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Usually I present one post a month, but since the response has been good for the December/January post I present a second short January article. I did state that I would consider this as an option in the past based on comments/interaction/emails/pageviews. Cheers. Blessings in 2012.
The article C.S. Lewis and total depravity was presented February 2, 2008. I have added a new section.
Lewis and Depravity
The entire MPhil can be found in the January 2006 archives and the link below:
MPhil 2003
C.S. Lewis and Thoughts on Total Depravity
British born, Clive Staples Lewis (1898-1963) was a world renowned British writer whose theological literary works have been influential within Christian apologetics. Evangelical Dictionary of Theology, describes Lewis’ beginnings and places of study.
Anglican scholar-novelist and Christian Apologist, perhaps best known for his literary fantasies that explore theological concepts. Born near Belfast in Northern Ireland, he received his B.A. from University College, Oxford, in 1924, and was fellow and tutor in English literature at Magdalen College, Oxford, from 1925 until 1954. He then accepted the Chair of Medieval and Renaissance English at Cambridge. Hein (1996: 630).
Lewis pointed out some definite examples of human wickedness in his era and culture; however, he rejected the idea of Total Depravity. He stated:
This chapter will have been misunderstood if anyone describes it as a reinstatement of the doctrine of Total Depravity. I disbelieve the doctrine, partly on the logical grounds that if our depravity were total we should not know ourselves to be depraved, and partly because experience shows us much goodness in human nature. Lewis (1940)(1996: 61).
I can see the logic of Lewis’ point of view; however, I don’t agree with his conclusions. I will first give the comments of C.C. Ryrie and then explain my perspective.
The concept of total depravity does not mean
(1) that depraved people cannot or do not perform actions that are good in either man’s or God’s sight. But no such action can gain favor with God for salvation. Neither does it mean
(2) that fallen man has no conscience which judges between good and evil for him. But that conscience has been effected by the fall so that it cannot be a safe and reliable guide. Neither does it mean
(3) that people indulge in every form of sin or in any sin to the greatest extent possible.
Positively total depravity means that the corruption has extended to all aspects of man’s nature, to his being: and total depravity means that because of that corruption there is nothing man can do to merit saving favour with God. Ryrie (1996: 312).
I would think Lewis did not significantly understand the doctrine. Ryrie’s first point answers Lewis’ objection. The doctrine is not about humanity being so evil that no good is possible. The point is that these good works can in no way earn salvation. As well, with Ryrie’s second point, humanity could acknowledge the existence of sin and evil in them because they still had a conscience, although it was scarred. Also, the depravity is not total in the sense of every aspect of evil in people being maximized, it means instead that humanity is corrupt to the point where salvation cannot be merited.
I think Ryrie explains the concept well, and understands it, unlike Lewis. However, I wonder if human beings can commit truly good acts, like both men suggest. I would think since humanity is totally depraved that no true human good is possible. If true goodness is found in perfection, as is God, then we cannot obtain that good. Even as Christians that attempt to perform the will of God with the help of the Holy Spirit, would there not be just a little taint of sin in all our actions? It is my view that human good is likely an absence of a complete maximization of our total depravity. I, for example, may appear to be humanly good compared to a serial murderer; however, that is because the murderer has been found out as someone who has committed heinous crimes, where as Lewis pointed out with an individual, my evil can be hidden in public persona.
HEIN, R. (1996) C.S. Lewis, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.
LEWIS, C.S. (1940)(1996) The Problem of Pain, San Francisco, Harper-Collins.
RYRIE, C.C. (1996) Total Depravity, in Walter A. Elwell (ed.),Evangelical Dictionary of Theology, Grand Rapids, Baker Books.
January 3, 2012
That section from MPhil was written in 2003 and prior, obviously prior to me being a Doctor.
‘However, I wonder if human beings can commit truly good acts, like both men suggest. I would think since humanity is totally depraved that no true human good is possible. If true goodness is found in perfection, as is God, then we cannot obtain that good. Even as Christians that attempt to perform the will of God with the help of the Holy Spirit, would there not be just a little taint of sin in all our actions? It is my view that human good is likely an absence of a complete maximization of our total depravity.’
It is my deduction even as of 2012 that one in Christ would at least have to be out of the sinful flesh, as in being in spirit form in Paradise, assuming it as some type of literal actual place (Luke 23, 2 Corinthians 12 and Revelation 2), and eventually be in resurrected form (1 Corinthians 15), to be free from this taint. John Calvin makes the point in the Bondage and Liberation of the Will that purity is spoiled by a tiny blemish and implies that sin is included in every good work (in this present realm). Calvin (1543)(1996: 27). Therefore I still support those MPhil conclusions.
CALVIN, JOHN (1543)(1996) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House.
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