Pink: The Fall Did Not Affect the Elect

“In other words, in God’s eternal thoughts and foreviews, the elect were conceived and contemplated by Him in the Divine mind as real entities in a state of pure creaturehood, above and beyond any consideration of the Fall… Such were “sons” before God sent forth the Holy Spirit into their hearts (Gal. 4:6); they were “children” while “scattered abroad” before Christ died for them (John 11:51, 52); they were “children” before the Redeemer became incarnate (Heb. 2:14). The elect were “children” from all eternity and decreed to be so unto all eternity. They did not lose their sonship by the Fall, neither by any corruption derived from that Fall in their nature. “Children” they continued, though sinful children, and as such, justly exposed to wrath. Nevertheless, this relationship could not be revoked by any after-acts in time: united to Christ from all eternity, they were always one with Him.” 

– A.W. Pink, Spiritual Union and Communion, ‘Mystical Union’, Pt.2

“Though, while all fell in Adam, yet all did not fall alike. The non-elect fell so as to be damned, they being left to perish in their sins, because they had no relation to Christ—He was not related to them as the Mediator of union with God.  The non-elect had their all in Adam, their natural head. But the elect had all spiritual blessing bestowed upon them in Christ, their gracious and glorious Head (Eph. 1:3). They could not lose these…”

– A.W. Pink, The Doctrine of Election, ‘Its Nature’

Cheung: ‘Permission’ is Nonsense; God is the Author of Sin and Evil

When Reformed Christians are questioned on whether God is the “author of sin,” they are too quick to say, “No, God is not the author of sin.”  And then they twist and turn and writhe on the floor, trying to give man some power of “self-determination,” and some kind of freedom that in their minds would render man culpable, and yet still leave God with total sovereignty.  On the other hand, when someone alleges that my view of divine sovereignty makes God the author of sin, my reaction is “So what?”  Those who oppose me stupidly chant, “But he makes God the author of sin, he makes God the author of sin.” However, a description does not amount to an argument or objection, and I have never come across a decent explanation as to what is wrong with God being the author of sin in any theological or philosophical work written by anybody from any perspective.  The truth is that, whether or not God is the author of sin, there is no biblical or rational problem with him being the author of sin. (p.4)

Although God must actively cause evil thoughts and inclinations in the creature, and then he must actively cause the corresponding evil actions, he does not create new material or substance when he does this, since he is controlling what he has already created.  It is true that a person sins according to his evil nature, but as Luther writes, it is God who “creates” this evil nature in each newly conceived person after the pattern of fallen Adam, whose fall God also caused.  And then, God must actively cause this evil nature to function and the person to act according to it.  Luther writes that God never allows this evil nature to be idle in Satan and in ungodly people, but he continuously causes it to function by his power… As for God’s purpose for sin and evil, first, as we acknowledge the biblical teaching that God is the sovereign and righteous “author of sin,” even if we cannot say why he causes sin and evil, it would not undermine what I have said.  Even if we do not know the reason, our view does not contradict Scripture or itself.  It would only be a matter of incomplete information. (p.10)

My position is a consistent application of divine sovereignty over everything.  It is a denial of any form of dualism or deism.  I affirm that God controls everything about everything that is anything, including every aspect of every detail of every human decision and action, in such a way that man has no freedom in any meaningful or relevant sense. (p.14)

Things are more determined in divine determinism than in any other scheme.  Under “fatalism,” an event is predetermined in such a way that the same outcome results “no matter what you do,” that is, regardless of means.  However, under divine determinism, although it “matters” what you do, “what you do” is also predetermined.  And it “matters” because there is a definite relationship between “what you do” and the outcome, although this relationship is also determined and controlled by God.  So I affirm divine determinism and not fatalism, but not for the reason that people often shun fatalism.  I affirm divine determinism not because things are less controlled in this scheme – they are more controlled – but I affirm it because it is the revealed and rational truth.  I cannot be charged with teaching fatalism, because the term means something different from what I teach, and also because I consider fatalism far too weak to describe God’s control. (p.25)

The Bible teaches that God’s will determines everything.  Nothing exists or happens without God, not merely permitting, but actively willing it and causing it to exist or happen… God controls not only natural events, but he also decides and causes all human affairs and decisions… If God indeed designs and causes all natural events and human affairs, then it follows that he also designs and causes evil. (pp.58-60)

