Christian theology

==Hamartiology: Sin==
{{Main|Hamartiology|Christian views on sin|Christian anthropology}}
The Greek word in the [[New Testament]] that is translated in English as "sin" is ''[[hamartia]]'', which literally means ''missing the target''. [[1 John]] 3:4 states: "Everyone who sins breaks the law; in fact, sin is [[antinomianism|lawlessness]]". Jesus [[Expounding of the Law|clarified the law]] by defining its foundation: "Jesus replied: 'Love the Lord your God with all your heart and with all your soul and with all your mind.' This is the first and [[Great Commandment|greatest commandment]]. And the second is like it: 'Love your neighbor as yourself.' All the [[Torah|Law]] and the [[Neviim|Prophets]] hang on these two commandments." ({{bibleverse||Matthew|22:36–40|NIV}})

Hamartiology ({{lang-el|ἁμαρτία}}, ''[[hamartia]]'', "missing the mark," "sin," + -λογια, ''[[Logos|-logia]]'', "sayings" or "discourse") is the branch of [[Christianity|Christian]] theology, more specifically, [[systematic theology]], which is the study of [[sin]] with a view to articulating a doctrine of it.

Substantial branches of hamartiological understanding subscribe to the doctrine of [[original sin]], which was taught by the Apostle Paul in Romans 5:12–19 and popularized by [[Augustine of Hippo|Saint Augustine]]. He taught that all the descendants of [[Adam and Eve]] are guilty of Adam's sin without their own personal choice.<ref>[[Herman Bavinck|Bavinck, Herman]]. ''Reformed Dogmatics'' Vol. 3. (Grand Rapids: Baker Academic, 2004) pp. 75–125 detail the historical development of Hamartiology, including Pelagius's position and the mediating positions)</ref>

In contrast, [[Pelagius (British monk)|Pelagius]] argued that humans enter life as essentially ''[[tabula rasa|tabulae rasae]]''. [[Fall of man|The fall]] that occurred when Adam and Eve disobeyed [[God]] was held by his group to have affected humankind only minimally. But few theologians continue to hold this hamartiological viewpoint.

A third branch of thinking takes an intermediate position, arguing that after the fall of Adam and Eve, humans are born impacted by sin such that they have very decided tendencies toward sinning (which by personal choice all accountable humans but [[Jesus]] soon choose to indulge).

The degree to which a Christian believes humanity is impacted by either a literal or metaphorical "fall" determines their understanding of related theological concepts like [[salvation]], [[Justification (theology)|justification]], and [[sanctification]].

Christian views on sin are mostly understood as legal infraction or contract violation, and so salvation tends to be viewed in legal terms, similar to Jewish thinking.

===Sin===
{{Main|Sin}}
[[File:Forbidden fruit.jpg|thumb|A [[Sistine Chapel]] fresco depicts the expulsion of [[Adam and Eve]] from the garden of Eden for their sin of eating from the fruit of the Tree of the Knowledge of Good and Evil.]]
In [[religion]], sin is the concept of acts that violate a [[norm (philosophy)|rule of God]]. The term sin may also refer to the [[state (polity)|state]] of having committed such a violation. Commonly, the moral [[code of conduct]] is decreed by a divine entity, i.e. [[Divine law]].

Sin is often used to mean an action that is prohibited or considered wrong; in some religions (notably some sects of [[Christianity]]), sin can refer not only to physical actions taken, but also to thoughts and internalized motivations and feelings. Colloquially, any thought, word, or act considered immoral, [[shame]]ful, harmful, or alienating might be termed "sinful".

An elementary concept of "sin" regards such acts and elements of Earthly living that one cannot take with them into [[Heaven|transcendental living]]. Food, for example is not of transcendental living and therefore its excessive savoring is considered a sin. A more developed concept of "sin" deals with a distinction between sins of [[death]] ([[mortal sin]]) and the sins of human living ([[venial sin]]). In that context, mortal sins are said to have the dire consequence of [[divine punishment|mortal penalty]], while sins of living ([[food]], casual or informal [[Human sexual activity|sexuality]], [[play (activity)|play]], [[inebriation]]) may be regarded as essential spice for transcendental living, even though these may be destructive in the context of human living (obesity, [[infidelity]]).

