There doesn't seem to be much traffic on the Synergism Theolbahn. My own view is that of a combination of monergism and synergism. By monergism, I understand that salvation is provided exclusively by the Lord God Almighty. However, at the point of salvation, I am convinced by the biblical material that a person co-operates with God through human responsibility in responding to salvation. I guess that makes me a synergist.
This is a summary of synergism as seen from the perspective of a human being's free will.
One view of the freedom of the will is that of Henry C. Thiessen (a revised edition is now available),
Introductory Lectures in Systematic Theology (Eerdmans, 1949). Thiessen (a modified Arminian in my view and a dispensationalist) sees it this way:
1. All Christians agree that God decreed to save men [male and female] but the difference comes in HOW he does this.
2. God takes the initiative in salvation and this is not based on His arbitrary will but on His wise and holy counsel. We see this through God's dealing with Adam and Eve after the fall (Gen. 3:8-9). See Scriptures general teaching in Rom. 2:4; Titus 2:11. The free will in salvation is implied in exhortations to turn to God (See Prov. 1:23; Isa. 31:6; Ezek. 14:6; 18:32; Joel 2:13-14; Matt. 18:3; Acts 3:19) and repent (1 Kings 8:47; Matt. 3:2; Mark 1:15; Luke 13:3, 5; Acts 2:38; 17:30), and to believe (2 Chron. 20:20; Isa. 43:10; John 6:29.; 14:1; Acts 16:31; Phil. 1:29; 1 John 3:23).
3. God has a very high regard for freedom and He has made man capable of choosing whether or not to obey and serve God.
4. Freedom has two forms in Scripture:
- The ability to carry out the dictates of one's nature;
- The ability to act contrary to one's nature.
5. Before they sinned, men and angels had freedom in both of these senses.
6. Following the fall, the human being lost the ability not to sin (see Gen. 5:5; Job 14:14; Jer. 13:23; 17:9; Rom. 3:10-18; 8:5-8). He/she is now free only in the sense that he/she can do as his/her fallen nature suggests.
7. BUT, prevenient grace means that God must take the initiative if man is to be saved.
8. We have, through this grace, "the blessings of life, health, friends, fruitful seasons, prosperity, the delay of punishment, the presence and influence of the Bible, the Holy Spirit, and the Church, manifestations of the common grace of God" (p. 155).
9. This common grace of God is not adequate for salvation, but it does reveal the goodness of God to sinful creatures.
10. The "common grace of God also restores to the sinner the ability to make a favorable response to God. . . God, in His grace, makes it possible for all men to be saved" (ibid.).
11. The freeing of the will in relation to salvation doesn't mean that prevenient grace enables man to change his bent of the will in favor of God. It doesn't mean that he can finish with sin and make himself acceptable to God.
12. "It does mean that he can make an initial response to God, as a result of which God can give him repentance and faith. He can say, 'Turn thou me, and I shall be turned'" (Jer. 31:18-19; See also Lam. 5:21; Ps. 80:3, 19; 85:4) [p. 156].
13. Thiessen believes the biblical material says that man "has had a measure of freedom restored to him. . . he can in some measure act contrary to his fallen nature. . .if he will say this much, then God will turn him, grant him repentance (Acts 5:31; 11:18; 2 Tim. 2:25) and faith (Rom. 12:3; 2 Pt. 1:1). The common grace of God is now seen to be intended to induce man to make this response" (p. 156).
Sincerely, Oz
