求一份英文辩论赛四辩总结陈词.急用!我方辩题是：人性本恶.很搞的题目.我都快急死了.大概两分钟就够了.因为还要挑另一方的毛病.

求一份英文辩论赛四辩总结陈词.急用!我方辩题是：人性本恶.很搞的题目.我都快急死了.大概两分钟就够了.因为还要挑另一方的毛病.
求一份英文辩论赛四辩总结陈词.急用!
我方辩题是：人性本恶.
很搞的题目.我都快急死了.大概两分钟就够了.
因为还要挑另一方的毛病.

求一份英文辩论赛四辩总结陈词.急用!我方辩题是：人性本恶.很搞的题目.我都快急死了.大概两分钟就够了.因为还要挑另一方的毛病.
For more than 1,500 years men have been disputing over the subject of the sinful nature of man. Some call it the carnal nature, some call it the Adamic nature, some call it “inherited sin,” and others refer to it by other names. We have headed this article with the words, “Native Depravity.”
Let us consider what it is, how the family of man came to have it, and what God did to make it possible for us to rid ourselves of it. We are told by the Apostle John that sin is the transgression of the law (John 3:4).
We are told by Paul that the wages of sin is death (Romans 6:23). We are also told that where there is no law there is no sin (Romans 5:13). So imputed sin involves our will. We knowingly DO WRONG, or we knowingly refuse TO DO that which we know we should when we commit an imputed sin. For such a sin the only one held accountable is the person who commits the act. God said that the father would not die for the sin of the son and the son would not die for the sin of the father (Ezekiel 18:20). However, we must admit, families do suffer many things from the sins of the father, or the son. Whole families suffer because one member does some evil deed.
Now the family of man, as yet unborn, could not be held accountable for the sin of Adam and Eve. God told them that in the day they ate of the forbidden fruit they would die. And, die they did! Cain and Abel were not responsible for that sinful act of their parents, yet it did have an effect on them and the entire human race.
In I Corinthians 15:22 we read,
“For as in Adam all die, even so in Christ shall all be made alive.”
Adam’s sin did have an effect on others, for “in Adam all die.”
Notice this verse in Romans 5:12,
“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.”
Why do all men sin? (One man has answered this question by saying that all sin because they are born of the flesh, but the Bible clearly teaches that sin is not in the flesh, that it is not the flesh that sins.
“Every sin that a man doeth is without the body.”
It is not the flesh that sins but the soul or spirit. This man goes on to say that Adam sinned because “he had no grace,” “no strength.” In other words, he is saying that God gave Adam a command he could not possibly keep, and God did not give him grace to obey, though he was told he would die if he did not obey! How could God give such a command and put the penalty of death for disobedience on it when He would not give grace to obey?
Is God unreasonable? Of course not!) Why did “death pass upon all men”? Further, we are told “death reigned from Adam to Moses” (Romans 5:14). Why? Why did God destroy the people of the earth with a flood? “And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually” (Genesis 6:5). Why was this so? If Adam’s sin had no effect on the people that followed, why were they not righteous people?
Some who have departed from the truth say we are teaching the doctrine of Augustine when we teach native depravity, or that the tendency toward sin is passed down from generation to generation, but those who say such must not know what Augustine taught. According to D. O. Teasley in his book, The Double Cure, “Augustine in 412 maintained that men inherited not only inborn corruption, but guilt; that he was helpless.” I have never heard a Church of God minister preach that we were guilty of Adam’s sin.
It appears that those who are now advancing the idea that a person is not born with a depraved nature are following Pelagius, a British monk, who in 405, advanced the idea that “man inherited nothing from Adam, neither original guilt, which was impossible, nor innate corruption. ... Every man was born free and unbiased.”
Let us understand clearly that when we teach native depravity, the bent toward sin, we are not teaching that a person is guilty of some sinful act that someone else has committed; everyone must bear the responsibility of his own sins before a just God. What we are saying is that when Adam sinned and then fathered children, the bent toward sin was passed on to them. Satan won the right to plant in each new soul certain weaknesses.
The effects of iniquity are passed down to the third and fourth generation. Righteousness is passed down to many generations. Thus declares the Word of God.
One man used hundreds and hundreds of words to try to show there was only one kind of sin and that a child was born without what some call the sinful nature, then near the end of his message he said, “Surely we have the inherited tendencies to do evil, a weakening of a moral nature.” This is exactly what native depravity is! The above-quoted writer goes on to say, “But we did not inherit sin itself.” Again, I have never heard a Church of God preacher preach that a child was actually guilty of a given sin because his father committed it.
What do we mean by native depravity? Let me answer this question by quoting from the book Holy Spirit Baptism and the Second Cleansing by R. R. Byrum.
“The nature of this depravity has been misunderstood. Many have wrongly supposed that it consists of guilt for Adam’s sin and that it is punishable. We reject this view as we do also the theory resulting from it, that infants are punished in hell for the sin of Adam. While some reject these theories as being unscriptural and unjust, yet they have no clear idea as to what depravity is; and without a clear view of the nature of depravity it is not possible to understand what is comprehended in the work of regeneration and entire sanctification. Native depravity is not a physical entity or material substance. It is not a stump that may be removed nor a germ that may be eradicated. It is not a thing that may be extracted as a bad tooth. It may be roughly illustrated in this way, but perhaps better as being like a poison in one’s blood resulting in disease and suffering in the body. Its immaterial nature may be still better illustrated as being likened to that which causes the ferocious lion to differ from the harmless lamb. No surgeon could find in the lion a physical thing that makes him ferocious. So, likewise, depravity is the very nature that makes unregenerated man what he is.