Common ideas surrounding sin in various religions include:
* [[Punishment]] for sins, from other people, from [[God]] either in life or in [[afterlife]], or from the Universe in general.
* The question of whether an act must be intentional to be sinful.
* The idea that one's [[conscience]] should produce [[guilt (emotion)|guilt]] for a conscious act of sin.
* A scheme for determining the seriousness of the sin.
* [[Repentance]] from (expressing regret for and determining not to commit) sin, and [[Restitution (theology)|atonement]] (repayment) for past deeds.
* The possibility of [[forgiveness]] of sins, often through communication with a deity or intermediary; in [[Christianity]] often referred to as [[salvation]]. [[Crime]] and [[justice]] are related [[secularism|secular]] concepts.

In [[Western Christianity]], "sin is [[Antinomianism|lawlessness]]" (1 John 3:4) and so salvation tends to be understood in legal terms, similar to Jewish law. Sin alienates the sinner from God. It has damaged, and completely severed, the relationship of humanity to God. That relationship can only be restored through acceptance of [[Christ|Jesus Christ]] and his death on the cross as a sacrifice for mankind's sin (see [[Salvation]] and [[Substitutionary atonement]]).

In [[Eastern Christianity]], sin is viewed in terms of its effects on relationships, both among people and between people and God. Sin is seen as the refusal to follow God's plan, and the desire to be like God and thus in direct opposition to him (see the account of [[Adam and Eve]] in the [[Book of Genesis]]). To sin is to want control of one's destiny in opposition to the will of God,
to do some rigid beliefs.

In the [[Russian Orthodox|Russian]] variant of [[Eastern Orthodox Christianity]], sin sometimes is regarded as any mistake made by people in their life. From this point of view every person is sinful because every person makes mistakes during his life. When person accuses others in sins he always must remember that he is also sinner and so he must have mercy for others remembering that God is also merciful to him and to all humanity.

===Fall of man===
{{Main|Fall of man}}
The fall of man or simply the fall refers in [[Christianity|Christian]] doctrine to the transition of the first humans from a state of innocent obedience to [[God]], to a state of guilty disobedience to God. In the [[Book of Genesis]] chapter 2, [[Adam and Eve]] live at first with God in a [[paradise]], but are then deceived or tempted by the [[Serpent (Bible)|serpent]] to eat [[Forbidden fruit|fruit]] from the [[Tree of Knowledge of Good and Evil]], which had been forbidden to them by God. After doing so they become ashamed of their nakedness, and God consequently expelled them from [[paradise]]. The fall is not mentioned by name in the [[Bible]], but the story of disobedience and expulsion is recounted in both Testaments in different ways. The Fall can refer to the wider theological inferences for all humankind as a consequence of Eve and Adam's [[original sin]]. Examples include the teachings of [[Paul of Tarsus|Paul]] in {{Bibleverse|Romans|5:12–19}} and {{Bibleverse|1Cor|15:21–22||1 Cor. 15:21–22}}.

Some [[Christian denominations]] believe the fall corrupted the entire natural world, including human nature, causing people to be born into [[original sin]], a state from which they cannot attain [[Eternal life (Christianity)|eternal life]] without the [[Grace (Christianity)|gracious intervention of God]]. [[Protestants]] hold that [[Jesus]]' death was a [[Atonement (ransom view)|"ransom"]] by which humanity was offered freedom from the sin acquired at the fall. In other religions, such as [[Judaism]], [[Islam]], and [[Gnosticism]], the term "the fall" is not recognized and varying interpretations of the Eden narrative are presented.

[[Christianity]] interprets the fall in a number of ways. Traditional Christian theology accepts the teaching of [[Paul of Tarsus|St Paul]] in his letter to the [[Epistle to the Romans|Romans]]<ref>Paul's Epistle to the Romans, chapter 3 verse 23</ref>{{Better source needed|reason=Theology is a synthesis on the bible, and so needs theological sources|date=March 2010}} "For all have sinned and fall short of the glory of God" and of [[John the Evangelist|St John]]'s [[Gospel]] that "God so loved the world that he sent his only son (Jesus Christ) that whoever believes in him should not perish, but have everlasting life".<ref>{{bibleverse|John|3:16|}}</ref>{{Better source needed|reason=Theology is a synthesis on the bible, and so needs theological sources|date=March 2010}}

The doctrine of [[original sin]], as articulated by [[Augustine of Hippo|Augustine of Hippo's]] interpretation of [[Paul of Tarsus]], provides that the fall caused a fundamental change in human nature, so that all descendants of Adam are born in [[sin]], and can only be redeemed by [[Grace (Christianity)|divine grace]]. Sacrifice was the only means by which humanity could be redeemed after the fall. Jesus, who was without sin, died on the [[crucifixion|cross]] as the ultimate redemption for the sin of humankind.

