In the fifth century, Augustine challenged the views of the British monk Pelagius, who saw sin basically as an outward act transgressing the law and regarded man as free to sin or desist from sin.在第五世纪，奥古斯丁提出质疑的意见，英国和尚伯拉纠，谁看到单基本上是作为一个外向型的行为越轨法，并认为人的自由，单仲偕或停止从单仲偕。 Appealing to the witness of Scripture, Augustine maintained that sin incapacitates man from doing the good, and because we are born as sinners we lack the power to do the good.呼吁证人的经文，奥古斯丁认为，单仲偕incapacitates男子做的好，因为我们是天生的罪人，我们没有权力这样做很好。 Yet because we willfully choose the bad over the good, we must be held accountable for our sin.然而，因为我们随意选择的坏超过好，我们必须追究其责任，为我们的罪孽。 Augustine gave the illustration of a man who by abstaining from food necessary for health so weakened himself that he could no longer eat.奥古斯丁了说明，一名男子谁弃权，由食物所必需的健康，所以削弱了自己，他可以不再吃。 Though still a human being, created to maintain his health by eating, he was no longer able to do so.虽然仍一个人，创造，以维持他的健康饮食，他已不再是可以这样做。 Similarly, by the historical event of the fall, all humanity has become incapable of that movement toward God, the very life for which it was created.同样地，由历史事件的秋天，所有人类，已成为无法运动的走向神，很生活，它已创建。
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At the time of the Reformation, Luther powerfully reaffirmed the Pauline and Augustinian doctrine of the bondage of the will against Erasmus, who maintained that man still has the capacity to do the right, though he needs the aid of grace if he is to come to salvation.在时间的改革，路德，有力地重申了宝莲和奥古斯丁主义的枷锁的意志，对伊拉斯谟，谁坚持认为，人仍然有能力这样做的权利，虽然他需要援助的宽限期，如果他是来救赎。 Luther saw man as totally bound to the powers of darkness, sin, death, and the devil.路德看到男子完全必然的权力，黑暗，罪恶，死亡，和魔鬼。 What he most needs is to be delivered from spiritual slavery rather than inspired to heroic action.是什么，他最需要的是须交付从精神奴役，而不是灵感的英勇行动。
In our own century, the debate between Karl Barth and Emil Brunner on human freedom is another example of the division in the church through the ages on this question.在我们自己的世纪，辩论之间的卡尔巴特和埃米尔布鲁勒尔对人类自由的另一个例子是该司在教会通过的年龄在这个问题上。 Though firmly convinced that man is a sinner who can be saved only by the unmerited grace of God as revealed and conveyed in Jesus Christ, Emil Brunner nonetheless referred to an "addressability" in man, a "capacity for revelation," that enables man to apprehend the gospel and to respond to its offer.虽然坚信，人是一个罪人谁可以节省只能由unmerited上帝的恩典显示，并转达了在耶稣基督，埃米尔布鲁勒尔尽管如此转交给一个“定址”在男子，一个“能力的启示， ” ，使男子逮捕福音和回应其收购报价。 For Barth, not even a capacity for God remains within our fallen nature; therefore, we must be given not only faith but also the condition to receive faith.为巴特，甚至不是一个容量为上帝仍然是我们的下降性质，因此，我们必须给予，不仅信仰，而且条件接收的信仰。 In this view, there is no point of contact between the gospel and sinful humanity.在这方面的看法，是没有联络点之间的福音和罪孽深重的人类。 Brunner vehemently disagreed, contending that there would then be no use in preaching.布鲁勒尔强烈不同意，认为有便没有用在说教。
Barth argued that the Spirit must create this point of contact before we can believe and obey.巴特认为，必须创造精神，这一点接触，我们才可以相信和服从。 In contrast to Brunner he affirmed the total depravity of man; yet he did not believe that human nature is so defaced that it no longer reflects the glory of God.在对比布鲁勒尔他肯定了总堕落的男子，但他不相信人性是如此污损它不再反映了神的荣耀。 In his later writings, Barth contended that sin is alien to human nature rather than belonging to this nature.在他后来的著作，巴特认为，单是外国人，以人性的，而非属于这种性质。 Nonetheless, he continued to affirm that every part of our nature in infected by the contagion of sin, and this renders us totally unable to come to God on our own.尽管如此，他继续重申，每一个部分，我们的天性在感染蔓延的单仲偕，这使得我们完全无法来上帝对我们自己。
(Elwell Evangelical Dictionary) （ elwell福音事工促进会，字典）
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