God controls everything that exists and everything that happens.  There is not one thing that exists or that happens that he has not decreed and caused – not even a single thought in the mind of man.  Since this is true, it follows that God has decreed and caused the existence of evil. He has not merely permitted it, because nothing can originate or happen apart from his will and power.  Since no creature can make free or independent decisions, evil could never have started unless God decreed and caused it, and it cannot continue for one moment longer without God’s will for it to continue or without God’s power actively causing it to continue. Those who see that it is impossible to disassociate God from the origination and continuation of evil still attempt to distance God from evil by suggesting that God merely “permits” evil, and that he does not cause it.  However, since the Bible itself states that God actively decrees and causes everything, and that nothing can exist or happen apart from his will and power, it makes no sense to say that he merely permits something – nothing happens by God’s mere permission.  In fact, when it comes to ontology, “God’s permission” is an unintelligible term. (p.61)

– Vincent Cheung, The Author of Sin (2014)


Do Arminians Believe in Total Depravity?

Leading Calvinist John MacArthur asserts that,

“THE contemporary idea today is that there’s some residual good left in the sinner.  As this progression came from Pelagianism to Semi-Pelagianism, and then came down to some contemporary Arminianism, maybe got defined a little more carefully by Wesley, who was a sort of, ah, um, messed up Calvinist, because Wesley wanted to give all the glory to God, but as you well know, but he wanted to find in man some place where man could initiate salvation on his own will… So that the sinner, un-aided by the Holy Spirit, must make the first move.  That’s essentially Arminian theology: The sinner, un-aided, must make the first move.” 1 (Emphasis mine)

Loraine Boettner writes,

“AS we read the works of various Arminian writers, it seems that their first and perhaps most serious error is that they do not give sufficient importance to the sinful rebellion and spiritual separation of the human race from God that occurred in the fall of Adam. Some neglect it altogether, while for others it seems to be a far away event that has little influence in the lives of people today. But unless we insist on the reality of that spiritual separation from God, and the totally disastrous effect that it had on the entire human race, we shall never be able properly to appreciate our real condition or our desperate need of a Redeemer.” 2

Not only does Boettner explicitly say that Arminians “do not give sufficient importance to the sinful rebellion and spiritual separation of the human race from God,” his last sentence is a slap in the face if ever I’ve seen one: Arminians are not able to properly appreciate the need for a Redeemer.

Calvinist duo Steele and Thomas claim that Arminianism teaches that,

“ALTHOUGH human nature was seriously affected by the fall, man has not been left in a state of total spiritual helplessness. God graciously enables every sinner to repent and believe, but He does not interfere with man’s freedom. Each sinner possesses a free will, and his eternal destiny depends on how he uses it. Man’s freedom consists of his ability to choose good over evil in spiritual matters; his will is not enslaved to his sinful nature. The sinner has the power to either cooperate with God’s Spirit and be regenerated or resist God’s grace and perish. The lost sinner needs the Spirit’s assistance, but he does not have to be regenerated by the Spirit before he can believe, for faith is man’s act and precedes the new birth. Faith is the sinner’s gift to God; it is man’s contribution to salvation.” 3

The Christian Apologetics and Research Ministry (CARM) claims,

“TOTAL Depravity is the doctrine that fallen man is completely touched by sin and that he is completely a sinner. He is not as bad as he could be, but in all areas of his being, body, soul, spirit, mind, emotions, etc., he is touched by sin. In that sense he is totally depraved. Because man is depraved, nothing good can come out of him (Rom. 3:10-12) and God must account the righteousness of Christ to him. This righteousness is obtainable only through faith in Christ and what He did on the cross.

Total depravity is generally believed by the Calvinist groups and rejected by the Arminian groups.” 4

William MacLean writes,

“ARMINIANS deny the total depravity of man, in that they hold that the will of man is free and has the ability to choose Christ and the salvation that is in Him.” 5

Despite how convinced the above Calvinists are regarding the beliefs of Arminians, their claims are quite baseless.  In fact, nothing could be further from the truth; Arminians wholeheartedly affirm the total depravity of man.

Jacob Arminius writes,

“IN the state of Primitive Innocence, man had a mind endued with a clear understanding of heavenly light and truth concerning God, and his works and will, as far as was sufficient for the salvation of man and the glory of God; he had a heart imbued with ‘righteousness and true holiness,’ and with a true and saving love of good; and powers abundantly qualified or furnished perfectly to fulfill the law which God had imposed on him.  This admits easily of proof, from the description of the image of God, after which man is said to have been created, (Gen 1:26-27) from the law divinely imposed on him, which had a promise and a threat appended to it, (Gen 2:17) and lastly from the analogous restoration of the same image in Christ Jesus. (Eph 4:24, Col 3:10)

