Lane
chapter 8a
Institutes
2.1 How does the fall of Adam affect
us?
In a one word answer, it is totally.
No man and no part of man is exempt from the effects of the fall. “Total
Depravity”, some say this is an unfortunate term. The reason being we know man
is not as absolutely or completely evil as he could be but he is totally
depraved in every way when compared to how wonderfully excellent he was in his
original created condition. Oh how terribly far we have degenerated.
If we understand that to a perfectly
righteous and Holy God we stand justly condemned and convicted “Coram Deo”
before the face of God. To a perfect, Holy, and righteous God “nothing is
acceptable but righteousness, innocence, and purity” (Institutes 2.1.8). Calvin
strongly states that all mankind is afflicted with this inward corruption of
Adam’s sin. The sin of unfaithfulness. “This sin, therefore, seems to be
hereditary depravity and corruption of our nature, diffused into all parts of
the Soul” (Institutes p.2.1.8)
Our sin is transmitted to us through
our spiritual DNA. Because we descend from fallen man we will always be born in
a fallen state. Earlier studies of Calvin show we have some innate knowledge of
God and that to know God we must know ourselves. In order to know ourselves we
need to know what this fall did to us, to “all men”. Dogs beget dogs, cats
beget cats and fallen man only begets fallen man. “Let the earth bring forth
living creators according to their own kind”. Gen. 1:24.
This sin occupies both mind and heart. We are born with this
sin nature, it is not something we acquire as we travel through life. Sin is to
die. We were made originally to be immortal in the likeness of God. Let us not
blame God but praise Him for His grace. Our depravity of nature is the cause of
our destruction which came into man from the outside, not from the perfect
inward creation of God. (See Eccl. 7:29)
It is impossible to overstate the
importance of this doctrine of total depravity in Calvin’s theology for it
states the entire human race is condemned before God, helpless to save itself.
Peace and joy overwhelms the heart when you see the tremendous beauty of
biblical truth contained in Calvin’s theology of salvation. It is my belief the
next great revival within the church will come about through the resurgent’s of
the teaching of Calvinism and yes using the P word; “predestination”. No other
doctrine can bring men’s heart to the point of such gratefulness to our
sovereign gracious God as Calvinism. Salvation comes to fallen man only by,
for, though, and to our Lord Jesus Christ. This faith is beyond our own ability
due to the fallen state of all men and is only possible by grace from God and
is not of our own doing.
The fallen-ness within us, Calvin shares as complete and utter loss. This is as you state, Total. Total Depravity.
ReplyDeleteFaith being 'beyond our own ability', that we might not lean in on our own understanding but, to lean in on the Lord and the inspired revelation through Scripture.. maybe for relief of this depraved state.
In this, then there is no other option but to look to God for sanctification, for purity of heart. That burning desire for a pure heart, was not taken or overcome by the fall, this is something I look forward to hearing, reading, learning about more in the next weeks, and months..
My personal question is, in our depravity how do we hold onto the desire for purity? Or do we, I guess I am assuming we do, I do. And I cannot recall a time I did not desire the pure holiness. How can this be?
Thank you for the post, appreciate your offer of time and summation. Claire
HI Claire - I was thinking about the same idea you had. How do we hold onto the "desire for purity" or in recognition of beauty or the understanding of goodness? Even if this is defined in the coming of Christ, did these not exist before Christ?
DeleteUsing the term "spiritual DNA" to describe our inheritance of sin is apt. There is no question that our sin is intimately wrapped up in a desire to accentuate the self that I think might be a part of our "physical DNA". This could be construed as a mechanism for self-preservation, but undoubtedly it goes beyond that. In the "Institutes" 2.1.2 Calvin talks about our "deluded self-admiration". This pride and the desire to put the self first may be the root of that. A particular and peculiarly personal statement in this section leads me to believe that Calvin has had strong personal experiences with this aspect of sin. "I am quite aware how much more pleasing is that principle which invites us to weigh our good traits rather to look upon our miserable want and dishonor, which ought to overwhelm us with shame." I have a feeling he really struggled with this, and it makes this section of the Institutes all that much more effective.
ReplyDeleteIt may be this that brings us to the idea of total depravity, it seems like this self-aggrandizement colors every act, even those meant for good. This may also be why Calvin rejects the idea that works can be a saving grace and totally throws out the idea of penance as a sacrament. He looks at the motivation, not the effect of good works.
Yes, good point. I am thinking about the innate selfishness of a baby. While in the modern world, it is hard to think of a baby as innately sinful, it is noticeable that an infant is self-absorbed.
