Moral Capacity of Unsaved People
The moral capacity of unsaved people is a complex theological topic, particularly within Reformed theology, which emphasizes humanity's fallen state and the necessity of divine grace for true spiritual good. While unsaved individuals are incapable of achieving saving righteousness on their own, they retain certain moral faculties and can perform actions that are considered "good" in a civil or societal sense [8].
According to Charles Hodge's Systematic Theology, Pelagian and Rationalistic doctrines assert that humanity was created without inherent moral character, possessing only the capacity to become righteous or unrighteous through the exercise of reason and free will [1]. In this view, moral character is not "concreated" but developed through actions [1]. However, Reformed theology generally holds that humanity, after the Fall, is in a state of moral corruption, which affects all aspects of human nature [4, 9]. This corruption means that while individuals retain the faculties of rational beings, they are unable to truly change their own hearts, repent, or believe in a saving way without divine intervention [2].
This inability is not a "natural" inability in the sense of lacking the physical or intellectual capacity to perform an action, but rather a "moral" inability stemming from a corrupted nature [4, 6]. Hodge clarifies that the terms "natural" and "moral" are not antithetical; a moral inability can also be natural in a significant sense, arising from the moral corruption of human nature rather than a limitation imposed by God on one's being [4, 6]. For instance, an infant cannot be expected to have the same measure of holy affections as a perfected saint, but this is due to a limitation of capacity, not moral corruption [4]. In contrast, the inability of a fallen person to love God perfectly or to keep themselves from sin arises from their corrupted nature [9].
Despite this profound spiritual inability, unsaved individuals are still capable of performing moral acts in the sphere of nature and society. Hodge states that "man since the fall has not only the liberty of choice of self-determination, but also is able to perform moral acts, good as well as evil" [8]. This means they can be kind, just, and fulfill social duties in ways that earn the approbation of others [8]. The Jamieson-Fausset-Brown Commentary on Hebrews 5:2 notes that even those who sin out of "ignorance" or "error" (as opposed to "wilful sin committed with a high hand") are still subject to divine judgment, implying a degree of moral responsibility even in less egregious transgressions [3].
The distinction between civil good and spiritual good is crucial here. While unsaved individuals can perform actions that benefit society and appear virtuous, these actions are not considered salvific or truly righteous in God's sight because they do not spring from a heart renewed by the Holy Spirit and are not aimed at God's glory in a saving way [9]. John Gill, commenting on Matthew 18:23, describes a servant who, unable to pay a debt, "fell down... and worshipped him," promising to pay all if given time [7]. This illustrates a recognition of obligation and an attempt at appeasement, but also a "weak and foolish promise" reflecting an inability to truly meet the demand [7].
The moral law, according to John Calvin's Institutes of the Christian Religion, sets forth a perfect righteousness, and its complete observance would constitute perfect righteousness before God [5]. However, no one is able to perfectly observe this law due to their fallen nature [5]. Therefore, while the law reveals what is good and evil, it also renders humanity more inexcusable, demonstrating the need for Christ's righteousness [5].
Sources
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 28: § 6. Pelagian and Rationalistic Doctrine . According to Pelagians and Rationalists man was created a rational free agent, but without moral character. He was neither righteous nor unrighteous, holy nor unholy. He had simply the capacity of becoming either. Being endowed with reason and free will, his character depended upon the use which he made of those endowments. If he acted right, he became righteous; if he acted wrong, he became unrighteous. There can be, according to their system, no such thing as concreated moral character, and the”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 52: reconcile them, the people will neither appreciate nor respect. It is a much more serious objection that it tends to deceive men to tell them that they can change their own hearts, can repent, and can believe. This is not true, and every man’s consciousness tells him that it is untrue. It is of no avail for the preacher to say that all he means by ability is that men have all the faculties of rational beings, and that those are the only faculties to be exercised in turning to God or in doing his will. We might as reasonably tell an uneduc”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 5:2: Who can--Greek, "being able"; not pleasing himself (Rom 15:3). have compassion--Greek, "estimate mildly," "feel leniently," or "moderately towards"; "to make allowance for"; not showing stern rigor save to the obstinate (Heb 10:28). ignorant--sins not committed in resistance of light and knowledge, but as Paul's past sin (Ti1 1:13). No sacrifice was appointed for wilful sin committed with a high hand; for such were to be punished with death; all other sins, namely, ignorances and errors, were confessed and expiated with sacrifices by the high pries”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 52: sphere of nature. The inability which thus limits obligation arises out of the limitations which God has imposed on our nature. The principle in question does not apply in the sphere cf morals and religion, when the inability arises not out of the limitation, but out of the moral corruption of our nature. Even in the sphere of religion there is a bound set to obligation by the capacity of the agent. An infant cannot be expected or required to have the measure of holy affections which fills the souls of the just made perfect. It is only wh”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 43: for pardon, it is of importance to know how our being instructed in the Moral Law renders us more inexcusable. If it is true, that a perfect righteousness is set before us in the Law, it follows, that the complete observance of it is perfect righteousness in the sight of God; that is, a righteousness by which a man may be deemed and pronounced righteous at the divine tribunal. Wherefore Moses, after promulgating the Law, hesitates not to call heaven and earth to witness, that he had set life and death, good and evil, before the peo”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 52: he cannot do, and at the same time hold fast the Scriptural doctrine which teaches that the sinner cannot of himself repent or change his own heart. With regard to this distinction as it is commonly and popularly presented, it may be remarked: — 1. That the terms natural and moral are not antithetical. A thing may be at once natural and moral. The inability of the sinner, as above remarked, although moral, is in a most important sense natural. And, therefore, it is erroneous to say, that it is simply moral and not natural. 2. The terms ar”
- Matthew (Baptist/Reformed) “John Gill on Matthew 18:23: The servant therefore fell down,.... At his feet, upon his knees, or on his face, to the ground; not being able to stand before him, or look him in the face, and much less to answer the demands of his law and justice; but owned the debt, and his present inability to pay, and worshipped him: the Vulgate Latin reads it, "prayed", or entreated him, saying, Lord have patience with me; give me but time, spare me a little longer, send me not to prison, and I will pay thee all: a very weak and foolish promise, but what is usual for men in such circumstances to make. Th”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 52: disability does not consist in mere disinclination to holiness. Inability Asserted only in Reference to the “Things of the Spirit.” 5. This inability is asserted only in reference to “the things of the Spirit.” It is admitted in all the Confessions above quoted that man since the fall has not only the liberty of choice of self-determination, but also is able to perform moral acts, good as well as evil. He can be kind and just, and fulfil his social duties in a mariner to secure the approbation of his fellow-men. It is not meant that the s”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 52: deplore their inability to love their Redeemer, to keep themselves from sin, to live a holy life in any degree adequate to their own convictions of their obligations. Under this inability they humble themselves, they never plead it as an excuse or palliation; they recognize it as the fruit and evidence of the corruption of their nature derived as a sad inheritance from their first parents. They refer with one voice, whatever there is of good in them, not to their own ability, but to the Holy Spirit. Everyone adopts as expressing the inmos”