===Original sin===
{{Main|Original sin}}
Thus, the moment Adam and Eve ate the fruit from the tree—which God had commanded them not to do—sinful death was born; ''it was an act of disobedience, thinking they could become like gods, that was the sin''. Since Adam was the head of the human race, he is held responsible for the evil that took place, for which reason the [[fall of man]] is referred to as the "[[sin of Adam]]". This sin caused Adam and his descendants to lose unrestricted access to God Himself. The years of life were limited. "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned" ({{bibleverse||Romans|5:12|KJV}}). In Christian theology, the [[death of Jesus]] on the [[Christian cross|cross]] is the [[Atonement in Christianity|atonement]] to the sin of Adam. "For as in Adam all die, even so in Christ shall all be made alive." ({{bibleverse|1|Corinthians|15:22|KJV}}). As a result of that act of Christ, all who put their trust in [[Solus Christus|Christ alone]] now have unrestricted access to God through prayer and in presence.

Original sin, which Eastern Christians usually refer to as [[ancestral sin]],<ref>The term "[[ancestral sin]]" is also used, as in [[Greek language|Greek]] προπατορικὴ ἁμαρτία (e.g. [http://www.parembasis.gr/2003/03_10_16.htm Πόλεμος και φτώχεια– η ορθόδοξη άποψη], {{webarchive|url=https://web.archive.org/web/20110721082731/http://www.parembasis.gr/2003/03_10_16.htm |date=21 July 2011 }} [http://www.monipetraki.gr/sarakosti.html Η νηστεία της Σαρακοστής] {{Webarchive|url=https://web.archive.org/web/20160617130930/http://www.monipetraki.gr/sarakosti.html |date=17 June 2016 }}, [http://www.oodegr.com/oode/protestant/luther_antimonaxismos1.htm Πώς στράφηκε ο Λούθηρος κατά του Μοναχισμού– του Γεωργίου Φλωρόφσκυ] {{Webarchive|url=https://web.archive.org/web/20170215084126/http://www.oodegr.com/oode/protestant/luther_antimonaxismos1.htm |date=15 February 2017 }}) or προπατορικὸ ἁμάρτημα (e.g. [http://www.apostoliki-diakonia.gr/GR_MAIN/catehism/theologia_zoi/themata.asp?contents=selides_katixisis/contents_TaIeraMistiria.asp&main=kat010&file=4.4.1.htm Απαντήσεις σε ερωτήματα δογματικά– Ανδρέα Θεοδώρου, εκδ. Αποστολικής Διακονίας, 1997, σελ. 156–161] {{Webarchive|url=https://web.archive.org/web/20200921182150/http://www.apostoliki-diakonia.gr/GR_MAIN/catehism/theologia_zoi/themata.asp?contents=selides_katixisis%2Fcontents_TaIeraMistiria.asp&main=kat010&file=4.4.1.htm |date=21 September 2020 }}, [http://www.pelagia.org/htm/b26.e.i_despotikes_eortes.01.htm Θεοτόκος και προπατορικό αμάρτημα] {{Webarchive|url=https://web.archive.org/web/20100427075227/http://www.pelagia.org/htm/b26.e.i_despotikes_eortes.01.htm |date=27 April 2010 }})</ref> is, according to a doctrine proposed in Christian theology, humanity's state of [[sin]] resulting from the [[fall of man]].<ref name="ODCC-OS">{{cite encyclopedia |encyclopedia=Oxford Dictionary of the Christian Church |publisher=Oxford University Press |year=2005 |isbn=978-0-19-280290-3 |title=Original Sin}}</ref> This condition has been characterized in many ways, ranging from something as insignificant as a slight deficiency, or a tendency toward sin yet without collective guilt, referred to as a "sin nature," to something as drastic as [[total depravity]] or automatic guilt by all humans through collective guilt.<ref>{{Cite book| last = Brodd | first = Jeffrey | title = World Religions | publisher = Saint Mary's Press | year = 2003 | location = Winona, MN | isbn = 978-0-88489-725-5 }}</ref>

Those who uphold the doctrine look to the teaching of [[Paul the Apostle]] in {{bibleverse||Romans|5:12–21}} and {{bibleverse|1|Corinthians|15:22}} for its [[Bible|scriptural]] base,<ref name="ODCC-Doctrine" /> and see it as perhaps implied in Old Testament passages such as {{bibleverse||Psalm|51:5}} and {{bibleverse||Psalm|58:3}}.

