I decided to do a review of the Book of Romans during the second half of Lent in anticipation of the resumption of teaching Bible study classes in my parish after Pascha.
This morning’s review brought me to chapter 3 of Romans and a passage that has had a lot of traction in the West since the Reformation:
“we previously warned both Jews and Greeks that they are all under sin. 10 As it is written,
There is no one righteous; no, not one.
11 There is no one who understands.
12 There is no one who seeks God.
They have all turned aside.
They have together become worthless.
There is no one who does good, no, not so much as one.”
As an aside, St. Paul is quoting here from Psalm 13:1-3 in the Septuagint, this corresponds to Psalm 14 in most English Bibles which has a much shorter text here (as they are based on the Masoretic Text).
From this passage, the Reformers Luther and Calvin deduced the doctrine of total depravity.
WHAT IS THE DOCTRINE OF TOTAL DEPRAVITY?
The doctrine of total depravity, as articulated by Martin Luther and John Calvin, underscores the complete absence of righteousness in humanity due to the fall. Romans 3:10-12 reinforces this view, declaring, “None is righteous, no, not one; no one understands; no one seeks for God.” This means that every aspect of human nature is so fundamentally corrupted by sin that individuals are entirely incapable of seeking God or performing any truly good deeds without divine intervention. Luther emphasizes that human will is bound and unable to choose what is good, while Calvin reinforces that this total inability is vital for understanding the necessity of God’s grace for salvation. In stark contrast, Orthodox doctrine, following the teaching of the ancient Christians, suggests that although humanity is fallen, it still possesses the image of God, allowing for the possibility of seeking righteousness and cooperating with divine grace.
THE ORTHODOX CONTRAST
Orthodox Christianity firmly rejects the notion of total depravity, emphasizing that the image of God remains in every person after the fall, albeit wounded. This belief highlights humanity’s inherent dignity and capacity for good. As St. Irenaeus stated, “The glory of God is man fully alive,” reflecting the view that humans still bear the divine image and can seek righteousness. Furthermore, Orthodoxy teaches the concept of synergy, where divine grace and human free will work together in the process of salvation. St. Athanasius beautifully illustrates this in his assertion, “He became what we are so that we might become what He is,” emphasizing the transformative journey towards growing into the likeness of God. This understanding affirms that individuals can actively participate in their spiritual development, cooperating with God’s grace to restore the divine likeness within.
A VERBAL CONTRADICTION
The doctrine of total depravity, which asserts that every aspect of humanity is completely corrupted by sin and incapable of seeking God without divine intervention, primarily relies on passages such as Romans 3:10-12. However, this singular reliance on a specific text can lead to a skewed understanding of the broader biblical narrative regarding human nature and righteousness. Indeed, when exploring the entirety of Scripture, one sees that the concept of total depravity stands almost alone and is contradicted by multiple accounts of individuals being recognized as righteous.
The Issue of Isolated Scripture
When theological doctrines are built primarily on isolated verses, there’s a risk of ignoring the overall context of Scripture, which often presents a more nuanced view of human nature. Romans 3 focuses on the universality of sin, yet other passages affirm that individuals can indeed act righteously and are recognized as such. This indicates that the biblical narrative supports the idea of human agency and the possibility of goodness, even after the fall.
Instances of Righteousness in Scripture
1. Noah: Genesis 6:9 states, “Noah was a righteous man, blameless in his generation; Noah walked with God.” This shows that, despite the pervasive sin of his time, Noah was regarded as righteous.
2. Abraham: In Genesis 15:6, it is written, “He believed the Lord, and he counted it to him as righteousness.” Abraham’s faith is highlighted as a righteous act, showcasing the possibility of human righteousness through belief in God.
3. Job: Job is described as “blameless and upright, one who feared God and turned away from evil” (Job 1:1). His character illustrates that individuals can live righteously in a world of suffering and injustice.
4. David: In Acts 13:22, it is noted that God removed Saul and chose David, saying, “I have found in David the son of Jesse a man after my own heart, who will do all my will.” David’s status as a man after God’s own heart emphasizes that righteousness is still attainable.
5. Daniel: Daniel is repeatedly presented as a righteous figure throughout the book named after him, notably in Daniel 6:4, which states, “He was distinguished above all the other presidents and satraps because an excellent spirit was in him.” His integrity exemplifies righteousness in a foreign land.
6. The Righteous in Proverbs: Proverbs 11:5 states, “The righteousness of the blameless keeps his way straight, but the wicked falls by his own wickedness.” This proverb highlights a distinction between the righteous and the wicked, reinforcing the possibility of living uprightly.
7. The Beatitudes: In Matthew 5:6, Jesus teaches, “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.” This beatitude implies that the pursuit of righteousness is a positive, attainable goal for believers.
These examples illustrate that total depravity is not the comprehensive teaching of Scripture. Instead, the Bible contains numerous affirmations of human righteousness, highlighting that individuals, by God’s grace and their response to it, can live upright and purposeful lives. The call to recognize the righteousness found in biblical characters and the encouragement to pursue righteousness throughout Scripture signals a more balanced understanding of human nature and divine grace—one that offers hope and emphasizes the cooperative relationship between God and humanity rather than an outright dismissal of human ability to respond to God. By using all of Scripture, we appreciate the richness of God’s revelation regarding human character and potential.
RESOLVING THE TENSION
So how do we resolve the apparent contradiction between the idea that “there is none righteous, no, not one” and the abundant testimony that many are righteous in the rest of Scripture?
The original target of the passage in Psalms (“The fool says in his heart, ‘There is no God’” – Psalm 14:1) refers specifically to those who live as practical atheists, disregarding divine moral law and the existence of God by how they live. This sets the stage for understanding Paul’s citation of this and similar texts in Romans 3, where he reflects on the relative righteousness of human beings compared to the absolute righteousness of God.
Origen captures this contrast beautifully, “This passage declares that before God, no living person will be declared righteous. This shows that in comparison to God- and the righteousness that is in Him- no one will be justified. Not even the most perfect of saints. As an illustration, we could say that no candle can give light before the sun. By that, we would not mean that the candle will not give out any light whatever. Rather, we would mean that the light of the candle will not be visible before the brightness of the sun.”
When he likens human righteousness to “the light of a candle” next to “the light of the sun”, emphasizing that while a candle emits light, its brightness is insignificant when compared to the brilliance of the sun. This analogy illustrates that human righteousness, though real, pales in comparison to the perfection and holiness of God.
And this shows, that it is the doctrine of total depravity itself which is depraved, and not the nature of man, even in its fallen state.