But man was not so confirmed in this state of innocence, as to be incapable of being moved, by the representation presented to him of some good, (whether it was of an inferior kind and relating to this animal life, or of a superior-kind and relating to spiritual life) inordinately and unlawfully to look upon it and to desire it, and of his own spontaneous as well as free motion, and through a preposterous desire for that good, to decline from the obedience which had been prescribed to him.  Nay, having turned away from the light of his own mind and his chief good, which is God, or, at least, having turned towards that chief good not in the manner in which he ought to have done, and besides having turned in mind and heart towards an inferior good, he transgressed the command given to him for life.  By this foul deed, he precipitated himself from that noble and elevated condition into a state of the deepest infelicity, which is under the dominion of sin.  For ‘to whom any one yields himself a servant to obey,’ (Rom 6:16) and ‘of whom a man is overcome, of the same is he brought in bondage,’ and is his regularly assigned slave. (2 Pet 2:19)

In this state, the free will of man towards the true good is not only wounded, maimed, infirm, bent, and weakened; but it is also imprisoned, destroyed, and lost.  And its powers are not only debilitated and useless unless they be assisted by grace, but it has no powers whatever except such as are excited by Divine grace.  For Christ has said, ‘Without me ye can do nothing.’  St. Augustine, after having diligently meditated upon each word in this passage, speaks thus: ‘Christ does not say, without me ye can do but Little; neither does He say, without me ye can do any Arduous Thing, nor without me ye can do it with difficulty.  But he says, without me ye can do Nothing! Nor does he say, without me ye cannot complete any thing; but without me ye can do Nothing.’  That this may be made more manifestly to appear, we will separately consider the mind, the affections or will, and the capability, as contra-distinguished from them, as well as the life itself of an unregenerate man.” 6

Arminius further writes,

“THIS is my opinion concerning the free-will of man: In his primitive condition as he came out of the hands of his creator, man was endowed with such a portion of knowledge, holiness and power, as enabled him to understand, esteem, consider, will, and to perform the true good, according to the commandment delivered to him.  Yet none of these acts could he do, except through the assistance of Divine Grace.  But in his lapsed and sinful state, man is not capable, of and by himself, either to think, to will, or to do that which is really good; but it is necessary for him to be regenerated and renewed in his intellect, affections or will, and in all his powers, by God in Christ through the Holy Spirit, that he may be qualified rightly to understand, esteem, consider, will, and perform whatever is truly good.  When he is made a partaker of this regeneration or renovation, I consider that, since he is delivered from sin, he is capable of thinking, willing and doing that which is good, but yet not without the continued aids of Divine Grace.” 7

Dr. Brian Abasciano and Martin Glynn, President and Vice-President respectively8 of the Society of Evangelical Arminians, write thus concerning the depravity of man:

“HUMANITY was created in the image of God, good and upright, but fell from its original sinless state through willful disobedience, leaving humanity sinful, separated from God, and under the sentence of divine condemnation … Total depravity does not mean that human beings are as bad as they could be, but that sin impacts every part of a person’s being and that people now have a sinful nature with a natural inclination toward sin, making every human being fundamentally corrupt at heart … Therefore, human beings are not able to think, will, nor do anything good in and of themselves, including merit favor from God, save ourselves from the judgment and condemnation of God that we deserve for our sin, or even believe the gospel … If anyone is to be saved, God must take the initiative.” 9

The Opinions of the Remonstrants:

“MAN does not have saving faith of himself, nor out of the powers of his free will, since in the state of sin he is able of himself and by himself neither to think, will, or do any good (which would indeed to be saving good, the most prominent of which is saving faith).  It is necessary therefore that by God in Christ through His Holy Spirit he be regenerated and renewed in intellect, affections, will, and in all his powers, so that he might be able to understand, reflect upon, will and carry out the good things which pertain to salvation.  We hold, however, that the grace of God is not only the beginning but also the progression and the completion of every good, so much so that even the regenerate himself is unable to think, will, or do the good, or to resist any temptations to evil, apart from that preceding or prevenient, awakening, following and cooperating grace.  Hence all good works and actions which anyone by cogitation is able to comprehend are to be ascribed to the grace of God… The will in the fallen state, before calling, does not have the power and the freedom to will any saving good.” 10

Roger Olson, author of Arminian Theology: Myths and Realities, and Against Calvinism, writes that,

“ARMINIANS together with Calvinists affirm total depravity because of the fall of humanity in Adam and its inherited consequence of a corrupted nature in bondage to sin.  A common myth about Arminianism is that it promotes an optimistic anthropology.” 11

Even Calvinists Peterson and Williams acknowledge that Arminians hold to the doctrine of total depravity:

