Theological Term of the Week

total depravity
The doctrine that the inherent corruption of humankind “extends to every part of our nature, to all the faculties and powers of both soul and body; and that there is no spiritual good, that is, good in relation to God, in the sinner at all, but only perversion.”1

• From scripture:
  

  [B]oth Jews and Greeks, are under sin,  as it is written: “None is righteous, no, not one;
  11 no one understands;
  no one seeks for God.
  12 All have turned aside; together they have become worthless;
  no one does good,
  not even one.” (Romans 3:9-12 ESV)
  

  And you were dead in the trespasses and sins 2 in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— 3 among whom we all once lived in the passions of our flesh, carrying out the desires of the body  and the mind, and were by nature children of wrath, like the rest of mankind. (Ephesians 2:1-3 ESV)
  

• From the Second Helvetic Confession, Chapters 8 & 9:

  Sin. By sin we understand that innate corruption of man which has been derived or propagated in us all from our first parents, by which we, immersed in perverse desires and averse to all good are inclined to all evil. Full of all wickedness, distrust, contempt and hatred of God, we are unable to do or even to think anything good of ourselves.

  What Man Was After the Fall. Then we are to consider what man was after the fall. To be sure, his reason was not taken from him, nor was he deprived of will, and he was not entirely changed into a stone or a tree. But they were so altered and weakened that they no longer can do what they could before the fall. For the understanding is darkened, and the will which was free has become an enslaved will. Now it serves sin, not unwillingly but willingly. And indeed, it is called a will, not an unwill(ing).

• From Concise Theology by J. I. Packer:

  The phrase total depravity is commonly used to make explicit the implications of original sin. It signifies a corruption of our moral and spiritual nature that is total not in degree (for no one is as bad as he or she might be) but in extent. It declares that no part of us is untouched by sin, and therefore no action of ours is as good as it should be, and consequently nothing in us or about us ever appears meritorious in God’s eyes. We cannot earn God’s favor, no matter what we do; unless grace saves us, we are lost.

  Total depravity entails total inability, that is, the state of not having it in oneself to respond to God and his Word in a sincere and wholehearted way (John 6:44; Rom. 8:7-8). Paul calls this unresponsiveness of the fallen heart a state of death (Eph. 2:1, 5; Col. 2:13), and the Westminster Confession says: “Man by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation; so as a natural man, being altogether averse from that good, and dead in sin, is not able by his own strength to convert himself, or to prepare himself thereunto”

• From Living for God’s Glory by Joel Beeke:

  [T]otal depravity means that sin is tragically inclusive, i.e., it dreadfully impacts every part of us. There is something terribly wrong not only with who we are inwardly, but with every aspect of our being. No element of our personality is less affected by sin than any other. Our intellects, our consciences, our emotions, our ambitions, our wills, which are the citadels of our souls, are all enslaved to sin by nature…. 

  Total depravity means that when God scrutinizes the human heart, affections, conscience, will, or any part of the body, He finds every part damaged and polluted by sin. Apart from saving grace, every part is alienated from God and actively pursuing sin. If the Spirit teaches us this experientially, we will understand Jonathan Edwards’ confession: “When I look into my heart, and take a view of my wickedness, it looks like an abyss infinitely deeper than hell.”

Learn more:

1. GotQuestions.org: Total Depravity - is it Biblical?
2. Victor Shepherd: What Do the Protestant Reformers Mean by “Total Depravity”?
3. John Sampson: Total Depravity
   
4. John Reisinger: Total Depravity, part 1, part 2
5. Phil Johnson: What You Need to Know about Depravity (mp3)
6. Previously at this blog: Why I Love the Doctrine of Total Depravity

1Louis Berkhof, Systematic Theology

Do you have a a theological term you’d like to see featured here as a Theological Term of the Week? If you email it to me, I’ll seriously consider using it.

I’m also interested in any suggestions you have for tweaking my definitions or for additional (or better) articles or sermons/lectures for linking. I’ll give you credit and a link back to your blog if I use your suggestion.

Clicking on the Theological Term graphic at the top of this post will take you to a list of all the previous theological terms organized in alphabetical order or by topic.

