Balancing Human Examples with Total Depravity and Sufficiency of Grace
Balancing Human Examples with Total Depravity and Sufficiency of Grace
The concept of balancing human examples with the doctrines of total depravity and the sufficiency of grace is a complex theological issue. Total depravity, a doctrine held by various Reformed traditions, asserts that humanity is completely corrupted by sin and unable to save itself [9]. On the other hand, the sufficiency of grace emphasizes God's ability to save through His grace alone.
The biblical basis for total depravity is found in passages such as Romans 3:10-12, which describes humanity as utterly corrupted [6]. In contrast, the sufficiency of grace is rooted in passages like Ephesians 2:8-9, highlighting salvation as a gift from God. Human examples in the Bible, such as the life of Christ, serve as a model for Christian behavior, emphasizing virtues like humility, love, and obedience [1].
Reformed theologians like John Calvin have grappled with the relationship between human examples and the doctrine of total depravity. Calvin argues that while humans are totally depraved, God's grace can still work through them, making their examples worthy of emulation [4]. For instance, Calvin notes that the apostle Paul's exhortations to generosity in Romans 12:8 and 2 Corinthians 8:2, 9:11, 13, demonstrate how human actions can reflect God's grace [2].
The use of human examples in Christian teaching is not without controversy. Some traditions, like the Lutheran, emphasize the role of faith in justification, potentially diminishing the importance of human examples [8]. In contrast, Catholic theology, as represented by Thomas Aquinas, sees human virtues as a reflection of God's grace, arguing that humans can be grateful for and reciprocate God's favors, despite their sinful nature [7].
The patristic tradition also weighs in on this issue. Augustine, in his Exposition on Psalms, discusses the importance of understanding human examples in light of God's sovereignty, highlighting that some are condemned while others receive a crown [3].
The Jewish tradition, as represented in the Babylonian Talmud, offers a different perspective, cautioning against causing punishment to another, even if they are righteous, underscoring the complexity of human morality [5].
The Thirty-Nine Articles of Religion (Anglican) and the Catechism of the Catholic Church both emphasize the importance of understanding biblical events and human examples as leading to just action and moral instruction [10, 11].
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Example of Christ, The — Is perfect -- Heb 7:26. Conformity to, required in Holiness. -- 1Pe 1:15,16; Ro 1:6. Righteousness. -- 1Jo 2:6. Purity. -- 1Jo 3:3. Love. -- Joh 13:34; Eph 5:2; 1Jo 3:16. Humility. -- Lu 22:27; Php 2:5,7. Meekness. -- Mt 11:29. Obedience. -- Joh 15:10. Self-denial. -- Mt 16:24; Ro 15:3. Ministering to others. -- Mt 20:28; Joh 13:14,15. Benevolence. -- Ac 20:35; 2Co 8:7,9. Forgiving injuries. -- Col 3:13. Overcoming the world. -- Joh 16:33; 1Jo 5:4. Being not of the world. -- Joh 17:16. Being guileless. -- 1Pe 2:21-22. Suffering wrongfully. --”
- Romans (Protestant academic) “Tyndale House on Romans 12:8: 12:8 give generously: See also 2 Cor 8:2; 9:11, 13.”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 8: Augustine — Exposition on Psalms — PSALM XXXVII. [5] (part 29): should be condemned, the other receive a crown. ...”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 109: 4:5-6 4:6 4:11 4:12 4:18 Colossians 1:2-3 1:4 1:5 1:5 1:9-10 1:12 1:13 1:14 1:14 1:14 1:14 1:15 1:15 1:15 1:15 1:15 1:16 1:16 1:16-18 1:17 1:18 1:19-20 1:20 1:20 1:21 1:21-22 1:24 1:24 1:26 1:26 1:26 2:2 2:3 2:3 2:3 2:3 2:3 2:10 2:11 2:12 2:12 2:13-14 2:14 2:14 2:14-15 2:16 2:16-17 2:17 2:17 2:17 2:19 2:20 2:20-21 2:23 2:23 3:1 3:1 3:1-2 3:2 3:3 3:3 3:4 3:5 3:6 3:10 3:10 3:11 3:14 3:14 3:14 3:16 3:19 3:24 3:25 4:3 4:17 1 Thessalonians 1:5 2:13 2:18 2:20 3:5 3:12 3:13 4:3 4:4 4:5 4:7 4:7 4:15 4:16 4:16 4:16-17 5:2 5:9 5:17-18 5:19 ”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Berakhot 128b.13:20: Moreover, it is inappropriate to cause the punishment of another, as it is written: “Punishment, even for the righteous, is not good” (Proverbs 17:26), even for a righteous person, it is improper to punish another.”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 144: 2:7 2:28 2:28 3:19 3:21 3:22-23 3:25 3:25 3:25 3:25 3:25 3:25-26 3:28 4:20-21 5:1-1 5:8 5:9 5:10 5:10 5:10 5:10 5:11 5:12 5:12 5:12 5:12 5:12-20 5:12-20 5:12-20 5:12-21 5:12-21 5:12-21 5:12-21 5:12-21 5:12-21 5:12-21 5:12-21 5:12-21 5:12-21 5:15 5:16-17 5:18 5:18-19 5:18-19 5:19 6:1-23 6:4 6:4 6:9 6:14 6:23 7:1-25 7:4 7:4-6 7:32 7:32 8:1-13 8:1-39 8:3 8:7 8:9-1 8:11 8:11 8:11 8:23 8:28 8:29-30 8:29-30 8:29-30 8:30 8:30 8:30 8:32 8:34 8:34 8:35-39 9:1-33 9:1-33 9:5 9:5 9:6 9:9-21 9:11 9:11 9:15-16 9:19 9:22 9:24 10:13 10:14 10:17 11:2 11:”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Ingratitude, Art. 4: Article: Whether favors should be withheld from the ungrateful? I answer that, There are two points to be considered with regard to an ungrateful person. The first is what he deserves to suffer and thus it is certain that he deserves to be deprived of our favor. The second is, what ought his benefactor to do? For in the first place he should not easily judge him to be ungrateful, since, as Seneca remarks (De Benef. iii), "a man is often grateful although he repays not," because perhaps he has ”
- Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), Lacking Thy divine favor,: Lacking Thy divine favor,”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 50: certain facts of experience. Second Argument from the Entire Sinfulness of Men. This universal depravity of men is no slight evil. The whole human race, by their apostasy from God, are totally depraved. By total depravity, is not meant that all men are equally wicked; nor that any man is as thoroughly corrupt as it is possible for a man to be; nor that men are destitute of all moral virtues. The Scriptures recognize the fact, which experience abundantly confirms, that men, to a greater or less degree, are honest in dealings, kind in their”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), 11.Of Justification.: 11.Of Justification.”
- Catechism of the Catholic Church (Catholic) “Catechism of the Catholic Church, 2. the moral sense. the events reported in Scripture ought to lead us to act: 2. the moral sense. the events reported in Scripture ought to lead us to act justly. As St. Paul says, they were written "for our instruction".85”