What is monergism in relationship to salvation?

Answer

The term monergism originates from a fusion of the Greek words for “one” and “energy,” collectively meaning “a single force.” When referring to salvation, monergism asserts that God alone is entirely responsible for an individual’s salvation. This perspective contrasts with synergism, which implies salvation is achieved through a joint effort of God and humanity.

When exploring any theological concept, such as monergism, it is crucial to acknowledge that God is sovereign, and we are not—thus, no human concept can perfectly encapsulate the nature of the Creator (see Isaiah 55:8-9). While some ideas may align more closely with the truth, it is essential to appreciate the value and accuracy of an idea without extrapolating it beyond its intended scope. In the case of monergism, this involves recognizing its biblical support while also acknowledging its limitations.

Key biblical passages used to illustrate monergism include Ephesians 1:4–5 and Romans 9:16. These verses suggest that God predestined certain individuals for salvation even before the creation of the world, irrespective of their deeds or capabilities. Essentially, these passages propose that salvation is the outcome of a “single force”: a mono-ergon. This singular force is God, the exclusive agent responsible for salvation.

Additional scriptural references strongly lean towards the notion that only God deserves credit for human salvation. Prominent examples include Titus 3:5 and Ephesians 2:8–9. Advocates of monergism often cite the case of Lazarus, who—being deceased—could not have “collaborated” with Jesus in his resurrection (John 11:43-44). Drawing from this illustration, proponents of monergism can interpret verses like 1 John 3:14 (“we have pas”).

Said from death to life”) in much the same way—that is to say, God and God alone was acting in our salvation.

For these reasons and others, monergism is closer to the truth than synergism.

At the same time, the Bible also speaks of human choice—even in matters of salvation—in ways that don’t seem to perfectly fit with monergism. Examples of this are Matthew 23:37 and John 5:39–40. In both, Jesus speaks of human resistance against the Holy Spirit. Oft-debated passages such as 2 Peter 3:9 and 1 Timothy 2:3–4 strongly suggest a sense in which God “desires” the salvation of all, despite the fact that not “all,” in practice, will be saved. The Bible routinely presents salvation with “invitation” terminology, implying that there is some sense in which a person needs to respond in order to be saved «And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. », (Revelation 22:17). Even verses such as Matthew 22:1–14, John 4:10, John 6:44, and 1 Peter 2:7 speak of ideas such as God’s “drawing” in contrast to humanity’s “rejecting.”

Some theologians explain the Bible’s commands to believe by taking a more moderate view of monergism, teaching that human faith must be present to receive God’s grace. These same theologians are careful to point out that faith itself is not meritorious. Faith receives grace, but it does not initiate grace. The faith required to receive divine grace is simply a response to God’s prevenient grace. God graciously opens our hearts to be able to exercise faith, and then we choose to attach that faith to Christ. God still does the work of salvation, even though an act of human will (enabled by God) is a necessary requirement to receive it.