[[File:Sandro Botticelli 050.jpg|thumb|upright|[[Augustine of Hippo]] wrote that original sin is transmitted by concupiscence and enfeebles freedom of the will without destroying it.<ref name="ODCC-Doctrine" />]]
The [[Apostolic Father]]s and the [[Apologist]]s mostly dealt with topics other than original sin.<ref name="ODCC-Doctrine" /> The doctrine of original sin was first developed in 2nd-century Bishop of Lyon [[Irenaeus]]'s struggle against [[Gnosticism]].<ref name="ODCC-Doctrine" /> The Greek Fathers emphasized the cosmic dimension of the fall, namely that since Adam human beings are born into a fallen world, but held fast to belief that man, though fallen, is free.<ref name="ODCC-Doctrine" /> It was in the West that precise definition of the doctrine arose.<ref name="ODCC-Doctrine" />
[[Augustine of Hippo]] taught that original sin was both an act of foolishness (''insipientia'') and of pride and disobedience to the God of Adam and Eve. He thought it was a most subtle job to discern what came first: self-centeredness or failure in seeing truth.<ref>Augustine wrote to [[Julian of Eclanum]]: ''Sed si disputatione subtilissima et elimatissima opus est, ut sciamus utrum primos homines insipientia superbos, an insipientes superbia fecerit''. (''Contra Julianum'', V, 4.18; PL 44, 795)</ref> The sin would not have taken place, if satan hadn't sown into their senses ''"the root of evil"'' (''radix Mali'').<ref>''Nisi radicem mali humanus tunc reciperet sensus'' ("Contra Julianum", I, 9.42; PL 44, 670)</ref> The sin of Adam and Eve wounded their nature, affecting human intelligence and will, as well as affections and desires, including sexual desire. The consequences of the fall were transmitted to their descendants in the form of ''concupiscence'', which is a [[Metaphysics|metaphysical]] term, and not a [[Psychology|psychological]] one. [[Thomas Aquinas]] explained Augustine's doctrine pointing out that the ''libido'' (''concupiscence''), which makes the original sin pass from parents to children, is not a ''libido actualis'', i.e. sexual lust, but ''libido habitualis'', i.e. a wound of the whole of human nature.<ref>''Libido quae transmittit peccatum originale in prolem, non-est libido actualis, quia dato quod virtute divina concederetur alicui quod nullam inordinatam libidinem in actu generationis sentiret, adhuc transmitteret in prolem originale peccatum. Sed libido illa est intelligenda habitualiter, secundum quod appetitus sensitivus non-continetur sub ratione vinculo originalis iustitiae. Et talis libido in omnibus est aequalis'' (STh Iª-IIae q. 82 a. 4 ad 3).</ref> Augustine insisted that concupiscence was not ''a being'' but ''bad quality'', the privation of good or a wound.<ref>''Non substantialiter manere concupiscentiam, sicut corpus aliquod aut spiritum; sed esse affectionem quamdam malae qualitatis, sicut est languor''. (''De nuptiis et concupiscentia'', I, 25. 28; PL 44, 430; cf. ''Contra Julianum'', VI, 18.53; PL 44, 854; ibid. VI, 19.58; PL 44, 857; ibid., II, 10.33; PL 44, 697; ''Contra Secundinum Manichaeum'', 15; PL 42, 590.</ref> The bishop of Hippo admitted that sexual concupiscence (''libido'') might have been present in the perfect human nature in the paradise, and that only later it had become disobedient to human will as a result of the first couple's disobedience to God's will in the original sin.<ref>Augustine wrote to [[Julian of Eclanum]]: ''Quis enim negat futurum fuisse concubitum, etiamsi peccatum non-praecessisset? Sed futurus fuerat, sicut aliis membris, ita etiam genitalibus voluntate motis, non-libidine concitatis; aut certe etiam ipsa libidine– ut non-vos de illa nimium contristemus– non-qualis nunc est, sed ad nutum voluntarium serviente'' (Contra Julianum, IV. 11. 57; PL 44, 766). See also his late work: ''Contra secundam Iuliani responsionem imperfectum opus'', II, 42; PL 45,1160; ibid. II, 45; PL 45,1161; ibid., VI, 22; PL 45, 1550–1551. Cf.{{Cite book|title=Le mariage chrétien dans l'oeuvre de Saint Augustin. Une théologie baptismale de la vie conjugale |last= Schmitt|first=É. |year= 1983|series = Études Augustiniennes | location= Paris|page= 104}}</ref> The original sin have made humanity a ''massa damnata''<ref name="ODCC-Doctrine" /> (mass of perdition, condemned crowd). In Augustine's view (termed "Realism"), all of humanity was really present in Adam when he sinned, and therefore all have sinned. Original sin, according to Augustine, consists of the guilt of Adam which all humans inherit. As sinners, humans are utterly depraved in nature, lack the freedom to do good, and cannot respond to the will of God without [[Grace (Christianity)|divine grace]]. Grace is [[irresistible grace|irresistible]], results in conversion, and leads to [[perseverance of the saints|perseverance]].<ref name="Gonzalez">{{Cite book|author=Justo L. Gonzalez |title=A History of Christian Thought: Volume 2 (From Augustine to the eve of the Reformation) |publisher=Abingdon Press |date=1970–1975}}</ref>

