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Depravity and the Defense of the Faith (1/3)

The Bible seems to teach two apparently contradictory things. On the one hand we are told to defend the faith and evangelize the lost (cf. 1 Pet. 3:15, Matt. 28), and on the other hand we are told that the unbeliever is hostile to God and will not turn to him (Rom. 8:7-8). The problem that this series seeks to address is how one should approach apologetics when those to whom we speak are what the Bible calls “spiritually dead,” or totally depraved

Total Depravity

Definitions. Let’s start with an important definition. What is mean by the theological doctrine of total depravity? According to the Westminster Confession of Faith, in the chapter “On free will,” it states:

Man fell into a state of sin by his disobedience and so completely lost his ability to will any spiritual good involving salvation. Consequently fallen man is by nature completely opposed to spiritual good, is dead in sin, and is unable to by his own strength either to convert himself or to prepare himself to conversion.

This is the intended definition of total depravity that I seek to defend here. It’s also the definition that I hope to harmonize with a biblical defense of the faith. According to the above definition of total depravity, due to his sinful nature man is spiritually dead (Eph. 2:1) and hostile to God in all aspects of life (Rom. 8:7-8).[1]

Biblical support. There’s only one hope for the spiritually dead sinner, the liberation of their will from its corruption by union with Jesus Christ. Scripture states that mankind is evil from its youth (Gen.8:21), has a heart that is deceitful above all things (Jer.17:9), and loves darkness rather than light (John 3:19). We also find that their minds and consciences are corrupted (Titus 1:15), they are by nature children of wrath (Eph. 2:3), of their father the devil (1 John 3:10), and sons of disobedience (Eph.2:1).

TD PicHere we see the clarity of Jesus’ words in John 3, “That which is born of flesh is flesh” (v. 6). The natural, unregenerate, rebellious sinner absolutely cannot, nor wills to become a regenerate, spiritual, servant of a holy God. True, those words are harsh indeed. But, we shouldn’t shy away from proclaiming the revealed truth in God’s word. All Christians have a divine mandate to uphold the truth. The instrumental reason that any person has ever had saving faith in, and love for, Christ is because of the sovereign work of the Holy Spirit in the hearts of God’s people. To state it in biblical terms, God’s removes the unrepentant sinner’s heart of stone and replaces it with a heart of flesh (Ezek. 36:26).

This isn’t an obscure doctrine of Christianity. Everywhere Scripture teaches this, places such as Gen. 6:5, 8:21, Job. 14:4, Ps. 51:5, 58:3, Ecc. 9:3, Is. 53:6, 65:6, Jer. 13:23, 17:9, Mt. 7:16-18, Mk. 7:21-23, Jn 3:19, 6:44, 65, 8:34, 44, Rom. 8:7-8, 1 Cor. 2:14, Eph. 2:1-3, 4:17-19, Col. 2:13, 2 Tim. 2:25-26, Titus 1:15, click here to read all these passages together.), Furthermore,

In Romans 1:18-20 Paul teaches that man knows enough about God to be held accountable. Why? God has done the revealing, and it is flawless and effectual. Verse 21 states, “For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened.” Due to man’s utter rejection of God’s truth, his very thoughts become futile, worthless, and groundless. But man’s knowledge of God should never be reduced to mere facts about God. In this passage, we find that unbelievers actually know God personally, though as an enemy.

After two chapters explaining why the righteousness of God must be revealed apart from the Law of God (do to man’s moral inabilities), the nail in the coffin is driven in Romans chapter 3. Paul cites various passages from the Old Testament, primarily from the Psalms, with the intention of demonstrating that his anthropological pessimism was justified in light of the Old Covenant Scriptures. His diagnosis was plainly foreshadowed in the Old Testament. Starting with verse 9 Paul teaches:

What shall we conclude then? Are we any better? Not at all! We have already made the charge that Jews and Gentiles alike are all under sin. As it is written: “There is no one righteous, not even one; there is no one who understands, no one who seeks God. All have turned away, They have together become worthless; there is no one who does good, not even one.” “Their throats are open graves; their tongues practice deceit.”“ The poison of vipers is on their lips.” “Their mouths are full of cursing and bitterness.” “Their feet are swift to shed blood; ruin and misery mark their ways, and the way of peace they do not know.” “There is no fear of God before their eyes.” (Rom. 3:9-18)

