because it has become a habit, but because this is the
distinctive character of this act.” Man cannot reverse the course, but continues to sin right
along. The Bible never speaks of sin except as the act of turning away from God. “But in the
very concept of ‘being a sinner’ this act is conceived as one which determines man’s whole
existence.” There is much in this representation that reminds one of the realistic representation
of Thomas Aquinas.
5. OBJECTIONS TO THE DOCTRINE OF TOTAL DEPRAVITY AND TOTAL INABILITY.
a. It is inconsistent with moral obligation.
The most obvious and the most plausible objection
to the doctrine of total depravity and total inability, is that it is inconsistent with moral
obligation. It is said that a man cannot be held justly responsible for anything for which he has
not the required ability. But the general implication of this principle is a fallacy. It may hold in
cases of disability resulting from a limitation which God has imposed on man’s nature; but it
certainly does not apply in the sphere of morals and religion, as already pointed out in the
preceding. We should not forget that the inability under consideration is self-imposed, has a
moral origin, and is not due to any limitation which God has put upon man’s being. Man is
unable as a result of the perverted choice made in Adam.
b. It removes all motives for exertion.
A second objection is that this doctrine removes all
motives for exertion and destroys all rational grounds for the use of the means of grace. If we
know that we cannot accomplish a given end, why should we use the means recommended for
its accomplishment? Now it is perfectly true that the sinner, who is enlightened by the Holy
Spirit and is truly conscious of his own natural inability, ceases from work-righteousness. And
this is exactly what is necessary. But it does not hold with respect to the natural man, for he is
thoroughly self-righteous. Moreover, it is not true that the doctrine of inability naturally tends
to foster neglect in the use of the means of grace ordained by God. On this principle the farmer
might also say, I cannot produce a harvest; why should I cultivate my fields? But this would be
utter folly. In every department of human endeavor the result depends on the co-operation of
causes over which man has no control. The Scriptural grounds for the use of means remain:
God commands the use of means; the means ordained by God are adapted to the end
contemplated; ordinarily the end is not attained, except by the use of the appointed means;
and God has promised to bless the use of those means.
c. It encourages delay in conversion.
It is also asserted that this doctrine encourages delay in
conversion. If a man believes that he cannot change his heart, cannot repent and believe the