Augustine's formulation of original sin was popular among Protestant reformers, such as [[Martin Luther]] and [[John Calvin]], and also, within Roman Catholicism, in the [[Jansenism|Jansenist]] movement, but this movement was declared heretical by the Catholic Church.<ref>{{Cite Catholic Encyclopedia|title=Jansenius and Jansenism|last=Forget|first=Jacques|volume=8|url=http://www.newadvent.org/cathen/08285a.htm|accessdate=2010-08-08}}</ref> There are wide-ranging disagreements among Christian groups as to the exact understanding of the doctrine about a state of sinfulness or absence of holiness affecting all humans, even children, with some Christian groups denying it altogether.

The notion of original sin as interpreted by [[Augustine of Hippo]] was affirmed by the [[Protestant Reformation|Protestant Reformer]] John Calvin. [[John Calvin|Calvin]] believed that humans inherit Adamic guilt and are in a state of sin from the moment of conception. This inherently sinful nature (the basis for the [[Calvinism|Calvinistic]] doctrine of "[[total depravity]]") results in a complete alienation from God and the total inability of humans to achieve reconciliation with God based on their own abilities. Not only do individuals inherit a sinful nature due to Adam's fall, but since he was the federal head and representative of the human race, all whom he represented inherit the guilt of his sin by imputation.

;New Testament
The scriptural basis for the doctrine is found in two New Testament books by [[Paul the Apostle]], [http://www.biblegateway.com/passage/?search=romans%205:12-21&version=NIV Romans 5:12–21] and [http://www.biblegateway.com/passage/?search=1%20Corinthians%2015:22&version=NIV 1 Corinthians 15:22], in which he identifies Adam as the one man through whom death came into the world.<ref name="ODCC-Doctrine" />
<ref>''Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned''—for sin indeed was in the world before the law was given, but sin is not counted where there is no law. Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come.—[[Epistle to the Romans|Romans]] 5:12–14, [[English Standard Version|ESV]] "Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. For ''as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous''. Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord."—Rom. 5:18–21, ESV</ref>

===Total depravity===
{{Main|Total depravity}}
Total depravity (also called absolute inability and total corruption) is a theological [[doctrine]] that derives from the [[Augustine of Hippo|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 [[irresistible grace|efficacious]] or [[prevenient grace]] of God, is utterly unable to choose to follow [[God]] or choose to accept [[salvation]] as it is freely offered.

It is also advocated to various degrees by many Protestant confessions of faith and catechisms, including those of [[Lutheranism]],<ref>The ''[[Book of Concord]]'', "The Thorough Declaration of the Formula of Concord," [http://www.bookofconcord.org/fc-sd/originalsin.html chapter II, sections 11 and 12] {{Webarchive|url=https://web.archive.org/web/20080516222600/http://bookofconcord.org/fc-sd/originalsin.html |date=16 May 2008 }}; The [[Augsburg Confession]], [http://www.reformed.org/documents/augsburg.html Article 2] {{Webarchive|url=https://web.archive.org/web/20100612222415/http://reformed.org/documents/augsburg.html |date=12 June 2010 }}</ref> [[Arminianism]],<ref>Arminius, James ''The Writings of James Arminius'' (three vols.), tr. [[James Nichols (printer)|James Nichols]] and William R. Bagnall (Grand Rapids: Baker, 1956), I:252</ref> and [[Calvinism]].<ref>[[Canons of Dordrecht]], [http://www.reformed.org/documents/canons_of_dordt.html "The Third and Fourth Main Points of Doctrine"] {{Webarchive|url=https://web.archive.org/web/20130729015115/http://www.reformed.org/documents/canons_of_dordt.html |date=29 July 2013 }}; [[Westminster Confession of Faith]], [http://www.reformed.org/documents/wcf_with_proofs/ch_VI.html chapter 6] {{Webarchive|url=https://web.archive.org/web/20100613003712/http://reformed.org/documents/wcf_with_proofs/ch_VI.html |date=13 June 2010 }}; [[Westminster Larger Catechism]], [http://www.reformed.org/documents/wlc_w_proofs/WLC_001-050.html Question 25] {{Webarchive|url=https://web.archive.org/web/20100613061952/http://reformed.org/documents/wlc_w_proofs/WLC_001-050.html |date=13 June 2010 }}; [[Heidelberg Catechism]], [http://www.reformed.org/documents/heidelberg.html question 8] {{Webarchive|url=https://web.archive.org/web/20200903084031/https://reformed.org/documents/heidelberg.html |date=3 September 2020 }}</ref>