These are tough words to accept, even for most Christians. Paul lays out briefly, though not exhaustively, on what it is that sin does to its prey, namely, humankind. First, Paul speaks of throats being open graves, with tongues practicing deceit. He then moves on to speak of lips, mouths, and feet. He tops off his denunciation of the sinful heart by claiming that, apart from redemption in Christ, we understand God’s truth. Though it would seem to be a hopeless endeavor (speaking to those who are in rank rebellion against their Creator), nevertheless, Scripture commands followers of Christ to make disciples from all nations (Matt. 28:19-20). How should we go about this task?

Approaching the Unbeliever

God calls us to know what we believe and be prepared to speak about it with others. Unfortunately many Christians feel this is an impractical task, one better off left to the scholars. But this is a command of Scripture (1 Pet. 3:15), not a suggestion. This may make others feel a bit uneasy, but the truth is that to disobey this clear command from the word of God is in the same broad category as lying, cheating, and murder. And that broad category is simply this: sin. Just as we long to obey God by praying, reading the Scriptures, and faithfully attending a local body of believers, so should we seek to sharpen our intellect in order to provide a defense of our faith to everyone who asks it of us.

The aim of most methods in apologetics is to bring the unbeliever to a true knowledge of God by reasoning from common experience to saving faith in Jesus. Of course, this is a biblical and noble goal. But I have a difficulty with techniques in apologetics that only present “evidence” (as good as evidence is) without raising the question of how the non-Christian is interpreting the evidence. The chief objection that I have with this approach is that Scripture is quite clear that the unbeliever already has a knowledge of God (Rom. 1:21). For sure, it may not be a saving knowledge of God, but nonetheless it is a true knowledge. Because of this knowledge, the unbeliever really does know that God does exist, and that He makes certain moral demands upon His creatures (Rom. 1:32).

As we saw in Romans 1, mankind, through general revelation in nature and conscience, knows of God’s eternal power and divine nature (Rom. 1:20), and knows of the righteous demands of God for them (v. 32). Approaches to apologetics that do not deal adequately deal with these verses, or in practice ignore them, subvert the scriptural fact that the unbeliever’s refusal to believe in God is not a strictly intellectual issue. It stems from moral hostility toward God. As R. C. Sproul put it:

Now what Paul is really saying here [in Roman 1], and this can be inflammatory if you’re not a theist, but at least listen. You can disagree with Paul if you want to – I don’t think you can with impunity – but if – you’re not accountable to me. But the point is that what the apostle is saying is that in the final analysis your problem with the existence of God is not intellectual. It’s not because there’s insufficient information. It’s not because that God’s manifestation of Himself has been obscure. Your problem is not intellectual. It’s moral. Your problem is not that you can’t know God. Your problem is that you don’t want God. That’s what the charge is, at least, from the apostle, and this is where he lays it out in the first chapter of Romans when he says in Romans 18, ‘For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. (R. C. Sproul, Defending Your Faith, lesson 25, “The Psychology of Atheism, 11:33- 12:38)

Biblically speaking, the whole world is divided into two camps, those who love God, and those who do not. Neutral ground does not exist. To seek it would be a vain, sinful attempt. Once a sinner has been regenerated by the Holy Spirit, their ultimate heart allegiance is to God. Those in union with the risen Lord know that in Christ are found all the treasures of wisdom and knowledge (Col.2:3). Christ Himself is both the power of God, and the wisdom of God (1 Cor. 1:24).