Theological Term of the Week

baptismal regeneration
The belief that it is ordinarily necessary for one to be baptized in order to be saved.

• Argument against baptismal regeneration from scripture:
  

  For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast. (Ephesians 2:8-9 ESV)

• From the 1689 London Baptist Confession of Faith, chapter 29:

  Baptism is an ordinance of the New Testament, ordained by Jesus Christ, to be unto the party baptized, a sign of his fellowship with him, in his death and resurrection; of his being engrafted into him; of remission of sins; and of giving up into God, through Jesus Christ, to live and walk in newness of life.
  

• From Baptismal Regeneration by Charles Spurgeon:

  I find that the great error which we have to contend with throughout England (and it is growing more and more), is one in direct opposition to my text, well known to you as the doctrine of baptismal regeneration. We will confront this dogma with the assertion, that BAPTISM WITHOUT FAITH SAVES NO ONE. The text says, “He that believeth and is baptized shall be saved;” but whether a man be baptized or no, it asserts that “he that believeth not shall be damned:” so that baptism does not save the unbeliever, nay, it does not in any degree exempt him from the common doom of all the ungodly. He may have baptism, or he may not have baptism, but if he believeth not, he shall be in any case most surely damned. Let him be baptized by immersion or sprinkling, in his infancy, or in his adult age, if he be not led to put his trust in Jesus Christ—if he remaineth an unbeliever, then this terrible doom is pronounced upon him—“He that believeth not shall be damned.”

Learn more:

1. GodQuestions.org: Is baptism necessary for salvation? What is baptismal regeneration?
2. Paul Adams: Against Baptismal Regeneration: An Exposition of John 3:5 & Titus 3:5
3. James White: A Brief Rebuttal of Baptismal Regeneration
4. Got Questions.org:  Does Mark 16:16 teach that baptism is necessary for salvation?
5. Got Questions.org: Does 1 Peter 3:21 teach that baptism is necessary for salvation?
6. Got Questions.org: Does John 3:5 teach that baptism is necessary for salvation?
7. Got Questions.org: Does Acts 22:16 teach that baptism is necessary for salvation?

Do you have a a theological term you’d like to see featured here as a Theological Term of the Week? If you email it to me, I’ll seriously consider using it.

I’m also interested in any suggestions you have for tweaking my definitions or for additional (or better) articles or sermons/lectures for linking. I’ll give you credit and a link back to your blog if I use your suggestion.

Clicking on the Theological Term graphic at the top of this post will take you to a list of all the previous theological terms organized in alphabetical order or by topic.

Theological Term of the Week

mercy
That perfection of God whereby he is good “toward those in misery and distress.”1

• From scripture:
  

  But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil. 36 Be merciful, even as your Father is merciful. (Luke 6:35-36 ESV)

  The steadfast love of the Lord never ceases; 
  his mercies never come to an end;
  23 they are new every morning;
  great is your faithfulness. (Lamentations 3:22-23 ESV)

  But God, being rich in mercy, because of the great love with which he loved us, 5 even when we were dead in our trespasses, made us alive together with Christ…. (Ephesians 2:4-5 ESV)

• From Body of Divinity by Thomas Watson:

  I. Concerning God’s mercy, I shall lay down these … positions.

  [1] It is the great design of the Scripture to represent God as merciful. This is a loadstone to draw sinners to him. “I am the Lord, I am the Lord, the merciful and gracious God. I am slow to anger and rich in unfailing love and faithfulness. I show this unfailing love to many thousands by forgiving every kind of sin and rebellion. Even so I do not leave sin unpunished.” Exodus 34:6-7. Here are six expressions to set forth God’s mercy, and but one to set forth his justice. “God’s mercy is far above the heavens.” God is represented as a king, with a rainbow about his throne. Rev 4:4. The rainbow was an emblem of mercy. The Scripture represents God in white robes of mercy—more often than with garments rolled in blood; with his golden scepter—more often than his iron rod. ….

  [3] There is no condition—but we may spy mercy in it. When the church was in captivity, she cried out, “It is of the Lord’s mercies that we are not consumed.” Geographers write of Syracuse in Sicily, that it is so situated that the sun is never out of sight. In all afflictions we may see some sunshine of mercy. That outward and inward troubles do not come together is mercy.

