Editing Total depravity (section)

== Theology ==
Reformed and Lutheran theologians have never considered humans to be absent of goodness or unable to do good outwardly as a result of the fall. People retain the ''imago Dei'', though it has been distorted.<ref name="Muller 2012"/>

Total depravity is the fallen state of human beings as a result of original sin. The doctrine of total depravity asserts that people are, as a result of the fall, not inclined or even able to love God wholly with heart, mind, and strength, but rather are inclined by nature to serve their own will and desires and reject his rule. Even religion and [[philanthropy]] are wicked to God because they originate from a selfish human desire and are not done to the glory of God. Therefore, in [[Reformed theology]], if God is to save anyone, he must [[Predestination (Calvinism)|predestine]], elect, regenerate and call individuals to salvation since fallen humanity does not want to, and is indeed incapable of, choosing him.<ref>{{Cite web |title=Chapter IX |url=https://reformed.org/documents/wcf_with_proofs/ch_IX.html |access-date=2023-05-20 |website=reformed.org |at=9.3}}</ref> However, in Arminian theology [[prevenient grace]] (or "enabling grace") does reach through total depravity to enable people to respond to the salvation offered by God in Jesus Christ.

Total depravity does not mean that people have lost part of their humanity or are [[ontologically]] deteriorated. Just as Adam and Eve were created with the ability not to sin, people retain that essential ability either to sin or not to sin, even though some properties of their humanity are corrupted.<ref>{{cite book |last=Shuster |first=Marguerite |title=The Fall and Sin: What We Have Become as Sinners |publisher=[[Eerdmans]] |year=2004 |location=Grand Rapids, Michigan |pages=159–160, 182 |author-link=Marguerite Shuster}}</ref> It also does not mean that people are as evil as possible. Rather, it means that even the good which a person may intend is faulty in its premise, false in its motive, and weak in its implementation; and there is no mere refinement of natural capacities that can correct this condition. Thus, even acts of generosity and altruism are in fact [[psychological egoism|egoist]] acts in disguise. All good, consequently, is derived from God alone, and in no way through humanity.<ref>{{cite journal| author=Ra McLaughlin |journal=Reformed Perspectives |title=Total Depravity, part 1 |url=http://thirdmill.org/newfiles/ra_mclaughlin/TH.McLaughlin.Total_Depravity.1.html|access-date=2008-07-14 |quote=[Any person] can do outwardly good works, but these works come from a heart that hates God, and therefore fail to meet His righteous standards.}}</ref>

The total reach of sin taught with the doctrine of total depravity highlights people's dire need for God. No part of the person is not in need of grace, and all people are in need of grace, no matter how outwardly pious.

It is important to understand the scope of the "total depravity" of humanity in order to understand the [[Calvinist–Arminian debate]]. As noted, both views embrace total depravity; it is a question of the action which they believe God must take to reach humanity in its fallen and depraved state. May God grant to humanity the grace to respond to His offer of salvation, so that all may believe (as Arminius taught)? Or must God's grace be irresistible in order to reach humanity (as Calvin taught), so that it is impossible for anyone to be saved unless God first extends to them His irresistible grace? Stated in this manner, there is no substantial difference in total depravity as embraced by Calvinists and Arminians; both agree that humanity is in a state of depravity which prevents them from responding to God. Rather, the two groups have a different belief in the grace which God extended to humanity in response to total depravity. Calvin taught [[Irresistible Grace]]; Arminius taught [[Prevenient Grace]].