As one continues to grow in the grace of our Lord they confirm their conviction that “the fear of the Lord is the beginning [not the end] of knowledge, but fools despise wisdom and instruction” (Prov. 1:7, emphasis added.). To those who are in spiritual opposition to God, the principle of human autonomy is what guides their every thought. God, if their autonomy is to remain, must never be thought of as Lord over every area of life, especially over the thought life! Frame states:

The lordship of Christ is not only ultimate and unquestionable, not only above and beyond all other authorities, but also over all areas of human life. In 1 Corinthians 10:31 we read, “Whether you eat or drink or whatever you do, do it all for the glory of God” (cf. Rom.14:23; 2 Cor. 10:5; Col. 3:17,23; 2 Tim. 3:16-17). Our Lord’s demand upon us is comprehensive. In all that we do, we must seek to please him no area of human life is neutral. (Ibid., pg 7)

An ultimate presupposition is not something that can be tested like other beliefs; they establish the very criterion by which all other beliefs are to be tested. The unbeliever’s presupposition of human autonomy is the lens through which all theistic arguments will be evaluated.

A presupposition is a belief that takes precedence over another and therefore serves as a criterion for another. An ultimate presupposition is a belief over which no other takes precedence. For a Christian, the content of Scripture must serve as his ultimate presupposition. This doctrine is merely the outworking of the lordship of God in the area of human thought. It merely applies the doctrine of scriptural infallibility to the realm of knowing. (Apologetics to the Glory of God: An Introduction. Phillipsburg: Presbyterian and Reformed, 1994. Pg. 75)

Unless this issue is addressed at some point, we are neglecting the central issue, the human heart. God is not known simply at the end of a syllogism. If the Bible is the word of God, then every fact of the universe points to Him.

Typically people envision the difference between the Christian and the Non-Christian worldviews as one where one (i.e. the Christian worldview) believes more things. For instance, both believers and non-believers subscribe to the laws of logic, the scientific method (hypothesis by repeated observation) and the fact that certain behavior is truly wrong. The situation could be liken to a circle in which both believer and non-believer have beliefs A, B and C, but the believer hold to a few more D, E, and F (the unique deity of Jesus Christ, and the Trinity, and the existence of the spirit realm for example).

The aim of apologetics, or so it has been thought, is to argue over this disputed points and demonstrate that Christianity is rationally justified in believing such things. As mentioned earlier though, unfortunately the method by which a non-believer judges the validity of those disagreed upon beliefs is determined by the worldview that person holds. What is necessary is to discuss the seeming agreements shared between the two parties. Can a non-Christian worldview make sense of concepts such as moral absolutes, immaterial realities such as the laws of logic, and the laws of science?

Next we’ll look at what I have found to be a better way of doing apologetics in light of Scripture.

[1] When we use the word “total” in total depravity, it doesn’t mean that the unbeliever is as bad as he could possibly be. Instead, the term is used to mean that all (“total”) aspects of man have been tainted by sin. Not only are his actions tainted by sin, but also his will, and his thoughts

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Depravity and Moral Decisions

decision-making.jpgIt’s been forever since I’ve posted something, so I thought I’d share an email response I recently wrote.

The question was about the compatibility between the Reformed doctrine of total depravity and man’s ability to make moral decisions. As the question came to me, it was stated as follows:

[Granted the doctrine of total depravity, in which man is utterly incapable of positively responding to God] , why is he able to make moral decisions in almost every or any other area in life without God’s intervention?

Why without any part of the divine initiative and monergistic regeneration, man can and for the most part make as many moral decisions needed to live a decent life in the best sense of the word? Is it that only in the case where Jesus Christ and his way of life are concerned that is man helpless, powerless, and clueless to the point that only a direct interference by the Holy Spirit can awakened him to the truth…?

And so, here’s my response….

Thank you for your question. I believe it’s helpful in that is drives us to making some important theological distinctions that clarify that is meant by the Reformed doctrine of total depravity or total inability.

The Reformed position does not deny that fallen and unregenerate people do in fact make everyday moral decisions. But first a word of clarification. I’m not quite sure what you mean by “moral decisions.” In one sense, we always make moral decisions.” Bad moral decisions are still decisions, and thus, even choosing to rebel against God and embracing sin is a moral decision. So, in this first sense, the Reformed position doesn’t deny that obvious point.

