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Total depravity (also called radical corruption [1] or pervasive depravity) is a Protestant theological doctrine derived from the concept of original sin.It teaches that, as a consequence of the Fall, every person born into the world is enslaved to the service of sin as a result of their fallen nature and, apart from the efficacious (irresistible) or prevenient (enabling) grace of God, is ...
Total depravity: [18] [22] [23] Humanity possesses free will in regard to "goods and possessions", but is sinful by nature and unable to contribute to its own salvation. [24] [25] [26] Total depravity: Humanity possesses freedom from necessity, but not "freedom from sin" unless enabled by "prevenient grace". [27] Election: Unconditional election.
Although earlier Christians taught original sin, the concept of total depravity (total inability to believe on Christ) was borrowed from Gnostic Manichaeism. Manichaeism taught that unborn babies and unbaptized infants were damned to hell because of a physical body.
Reformed theologians emphasize that this sinfulness affects all of a person's nature, including their will. This view, that sin so dominates people that they are unable to avoid sin, has been called total depravity. [66] As a consequence, every one of their descendants inherited a stain of corruption and depravity.
The depravity of human nature, then, is not so much to be called badness, if this word is taken in its strict sense, namely, as a disposition (subjective principle of maxims) to adopt the bad, as bad, into one's maxims as a spring (for that is devilish); but rather perversity of heart, which, on account of the result, is also called a bad heart.
John Wesley (an Anglican defender of Arminianism and founder of Wesleyan Methodism) and other prominent classical and Wesleyan Arminians maintain a doctrine of sin that he called "total corruption" and "entire deprivation" of the human race, which is close but not identical to the Calvinist doctrine of original sin and total depravity. [22]
The experiential problem is the difficulty in believing in a concept of a loving God when confronted by evil and suffering in the real world, such as from epidemics, or wars, or murder, or natural disasters where innocent people become victims.
Jewish philosophy stresses that free will is a product of the intrinsic human soul, using the word neshama (from the Hebrew root n.sh.m. or .נ.ש.מ meaning "breath"), but the ability to make a free choice is through Yechida (from Hebrew word "yachid", יחיד, singular), the part of the soul that is united with God, [citation needed] the only being that is not hindered by or dependent on ...