“ARMINIANS and Calvinists alike believe in total depravity: because of the fall, every aspect of human nature is tainted by sin.” 12

John Wesley, commenting on Genesis 6:5, openly taught that,

“CONCERNING man in his natural state unassisted by the grace of God… every imagination of the thoughts of his heart is still evil, ‘only evil,’ and that ‘continually.'” 13

Arminians thus wholeheartedly affirm the following definition put forth by Calvinist Charles Ryrie:

“BECAUSE of the effects of the fall, that original relationship of fellowship with God was broken and man’s entire nature was polluted.  As a result no one can do anything, even good things, that can gain soteriological merit in God’s sight.  Therefore, we may concisely define total depravity as the unmeritoriousness of man before God because of the corruption of original sin.

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 affected 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 entire being; and total depravity means that because of that corruption there is nothing man can do to merit saving favor with God.” 14


1 Sermon: The Sinner Neither Able Nor Willing – The Doctrine of Absolute Inability, preached at the Together for the Gospel (T4G) Conference, 2008.  Relevant Time: 31:54 – 33:15

2 Boettner, L., ‘Man’s Totally Helpless Condition,’ in The Reformed Faith

3 Steele, D., Thomas, C., and Quinn, S., The Five Points of Calvinism: Defined, Defended, and Documented (2004: Presbyterian and Reformed Publishing Company, 2nd Ed.), pp. 5-6

4 ‘Total Depravity,’ in the Dictionary of Theology: <;

5 MacLean, W., ‘Arminian Errors,’ in the tract Another Gospel

6 Arminius, J., Complete Works of Arminius, Volume 1, Public Disputations of Arminius, Disputation 11 (On the Free Will of Man and its Powers)

7 Ibid. Declaration of the Sentiments, 5:3

8 According to announcement made on 20 July 2011: <;

9 Abasciano, B., and Glynn, M., An Outline of the FACTS of Arminianism vs. the TULIP of Calvinism: <;

10 The Opinions of the Remonstrants, 1618: The Opinion of the Remonstrants regarding the third and fourth articles, concerning the grace of God and the conversion of man, sections 1, 2, and 4

11 Olson, R., Arminian Theology: Myths and Realities (2006: InterVarsity Press), pp.55-6

12 Peterson, R., and Williams, M., Why I Am Not An Arminian (2004: InterVarsity Press), p.163

13 Wesley, J., Sermon XLIV: Original Sin, in The Essential Works of John Wesley (2011: Barbour Publishing Inc.), p.128

14 Ryrie, C., Entry for ‘Depravity, Total,’ in Walter A. Elwell, Editor, Evangelical Dictionary of Theology (2001: Baker Academic, Grand Rapids, MI, 2nd Edition), p. 337

Calvinists Agree: God Decreed the Fall

“God not only foresaw the fall of the first man, and in him the ruin of his posterity; but also at His own pleasure arranged it … Though their perdition depends on the predestination of God, the cause and matter of it is in themselves … Man therefore falls, divine providence so ordaining, but he falls by his own fault.” 1

“Even the fall of Adam, and through him the fall of the race, was not by chance or accident, but was so ordained in the secret counsels of God.” 2

“Surely, if God had not willed the fall, He could, and no doubt would, have prevented it; but He did not prevent it: ergo He willed it. And if He willed it, He certainly decreed it” 3

“Plainly it was God’s will that sin should enter this world, otherwise it would not have entered, for nothing happens except what God has eternally decreed. Moreover, there was more than a simple permission, for God only permits things that fulfill His purpose.” 4

“Not only did God have a perfect foreknowledge of the outcome of Adam’s trial; not only did His omniscient eye see Adam eating of the forbidden fruit, but He decreed beforehand that he should do so.” 5

“Also, Calvinists often affirm that Adam was free before the Fall.  But again, I always speak of freedom relative to God, and from this perspective, I would say that Adam had no freedom whatsoever even before the Fall.  To be “free” from sin is irrelevant. The issue is whether Adam was free from God to choose to remain free from sin – he was not. In addition, I would not say that God permitted Adam to fall, but that God caused it.” 6


1 John Calvin, Institutes of the Christian Religion, 3.23.7; 3.23.8

2 Loraine Boettner, The Reformed Doctrine of Predestination, p. 234

3 Jerome Zanchius, The Doctrine of Absolute Predestination, Ch. II, Sec. II, Par. 4 (Link)

4 A.W. Pink, The Sovereignty of God, p. 162

5 A.W. Pink, The Sovereignty of God, Appendix II, The Case of Adam, p. 283

6 Vicent Cheung, The Author of Sin (<>), p. 15