The Leaven of Synergism

By Arthur Custance

Throughout the centuries since God covenanted to save man through the sacrifice of his Son, Jesus Christ, whereby He provided a full, perfect, and sufficient satisfaction for our sins, one aberration of the Gospel has recurrently threatened the truth. It is the view that man must make some contribution himself in securing his salvation. It is not the size of this contribution that is the important factor, but the necessity of it.

It is as though healing is promised to a terminally ill patient if only he will prepare himself in some way, or yield himself, or present himself at his own expense before the physician. The Roman Catholic Church holds strongly to the view that some self-preparation is essential, usually in the form of a willingness to make amends for wrongs done, or to effect some self-correction in order to merit the grace of God. The Lutherans place the emphasis on the necessity of man's willingness to accept God's salvation. Modern evangelism calls upon men to "make an active decision" as though to pick up the phone and arrange an appointment. Or the patient is invited at least to unlock the door before the physician can make this call and heal him. This door is locked on the inside and can be unlocked only by the patient.

But there is no question of the patient's healing himself. On this there is a wide measure of unanimity. He does need the Saviour; but he is not considered to be without any ability to assist in some way, or at least to co-operate in the healing process, though the measure of his co-operation may amount to no more than that he allow the physician to visit his soul.

Whatever form the human contribution takes, it always means that salvation is a co-operative activity. Salvation is not a God-only process, but a God-and process. This working together is termed Synergism. Such Synergism was a religious philosophy with humanistic overtones even in Old Testament times, and it has been in evidence in every generation. It is man's demand not to be considered impotent, Man admits his sickness, but he is unwilling to admit his death.

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Formality

The previous post on the religiosity of the Amish was not on my mind when I read the booklet on Formality by J.C. Ryle...until I re-watched the segments. The Amish (as well as many other religious institutions) have a form of godliness, but deny the power thereof.

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By J.C. Ryle

“Having a form of godliness, but denying the power thereof“—2 Timothy 3:5.

“He is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God”—Romans 2:28-29.

The texts which head this page deserve serious attention at any time. But they deserve especial notice in this age of the church and world. Never since the Lord Jesus Christ left the earth was there so much formality and false profession as there is in the present day. Now, if ever, we ought to examine ourselves, and search our religion, that we may know of what sort it is. Let us try to find out whether our Christianity is a thing of form or a thing of heart.

I know no better way of unfolding the subject than by turning to a plain passage of the Word of God. Let us hear what St. Paul says about it. He lays down the following great principles in his epistle to the Romans: “He is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, not in the letter; whose praise is not of men, but of God” (Rom. 2:28-29). Three most instructive lessons appear to me to stand out on the face of that passage. Let us see what they are.

1. We learn first, that formal religion is not religion, and a formal Christian is not a Christian in God’s sight.

2. We learn secondly, that the heart is the seat of true religion and that the true Christian is the Christian in heart.

3. We learn thirdly, that true religion must never expect to be popular. It will not have the “praise of man, but of God.” Let us thoroughly consider these great principles. Two hundred years have passed away since a mighty Puritan divine said, “Formality, formality, formality is the great sin of England at this day, under which the land groans. There is more light than there was, but less life; more shadow, but less substance; more profession, but less sanctification” (Thomas Hall, on 2 Tim. 3:5, 1658.) What would this good man have said if he had lived in our times?

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