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Total depravity (also called radical corruption, or pervasive depravity) is a theological doctrine derived from the Augustinian concept of original sin. It is the teaching that, as a consequence of the Fall of Man, every person born into the world is enslaved to the service of sin and, apart from the efficacious or prevenient grace of God, is utterly unable to choose to follow God, refrain from evil, or accept the gift of salvation as it is offered. It is advocated to various degrees by many Protestant confessions of faith and catechisms, including those of some Lutheran synods, and Calvinism.〔Canons of Dordrecht, ("The Third and Fourth Main Points of Doctrine" )〕〔Westminster Larger Catechism,(Question 25 )〕〔Heidelberg Catechism,(question 8 )〕 Arminians, such as Methodists, hold to depravity, albeit not in the same way as the Reformed.〔Arminius, James ''The Writings of James Arminius'' (three vols.), tr. James Nichols and W. R. Bagnall (Grand Rapids: Baker, 1956), I:252〕〔 == History == In opposition to Pelagius, who believed that after the fall people are able to choose not to sin, Augustine of Hippo argued that since the fall all humanity is in self-imposed bondage to sin. All people are inescapably predisposed to evil prior to any actual choice, and unable to not sin.〔 * 〕 Free will is not taken away in the sense of the ability to choose between alternatives, but people are unable to make these choices in service to God rather than self. Thomas Aquinas also taught that people are not able to avoid sin after the fall, and that this entailed a loss of original righteousness or sinlessness, as well as concupiscence or selfish desire. Duns Scotus, however, modified this interpretation and only believed that sin entailed a lack of original righteousness. During the Protestant Reformation, the Reformers took Scotus's position to be the Catholic position and argued that it made sin only a defect or privation of righteousness rather than an inclination toward evil. Martin Luther, John Calvin and other Reformers used the term "total depravity" to articulate what they claimed to be the Augustinian view that sin corrupts the entire human nature. This did not, however, mean the loss of the ''imago Dei'' (image of God). The only theologian who argued that the ''imago Dei'' itself was taken away and that the very substance of fallen humanity was sin was Matthias Flacius Illyricus, and this view was repudiated in the Formula of Concord. John Calvin used terms like "total depravity" to mean that, despite the ability of people to outwardly uphold the law, there remained an inward distortion which makes all human actions displeasing to God, whether or not they are outwardly good or bad.〔 Even after regeneration, every human action is mixed with evil. Later Calvinist theologians were agreed on this, but the language of the Canons of Dort as well as the 17th-century Reformed theologians which followed it did not repeat the language of "total depravity", and arguably offer a more moderate view on the state of fallen humanity than Calvin.〔 A form of the doctrine of total depravity, although not identical to the Calvinist position, was affirmed by the Five articles of Remonstrance, by Jacobus Arminius himself, and by John Wesley, who strongly identified with Arminius through publication of his periodical ''The Arminian'' and also advocated a strong doctrine of inability.〔Sermon 44, ("Original Sin." ); compare verse 4 of Charles Wesley's hymn ("And Can It Be" ).〕 ''The Methodist Quarterly Review'' states that Some Reformed theologians have mistakenly used the term "Arminianism" to include some who hold the Semipelagian doctrine of limited depravity, which allows for an "island of righteousness" in human hearts that is uncorrupted by sin and able to accept God's offer of salvation without a special dispensation of grace. Although Arminius and Wesley both vehemently rejected this view, it has sometimes inaccurately been lumped together with theirs (particularly by Calvinists) because of other similarities in their respective systems such as conditional election, unlimited atonement, and prevenient grace. In particular, prevenient grace is seen in many of these systems as giving humans back the freedom to follow God in one way or another. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Total depravity」の詳細全文を読む スポンサード リンク
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