But you probably mean “moral decisions” in the sense of “morally good decision.” If this is the way in which you mean “moral decisions” I think it’s important to affirm that the unbeliever’s problem is personal and spiritual. To address this from the second point to the first, it is spiritual in the sense that it is most fundamentally about spiritual things. What this means is further clarified by the first point, the unbeliever’s hostility to God is personal. It is an enmity against God specifically. As Romans 1 teaches, unbelievers “suppress” what they know of God (v. 18). Likewise, in 1:18 Paul writes, “For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened.” Therefore the problem in choosing for the unbelievers is not in general, but instead it is specifically a rejection of the God who created and rules over them. Calvin himself acknowledged that unbelievers made positive contributions to society, love their familiars, communities etc. This is called “civil righteousness.” Reformed theologians have usually defined this under the term common grace, which is the Holy Spirit’s restraining power in the hearts of unbelievers so they are not as bad as they would be if they were consistent with their sinful rebellion against God.

So the great Reformed theologian Louis Berkhof (see his Summary of Christian Doctrine) provides us with two definitions of common grace. First, he defines it as “those general operations of the Holy Spirit whereby He, without renewing the heart, exercises such a moral influence on man that sin is restrained, order is maintained in social life, and civil righteousness is promoted.” Furthermore, he adds, that common grace includes “those general blessings which God imparts to all men without any distinction as He sees fit.”

And so the closer the issue drives an unbeliever to consider God, the more his rebellion will show itself. The further the issue appears to “bring God in the picture” the less that hostility will be made evident.

I hope this helps!

Why I Am Convinced the So-Called Five Points of Calvinism are True (Part 2)

The Doctrines of Grace. Here I will very quickly lay out the so-called five points. I won’t have time to address every Scripture passage (after all, this is an email, not a book), but I hope to sketch out what Calvinists believe and why. I should say here that many of the questions and concerns are warranted, and if I didn’t think Reformed theology’s understanding of Scripture could handle them, I’d abandon it. As you’re probably already familiar with, the doctrines of grace are summarized in what’s called the 5 points of Calvinism. Again, these points are:

T- Total Depravity

U- Unconditional Election

L- Limited Atonement

I- Irresistible Grace

P- Perseverance of the Saints

This summary is both good and bad. It’s good because it’s helpful for people to remember and is kind of logically ordered. It can be bad as well because in the attempt of the English translators of Calvin and others, they made it into an acronym, and in doing that sloganized some doctrines in order to make it fit.

The question to be raised is whether fallen human beings have ability to love and trust in Christ. Our need for atonement is the result of our sin. Because of the Fall we are “totally depraved.” That’s not to say that humanity no longer bears the image of God (we do), or that all sinners are as bad as they possibly could be (we aren’t). It is to say that sin has effected every aspect of our humanity (our thoughts, emotions, intellect, desires, and will, cf. Rom. 3). We are spiritually dead, not merely wounded (Eph. 2:1), and left to ourselves we are hostile to God and literally unable to obey God’s will (Rom. 8:7-8).

This makes the “U” in TULIP absolutely necessary. If anyone is going to be saved God cannot leave it up to the person to “choose” Him because, since his will is turned away from the living God, the spiritually dead and hostile sinner will always choose against God-even to their own eternal harm! If anyone is going to be saved from literally going over the eternal deep end God must step in and save completely. It can’t be “conditioned” by anything in us because, since the Fall, there’s nothing within us that merits salvation. If God were to base salvation on what we deserve or have earned we’d all be lost.

Romans 9 says this strongly when Paul writes that we are chosen for salvation “apart from anything good or bad in order that God’s purpose of election might stand.” Of course, this is an incredibly tough pill to swallow; if God has chosen to have mercy on some, then he has withheld mercy from others. This is true, and Paul tackles it head on when he asks and answers the question:

You will say to me then, “Why does he still find fault? For who can resist his will?” But who are you, O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like this?” Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use? What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory— (Rom. 9:19-23 ESV)

God owes no one mercy; after all, if grace is something earned or owed it wouldn’t be grace at all (Rom. 11:6). So that’s the bitter end of the doctrine. But there’s a sweetness to it as well and it’s this: I’ve come to realize that though I deserve nothing but God’s displeasure and wrath, nevertheless he has decided to have mercy upon my lost soul.

Amazing grace/

how sweet the sound/

that saved a wretch like me/

I once was lost/

but now am found/

was blind, but now I see!