1. Systematic Theology II The Doctrine of Sin
The Extent of Sin in the Human Race

2. The Extent of Sin in the Human Race
“Sin has completely penetrated the human race in two distinct ways:
(1) The whole human race has been touched by sin, and
(2) each individual is himself totally sinful (i.e., depraved).
Thus, sin’s spread in all its forms and effects could hardly be more pervasive” (McCune, pp. 59).

3. The Universality of Sin in the Human race
Biblical Proof
Old Testament
Solomon: “…there is no man who does not sin” (1 Kgs 8:46) and “Who can say, ‘I have cleansed my heart, I am pure from my sin’”? (Prov 20:9).
David: “They are corrupt, they have committed abominable deeds; There is no one who does good…They have all turned aside; together they have become corrupt; There is no one who does good, not even one” (Psa 14:1-3).
Isaiah: “All of us like sheep have gone astray, Each of us has turned to his own way” (Isa 53:6).
Job: “For Thou dost write bitter things against me, And dost make me to inherit the iniquities of my youth” (Job 13:26).
Israel, God’s own chosen people, is described as “a rebel from birth” (Isa 48:4).
1 Kings 8 is Solomon’s prayer of dedication for the Temple

4. The Universality of Sin in the Human race
Biblical Proof
New Testament
Jesus: "For God so loved the world, that He gave His only begotten Son, that whoever believes in Him should not perish, but have eternal life” (Joh 3:16).
Paul: “Now we know that whatever the Law says, it speaks to those who are under the Law, that every mouth may be closed, and all the world may become accountable to God” (Rom 3:19; Paul also cites Psa 14 in Rom 3:10-11).
James: “For we all stumble in many ways. If anyone does not stumble in what he says, he is a perfect man, able to bridle the whole body as well” (James 3:2).
John: “If we say that we have no sin, we are deceiving ourselves, and the truth is not in us” (1 John 1:8).
1 Kings 8 is Solomon’s prayer of dedication for the Temple

5. The Universality of Sin in the Human race
Theological Proof
Atonement
The universality of sin is seen by the universal need for atonement (John 3:16; 12:47; Acts 4:12).
Repentance
The universality of sin is seen in the universal command for repentance (Act 17:30-31).
Regeneration
The universality of sin is seen in the universal need for regeneration (John 3:3, 5). All need regeneration because all are dead in trespasses and sins (Eph 2:1).
Condemnation
The universality of sin is seen in the universality of condemnation (John 3:18, 36).

6. The Total Depravity of the Individual
Total Depravity and Total Inability
Total depravity refers to the absolute pervasiveness of sin in the individual; total inability speaks to the sinner’s incapacity to respond to or even seek God on his own.
What Total Depravity Does Not Mean
It does not mean that the unsaved have no disposition to do right. Everyone has a conscience.
It does not mean that the unsaved never do any good. However, the good they do spring from depraved and selfish motives.
It does not mean that the unsaved commit every possible sin.
It does not mean that the unsaved are as evil as they could be. Human government and the Holy Spirit serve as restrainers.
It does not mean that the unsaved have all made the same progress in sinning; some are worse sinners than others.

7. The Total Depravity of the Individual
What Total Depravity Does Mean
It means that sin has penetrated and affected the whole of the sinner’s being: body, mind, will, and heart (Isa 1:5-6; Eph 4:17-19).
It means that the unsaved have the native capacity to commit the worst sins (Rom 3:10-18).
It means that when the unsaved do right it is for selfish reasons and not for God’s glory (Isa 64;6,7; Matt 6:5).
It means that the unsaved are completely destitute of the love of God, which God’s moral law requires.
It means that the unsaved get progressively worse (2 Tim 3:13).
It means that the unsaved have no possible means of salvation or recovery on their own.
“Compounding the unbeliever’s incapacity is his simultaneous suppression of God’s truth (Rom 1:18) and pursuit of idols (i.e., worshipping created things, not the Creator, Rom 1:21-25)” (McCune, p. 65).
Easily proven by Scripture and experience. Several sin lists in Scripture.