DeleteAs we seek to wrestle with the ideas presented in the first parts of Calvin's book 2, we are called to look at this total idea that man cannot help but sin. We are a fallen creature. Contrast that with the ideas of "free will." It is helpful to consider Calvin's words:
ReplyDelete"In this way, then, man is said to have free will, not because he has a free choice of
good and evil, but because he acts voluntarily, and not by compulsion.
man is not forced to be the servant of sin, while he is, however,
(a voluntary slave); his will being bound by the fetters of sin." (Institutes 2.2.7)
This free will is not the idea that we are doing what we wish to do, but rather the idea that we are a voluntary slave and a slave to sin! When I think of the word slave, I think of someone who has been forced to labor under certain conditions against their will. This compares to the term servant. A servant is one who willingly labors for someone else. Calvin seems to be pointing us toward the greek word Doulos (slave) as compared to διάκονος. One question for me is that διάκονος seems to convey more of a voluntary nature than Doulos.
Thank you, Dan, for your summary.
ReplyDeleteClaire, I had some of the same thoughts when reading this section. It seems quite difficult for us to strive for purity in our total depravity. What thread is there to hold on to? Although Calvin goes to great lengths in this section to make us realize that we have been plunged into much darkness, I, nonetheless, see small glimpses of his hope that "by leading a holy and upright life, we may press on to the appointed goal of blessed immortality." (2.1.1) We might not be able to grasp it, but it seems we might be able to glimpse it.
The "aha" moment in this section came for me in 2.1.6 when Calvin pointed out that Christ could not totally save us if we were not first totally in ruin. It makes no sense for Christ to partially save us. I saw many parallels between this doctrine and that of providence. We don't want to believe that God is allowing bad things to happen until we are faced with believing that God does not ultimately have the power over everything.
Thanks Sharon you always seem to have great insight, the struggle for me is to say their is no attempt ever made by men to do any good seems counter to reality but I think we are forgetting that Gods good is far beyond ours. we are thinking in human terms and not in perfect terms of God.
ReplyDeleteWE can not conceive the perfectness of God.
That the effects of the sin of Adam affect all of us and through sin man suffers death which is suffered by all who sinned. By Adams disobedience, all have been made sinners. According to Calvin, Adam, implicating us in his ruin, destroyed us with himself, but Christ restores us to salvation by his grace” (Institutes 2.1.6).
ReplyDeleteAdam by sinning also plunged us into sin and destruction. In sin, the whole man is overwhelmed from head to toe so that no part is free of sin. We have been degenerated from the original son of Adam. Man’s ruins are to be attributed to depravity of nature.
That the effects of the sin of Adam affect all of us and through sin man suffers death which is suffered by all who sinned. By Adams disobedience, all have been made sinners. According to Calvin, Adam, implicating us in his ruin, destroyed us with himself, but Christ restores us to salvation by his grace” (Institutes 2.1.6).
ReplyDeleteAdam by sinning also plunged us into sin and destruction. In sin, the whole man is overwhelmed from head to toe so that no part is free of sin. We have been degenerated from the original son of Adam. Man’s ruins are to be attributed to depravity of nature.
Agree, Dan. I think that is what Calvin (and also, Paul) are saying. That even what we consider to be good really isn't, because our definition of good comes from our own eyes - tainted by our own self-interest and human pride. So while we and others may see something as good, God sees the heart and knows the truth.
ReplyDeleteI like the term “Spiritual DNA”. It sounds so scientific, but it is the make up of our bodies. The latter part of chapter nine supports this too, the whole man is overwhelmed-head to foot (Institute, 2.8.9). The “usual suspects” spent some time on this subject this week (Dr. Coffman and Sean). With all the corruption of men, it is a calming knowing the God’s providence is at work. I had the same take away of your final paragraph; it is impossible to overstate the importance of total depravity in Calvin’s theology.
ReplyDeleteI am struck by this whole conversation that Calvin's doctrine is completely opposed to modern-day egoism. In the secular world, good is defined by humanity and what ever seems to ameliorate any current need. Needs aren't innately evil but rather a part of the human perfection to "be all that you can be." Thinking about a world that acknowledges human depravity. What does it look like? While initially I think it might seem sad or even morose, I think it universally turns to God for truth and guidance. If we follow Calvin's lead, God's teaching is offered through scripture and Christ. My question is, is total depravity necessarily a precursor of predestination, and is this in part how Calvin sought to define the elect?
ReplyDelete