During the interaction with N.T. Wright at the last ETS plenary session, Tom Schreiner casually tossed out the all-too-common assertion that synergism is semi-Pelagian. Implicit behind the claim seems to be the idea that anything other than pure monergism is borderline heresy – it’s not quite rampant heresy (Pelagianism), but it’s really close (semi-Pelagianism).
There are both historical and theological reasons for rejecting this claim. Historically, we should at least recognize that semi-Pelagianism was a movement that arose after the time of Pelagius, primarily associated with certain monastic groups in the 5th and early-6th centuries, and condemned as heretical at the Second Council of Orange (529). So, historically speaking, if you call someone a semi-Pelagian, you actually are calling him/her a heretic – not just a near-heretic.
Theologically, it is not true that synergists are necessarily semi-Pelagian. Here it is important that we define our terms. I understand the terms as follows
Pelagian: any system in which the human person is capable of achieving salvation entirely on his/her own with no divine assistance other than common grace (i.e. the grace necessary for any being to exist).
Semi-Pelagian: any system in which the process of salvation is initiated by the human person apart from any grace other than common grace, but in which the process of salvation is synergistically completed by the cooperative interaction of both divine and human.
Synergism: any system that affirms some kind of cooperative interaction between the divine and the human in the process of salvation
Based on these definitions, we can draw the following conclusions:
- Pelagians are not synergists since salvation is achievable by the human person alone.
- Semi-Pelagians are synergists since the salvation process requires the cooperative interaction of both divine and human.
- Synergists are not Pelagians and are not necessarily semi-Pelagian since it is entirely possible for one to affirm the cooperative interaction of both divine and human while still affirming that the process of salvation begins entirely with God’s salvific (not common) grace.
So, using these (admittedly cursory) definitions, we can say that a number of very prominent soteriologies are synergistic but not semi-Pelagian (e.g., Eastern Orthodox, Catholic, Wesleyan, etc.). When theologians make blanket statements to the effect that all synergists are semi-Pelagian, they (hopefully unwittingly) question the orthodoxy of vast swaths of Christianity, including nearly all of the Church Fathers.
So, please take this as a plea to all monergists – please stop making the claim that synergism simply is semi-Pelagian. That claim is neither historically nor theologically correct.
- Joel Watts is wrestling with what makes David such a great king when he was such a miserable person (see here and here).
- iMonk has some great reflections on the fact that you can’t “try before you buy” when it comes to Jesus.
- Mike Bird wants everyone to stop using the synergism/monergism distinction when talking about salvation. Although I still find the distinction helpful in some ways, he’s right that it clouds over a number of important nuances.
- Here some good thoughts on why you should read John Wesley. HT
- Nijay Gupta is giving away a copy of his recently published dissertation, Worship that Makes Sense to Paul: A New Approach to the Theology and Ethics of Paul’s Cultic Metaphors.
- And, according to Oxfam Dan Brown books top the list of books people are trying the hardest to get rid of. That’s not particularly good news for those of us who write like Dan Brown.