8. The Total Depravity of the Individual
Total Depravity and the Consciousness of Sin
People are not conscious of the extent of their own sin or that of the human race in general for several reasons:
Sin itself blinds the unbeliever to its full reality and force.
The hardness of the human heart perverts one’s moral sensibilities, leading to a general insensitivity towards sin.
God has not yet openly judged sin, leading the unsaved to diminish and deny its magnitude (Eccl 8:11; 2 Pet 3:4-6).
Easily proven by Scripture and experience. Several sin lists in Scripture.

9. The Total Depravity of the Individual
False views of Depravity
Pelagianism
Pelagius was an antagonist of Augustine and put forth his controversial views in a commentary on the Pauline epistles ( AD).
His views were eventually condemned by both the Western and Eastern Churches.
The main tenets of Pelagianism are:
Adam was created mortal; he would have died even if he had not sinned.
At birth, each person is in the same condition that Adam was before the Fall, a state which includes:
mortality;
natural holiness, making it possible to remain sinless;
an undetermined will, having neither an inclination toward or away from holiness.
Thus Adam’s sin affected only himself, not the entirety of the human race. Adam was only a negative example.
The idea of inherited guilt is both unthinkable and blasphemous, particularly the idea of guilt apart from conduct.
Law and Gospel operate alike, and one can be saved by one as well as the other.

10. The Total Depravity of the Individual
False views of Depravity
Semi-Pelagianism
This was an attempt to find a mediating position between Pelagianism and Augustianism.
It’s main tenets are:
Asserts a mixture of grace and free will. In regeneration there are two efficient agencies: the Holy Spirit and the human will.
Adam’s sin brought physical and moral disadvantages to himself and to his posterity.
The power to do good was weakened but not lost with Adam’s fall. Thus there is sufficient power in the human will to begin the salvation process, but not to complete it.

11. The Total Depravity of the Individual
False views of Depravity - Even after the condemnation of Semi-Pelagianism in the 6th century, the controversy over the relationship between depravity, grace, and free will continued and eventually gave rise to two alternatives.
Arminianism and Wesleyanism – Both of these made God the first mover in salvation. They distinguished themselves from each other by their views of human ability.
Arminianism suggested a combination of human ability and universal, enabling grace. Such grace was a matter of justice.
Wesleyanism denied natural ability and held exclusively to the concept of enabling grace. Grace was truly all of grace.

12. The Total Depravity of the Individual
False views of Depravity
Armianism and Wesleyanism
Arminianism’s Tenets
All men inherit from Adam only a corrupt nature by which they are inclined to sin. This corruption itself is not considered sin.
Arminians deny that man, by his fall, has lost the ability to do good; to do so would be to lose human nature itself.
This ability to do good is not sufficient to cause one to come to Christ. Assisting grace is needed for that.
Prevenient grace is given to all men in sufficient measure to enable them to repent and believe the gospel.
Those who, of their own free will, cooperate with this grace and exercise their intrinsic ability to do good are saved.

13. The Total Depravity of the Individual
Wesleyanism’s Tenets
Man, since the Fall, is totally depraved and in a state of entire pollution.
Man, in this state, cannot cooperate naturally with the grace of God.
Adam’s guilt, which comes to all, is universally removed by the righteousness of Christ.
Man can cooperate with God, though only by the universal influence of Christ’s redemption mediated by the Holy Spirit.
Summary
Pelagianism says natural man is basically well. He can come to God on his own.
Semi-Pelagianism says natural man is fundamentally weak. He can start to God on his own, but God must complete the process.
Arminianism says that natural man is in some respects ill. Yet, because of prevenient grace, man can make an initial overture and response to God.
Wesleyanism says that natural man is really sick, but because of prevenient grace, is in a state of volitional equilibrium and is able to cooperate with God and be saved.
Scripture teaches that man is dead in trespasses and sins and can only be saved by God’s initiative.

14. Next Week: The Imputation of Adam’s Sin