The doctrines of Total Depravity and Total Inability are foundational to understanding and obtaining salvation. These doctrines affirm that mankind, apart from God's supernatural intervention, is utterly incapable of seeking, understanding, or choosing God. Many misunderstand these concepts, thinking they imply that people are as wicked as possible or completely devoid of good actions. However, the biblical teaching is that sin has corrupted every aspect of human nature, making it impossible to please God apart from divine grace.
In the below sections, I will present the interpretation of these doctrines from an Arminian perspective, highlighting how they contrast with Calvinist theology. We will explore the fundamental differences between these views, particularly in how each system understands divine grace, human free will, and salvation.
The Nature of Free Will
From an Arminian standpoint, human free will is a God-given capacity that allows individuals to respond to God's grace (Deut 30:19). While humanity is deeply affected by sin, Arminians believe that prevenient grace—grace that precedes and enables faith—restores man's ability to choose God (Ti 2:11). This view upholds human responsibility in accepting or rejecting salvation, emphasizing that divine grace enables but does not irresistibly determine one's response (Josh 24:15).
Calvinism, on the other hand, holds to total depravity in such a way that human will is entirely enslaved to sin apart from God's sovereign intervention, selectively granted. In this view, only those whom God unconditionally elects will receive the effectual grace necessary for salvation, and their response is determined by God's decree rather than personal choice.
The Role of Predestination
Arminian theology understands predestination as being conditioned upon God's foreknowledge (Rom 8:29). That is, God, in His omniscience, foresees who will respond to His grace and elects them accordingly (1 Pet 1:2). This maintains both God's sovereignty and human free will, ensuring that salvation remains an offer extended to all rather than a decree that inevitably saves some and condemns others (1 Tim 2:4).
Calvinism, in contrast, upholds unconditional election, teaching that God chooses specific individuals for salvation based on His sovereign will alone, not on any foreseen faith. This view sees predestination as an unchangeable decree that ensures the salvation of the elect and the passing over of the non-elect.
Differing Views of Grace
The primary difference between these two theological frameworks lies in their understanding of grace. Arminians affirm resistible grace, meaning that while God's grace is necessary for salvation, it can be rejected by human will (Act 7:51). This aligns with the belief that God desires all to be saved and provides sufficient grace for all (Tit 2:11), yet does not coerce anyone into faith (Mat 23:37). Conversely, Calvinists believe in irresistible grace, teaching that those whom God has elected will inevitably come to faith because God's grace effectively accomplishes what it intends. This ensures the certainty of salvation for the elect but limits its application only to those whom God has chosen.
These distinctions underscore the fundamental divide between the two perspectives, with Arminianism emphasizing human responsibility in responding to grace and Calvinism affirming God's sovereign determination in salvation.
Understanding Total Depravity
Total depravity does not mean that every person is as evil as they could be, but rather that sin has affected every part of human existence—our thoughts, will, and actions. Even our good deeds are tainted by sin and cannot be acceptable to God apart from faith. As Scripture declares:
"For whatsoever is not of faith is sin."Â (Rom 14:23)
"But without faith it is impossible to please him…" (Heb 11:6)
This means that while people can exhibit kindness or moral behavior, these actions are not meritorious before God unless they stem from true faith. Furthermore, prevenient grace allows men to recognize God and desire Him (Rom 1:20-21; 7:14-21), but they remain incapable of responding rightly apart from the Holy Spirit’s regenerating work (Rom 8:10-12).
Scriptural Evidence for Total Depravity
The Bible overwhelmingly affirms man’s sinful condition:
"If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?" (Mat 7:11)
"For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. For the good that I would I do not: but the evil which I would not, that I do."Â (Rom 7:14-21)
"For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not."Â (Rom 7:18)
"For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot." (Rom 8:7)
"Can the Ethiopian change his skin or the leopard his spots? Then also you can do good who are accustomed to do evil."Â (Jer 13:23)
"The heart is deceitful above all things, and desperately wicked: who can know it?"Â (Jer 17:9)
"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."Â (Rom 3:9-18)
"And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God."Â (Mark 10:18)
From these passages, it is evident that mankind is inherently sinful and incapable of seeking God on their own. Even those who appear morally upright are ultimately slaves to sin and estranged from God apart from His intervention.
Understanding Total Inability
Total Inability follows from Total Depravity. Since man is inherently sinful, he cannot turn to God apart from divine intervention. This is made clear by Jesus’ words:
"Jesus answered them, 'Truly, truly, I say to you, everyone who commits sin is a slave to sin.'"Â (Jn 8:34)
It is further apparent from the following passages:
"I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing." (Jn 15:5)
No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day." (Jn 6:44)
"And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul." (Act 16:14)
"The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies."Â (Ps 58:3)
"Foolishness is bound in the heart of a child."Â (Prov 22:15)
Apart from the regenerating work of the Holy Spirit, mankind remains spiritually dead and powerless to seek God. The only way to be freed from this bondage is through the new birth, wherein God grants life and faith to those who are quickened by His Spirit to live a life free from fleshly bondage:
"And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh."Â (Rom 8:10-12)
Conclusion
The doctrine of Total Depravity and Total Inability demonstrates the absolute necessity of God’s grace in salvation. Left to themselves, men are incapable of seeking or choosing God, and their only hope lies in the sovereign grace of Christ. Understanding this truth should lead us to humility, gratitude, and a total reliance on God’s power rather than our own efforts. The Scriptures make it abundantly clear that salvation is entirely of the Lord, and only through His grace can anyone be saved.