Total depravity is the fallen state of man as a result of original sin. The doctrine of total depravity asserts that people are by nature not inclined or even able to love God wholly with heart, mind, and strength, but rather all are inclined by nature to serve their own will and desires and to reject the rule of God. Even religion and [[philanthropy]] are wicked to God to the extent that these originate from a human imagination, passion, and will and are not done to the glory of God. Therefore, in [[Calvinism|Reformed theology]], if God is to save anyone He must [[Predestination (Calvinism)|predestine]], call, elect individuals to salvation since fallen man does not want to, indeed is incapable of choosing God.<ref>The ''[[Westminster Confession of Faith]]'', [http://www.reformed.org/documents/wcf_with_proofs/ch_IX.html 9.3] {{Webarchive|url=https://web.archive.org/web/20100613003851/http://reformed.org/documents/wcf_with_proofs/ch_IX.html |date=13 June 2010 }}</ref>

Total depravity does not mean, however, 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 man.<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 God's righteous standards.}}</ref>

===Comparison among Protestants===
This table summarizes three Protestant beliefs on depravity.

{| class="wikitable"
|-
! '''Topic''' !! '''Calvinism''' !! '''Lutheranism''' !! '''Arminianism'''
|-
| '''Depravity and human will''' || For [[John Calvin|Calvin]], in Total Depravity<ref>Charles Partee, ''The Theology of John Calvin'' (Westminster John Knox, 2008), 129. "By total depravity Calvin means totally susceptible to sin."</ref> humanity possesses "free will,"<ref name="ReferenceA">John Calvin, ''Institutes of the Christian Religion'', trans. Henry Beveridge, III.23.2.</ref> but it is in bondage to sin,<ref name="ReferenceB">John Calvin, ''Institutes of the Christian Religion'', trans. Henry Beveridge, II.3.5.</ref> until it is "transformed."<ref name="ReferenceC">John Calvin, ''Institutes of the Christian Religion'', trans. Henry Beveridge, III.3.6.</ref> || For [[Martin Luther|Luther]], in Total Depravity<ref name=WELS-Compare/><ref>Robert L. Browning and Roy A. Reed, ''Forgiveness, Reconciliation, and Moral Courage'' (Eerdmans, 2004), 113. "Luther did not mean by 'total depravity' that everything a person did was depraved. He meant that depravity, sin and wickedness can invade any and every part of life."</ref> humanity possesses free-will/free choice in regard to "goods and possessions," but regarding "salvation or damnation" people are in bondage either to God or Satan."<ref name="Henry Cole 1823">Henry Cole, trans, ''Martin Luther on the Bondage of the Will'' (London, T. Bensley, 1823), 66. The controversial term ''liberum arbitrium'' was translated "free-will" by Cole. However [[Ernest Gordon Rupp]] and Philip Saville Watson, ''Luther and Erasmus: Free Will and Salvation'' (Westminster, 1969) chose "free choice" as their translation.</ref> || For [[Jacobus Arminius|Arminius]], in Depravity<ref>Roger E. Olson, ''Arminian Theology: Myths and Realities'' (InterVarsity Press, 2009), 17. "Arminians of the heart emphatically do not deny total depravity," but prefer not to use the word.</ref> humanity possesses freedom from necessity, but not "freedom from sin" unless enabled by "[[prevenient grace]]."<ref name="Keith D 2012">Keith D. Stanglin and Thomas H. McCall, ''Jacob Arminius: Theologian of Grace'' (Oxford University, 2012), 157–158.</ref>
|}