“As depravity is not a physical something in man causing him to do evil, neither is it an entire subtraction of his moral nature. This is shown by the fact that the sinner possesses moral faculties such as conscience, though it is weakened. From a careful study of the subject it is evident that depravity is a derangement or enfeeblement of man’s moral nature. It is a perversion or weakness of his moral faculties. It is in this sense that the image of God is lost, and not in the sense of an entire loss of the moral nature.
“In the depraved, conscience is perverted or weakened. Its power to discriminate between right and wrong is lost, to a great extent. Its power to impel to the right is weakened, so it fails to function as God intended. Its power to reprove is weakened insomuch that one may sin and feel very little if any compunction of conscience for it. The conscience becomes, as the Bible says, ‘seared with a hot iron.’ Because the power of conscience is weaker in some than in others, we understand that there are degrees of depravity and that the hardened criminal is more depraved than the little child.”
Thus native depravity is not the guilt of an actual sin passed on down, but the weakening of the moral nature of man. As D. O. Teasley says in his book, The Double Cure,
“Innocence and guilt are to the soul what life and death are to the body. But guilt, unlike depravity, cannot be transmitted, for guilt is invariably associated with personality and personal responsibility. It is through the influence of depravity, coupled with temptation from without, that ‘all have sinned and come short of the glory of God.’ ”
Again I refer to Byrum’s book:
“That man is fallen and sinful by nature has been generally held by mankind. Among all people in all ages men have believed this. With the exception of Pelagians and a few others, Christians have universally believed in native depravity in some sense. Pelagius, who lived in the early part of the fifth century, advocated the theory that sin consists only in actions, not in character, and that man does not have a deranged moral nature, but he is as Adam was created. This phase of Pelagius’ teachings is held by Unitarians of the present time. Charles Eliot, ex-president of Harvard, and a leading Unitarian writer, says in his Religion of the Future, ‘The new religion rejects absolutely the conception that man is an alien in the world, or that God is alienated from the world. It rejects also the entire conception of man as a fallen being, hopelessly wicked, and tending downward by nature.’
“That class of professed Christians who hold that man is evolved from a lower animal usually deny that he is a fallen being, because this is contrary to their theory of evolution. The tendency of liberal Christianity in this day is to deny native depravity.”
Yet, some would have us believe that this old Pelagianism and Unitarian doctrine is new “seventh-seal light.”
The Word of God clearly states that we are “by nature children of wrath” (Ephesians 2:3).
Thus far we have dealt with what native depravity is and how the family of man came to have it; now let us consider what God did to make it possible for us to rid ourselves of it.
Various scriptures show clearly that God loved us and gave His Son to die for us. He purchased for us deliverance from all our committed sins. Justification effects right relations with God (Romans 5:1). Justification is an act of grace for or toward us; regeneration is a work done in us. Justification is a remission of the penalty of our sins, it is a forgiveness or pardon of sins committed. Regeneration, or a new birth, becoming a new creature, gives power over depravity so that the newly saved soul need not fall at once back into sin. He has power to suppress the depravity that he had as a child, so Jesus “suffered without the gate” to sanctify His people. The word sanctify has more than one meaning:
“To understand clearly the Scriptural meaning of the term ‘sanctify,’ it is necessary to go back of the English word to the Greek term. The best Greek authorities hold that the Greek hagios and its derivatives are properly translated by the following English words in various forms—sanctify, holy, pure, chaste and clear. In the Bible they are translated by these various words. They also include the idea of consecrating to a holy purpose or of ascribing holiness to a person or thing. However, the more common use of the Greek hagios is to cleanse. Likewise the primary meaning of sanctify is to cleanse. Therefore it is evident that wherever there is a cleansing, there must in that sense be a sanctification, whether that cleansing be of the heart or of the life, spiritual or physical, of committed sins or of inherited depravity, actual or ceremonial. If it were always borne in mind that sanctification may have this varity of meaning as does cleansing or almost any other term, much misunderstanding could be avoided. The sense of the term or the sanctification referred to in a particular text of the Bible must be determined by the context, etc., as we determine the particular usage of any other term.”—R. R. Byrum.
Sanctification, just as justification, was purchased for us by the blood of Jesus Christ. The Holy Spirit has His part to play in sanctification just as He does in justification.
Man has a part to play in sanctification just as he has in justification. God will not justify until man does that which is required of him. God will not sanctify until man does what is required of him. To be sanctified the justified person must consecrate fully to God. He must invite the Holy Spirit to take full control of his life. Some try to make Holy Ghost baptism and sanctification two different and separate works, and although there may be some slight shade of differences of approach they are one and the same in results. When you are fully sanctified, you are baptized with the Holy Spirit, and when you are baptized with the Holy Spirit, you are sanctified.
Now the cleansing in sanctification is not a cleansing of committed sins (this was done in regeneration); the cleansing in sanctification is a cleansing “from that depravity in the nature which exists in the regenerated. This cleansing ... is a restoration of that derangement of the moral nature which resulted from Adam’s sin and which is inherited by all his posterity. It is simply
an undoing of the perversion of man’s nature. It should be understood that depravity is not a root, a stump, a germ, nor any other physical entity, but a change in man’s nature.”—R. R. Byrum.
Beware of those who would have you believe that sanctification is only a setting apart and an infilling of the Holy Spirit with no cleansing work.
“It is very evident to my mind that when in doctrinal teaching little stress is placed on the purification of the soul in entire sanctification, and extraordinary emphasis is given to the baptism of the Holy Spirit instead, the result is always superficial, ofttimes even deceptive and dangerous.”—F. G. Smith.