  [4] Mercy sweetens all God’s other attributes. God’s holiness without mercy, and his justice without mercy—would be dreadful. When the water was bitter, and Israel could not drink, Moses cast a tree into the waters, and then they were made sweet. How bitter and dreadful were the other attributes of God—did not mercy sweeten them! Mercy sets God’s power on work to help us; it makes his justice become our friend.  

  …. 

  [6] Even the worst people taste God’s mercy. Such as fight against God’s mercy, taste of it; the wicked have some crumbs from mercy’s table. “The Lord is good to all.” Sweet dewdrops are on the thistle, as well as on the rose. The diocese where mercy visits is very large. Pharaoh’s head was crowned, though his heart was hardened.

  [7] Mercy coming to us in salvation, is sweetest. It was mercy that God would give Israel rain, and bread to the full, and peace, and victory over their enemies—but it was a greater mercy that God would be their God. To have health is a mercy—but to have Christ and salvation is a greater mercy. Saving mercy, is like the diamond in the ring, which casts a more sparkling luster. 

  …. 

  [10] As God’s mercy makes the saints happy—so it should make them humble. Mercy is not the fruit of our goodness—but the fruit of God’s goodness. Mercy is a gift which God bestows. They have no cause to be proud, who live upon the alms of God’s mercy. “If I am righteous—yet will I not lift up my head.” That is, all my righteousness is the effect of God’s mercy, therefore I will be humble and will not lift up my head.

• Depth of Mercy by Charles Wesley:

  Depth of mercy! Can there be
  Mercy still reserved for me?
  Can my God His wrath forbear,
  Me, the chief of sinners, spare?

  I have long withstood His grace,
  Long provoked Him to His face,
  Would not hearken to His calls,
  Grieved Him by a thousand falls.

  I my Master have denied,
  I afresh have crucified,
  And profaned His hallowed Name,
  Put Him to an open shame.

  I have spilt His precious blood,
  Trampled on the Son of God,
  Filled with pangs unspeakable,
  I, who yet am not in hell!

  Lo! I still walk on the ground:
  Lo! an Advocate is found:
  “Hasten not to cut him down,
  Let this barren soul alone.”

  Jesus speaks, and pleads His blood!
  He disarms the wrath of God;
  Now my Father’s mercies move,
  Justice lingers into love.

  Kindled His relentings are,
  Me He now delights to spare,
  Cries, “How shall I give thee up?”
  Lets the lifted thunder drop.

  Whence to me this waste of love?
  Ask my Advocate above!
  See the cause in Jesus’ face,
  Now before the throne of grace.

  There for me the Savior stands,
  Shows His wounds and spreads His hands.
  God is love! I know, I feel;
  Jesus weeps and loves me still.

  Jesus, answer from above,
  Is not all Thy nature love?
  Wilt Thou not the wrong forget,
  Permit me to kiss Thy feet?

  If I rightly read Thy heart,
  If Thou all compassion art,
  Bow Thine ear, in mercy bow,
  Pardon and accept me now.

  Pity from Thine eye let fall,
  By a look my soul recall;
  Now the stone to flesh convert,
  Cast a look, and break my heart.

  Now incline me to repent,
  Let me now my sins lament,
  Now my foul revolt deplore,
  Weep, believe, and sin no more.

Learn more:

1. Don Stewart: Is God A Merciful God?
2. A. W. Tozer: The Mercy of God
   
3. Dr. Barry E. Horner: The Mercy of God (pdf)
4. Richard L. Strauss: Rich in Mercy
5. My own post: God’s Mercy

Related terms:

• common grace 
• goodness 
• grace 
• love (as an attribute of God)

Filed under God’s Nature and His Work

1 From Wayne Grudem’s Systematic Theology.

Do you have a a theological term you’d like to see featured here as a Theological Term of the Week? If you email it to me, I’ll seriously consider using it.

I’m also interested in any suggestions you have for tweaking my definitions or for additional (or better) articles or sermons/lectures for linking. I’ll give you credit and a link back to your blog if I use your suggestion.

Clicking on the Theological Term graphic at the top of this post will take you to a list of all the previous theological terms organized in alphabetical order or by topic.