“And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.” Romans 8:30
Written by Dr. Marcus J. Serven
Every system of theology has a certain logical sequence in the order of salvation (Lat. ordo salutis). This is not a temporal sequence of events, but a logical ordering of the events. Humanly speaking, one may not be able to distinguish when it is that these particular events come about in the life of an individual Christian. However, contrasting one system of theology alongside another shows the differences regarding the logical progression of the eternal decrees of God and how the doctrine of salvation is perceived. Here are two systems of theology side by side—Reformed theology and Arminian theology. Notice the differences…
In Reformed Theology
- Predestination & Election
- An Outer Call & Inner Call
- Regeneration (by Divine monergism)
- Conversion (faith & repentance)
- Justification
- Sanctification (progressive)
- Perseverance (by Divine protection)
- Glorification
In Arminian Theology
- Foreknowledge (foreseen faith)
- Universal Calling (resistible)
- Faith & Repentance (by Human decision)
- Regeneration & Conversion
- Justification
- Sanctification (entire)
- Perseverance (by faithful Human efforts)
- Glorification
It is clear from this side by side analysis that the Reformed view emphasizes the sovereign activity of God, whereas the Arminian view emphasizes the personal decisions of individual men and women. This distinction is especially noticeable when the subject of regeneration is considered. Both theological positions recognize that regeneration is the work of God. However, the Reformed view claims that it is God alone who does this work (Divine monergism), while the Arminian view claims that God and man work together (cooperative synergism = God and man cooperating together). Moreover, note how in the Reformed view of salvation the work of regeneration precedes faith. In other words, without the sovereign work of God saving faith would not be possible. Thus, saving faith is truly a gift of God. Consider these explanatory statements by Louis Berkhof, R. C. Sproul, and J. I. Packer on the differences between the two theological systems—Reformed and Arminian—in the quotes below:
Prof. Louis Berkhof on the Order of Salvation:
“This means that we take our starting point in those redemptive acts of God in which man does not cooperate, and in which redemption stands out most prominently as a work of God. By doing this we clearly recognize the fact that God and not man begins the redemptive process, and that salvation is altogether a work of divine grace, a work of which we become partakers only in union with Jesus Christ, with whom we are united by the work of regeneration. Many others, such as Lutherans and Arminians, take their starting point in man and begin their treatment of the order of salvation with a discussion of saving faith, considered more particularly as an act of man, by which he takes unto himself the blessings of salvation wrought by Christ. They do not speak of the application of the work of redemption by the Holy Spirit, but of its appropriation by man. And in this appropriation everything is made dependent on man’s act of faith. It is even by faith that man is regenerated. This representation clearly fits in with their conception of the free will of man. While we honor God as the author of our salvation, and as the primary cause of every redemptive act, we do not lose sight of the fact that, after regeneration, man appropriates the blessings of salvation by faith, and co-operates with the Spirit of God in some of the redemptive acts, such as conversion and sanctification.”
Louis Berkhof, The manual of Christian Doctrine, 92
Dr. R. C. Sproul on the Order of Salvation:
“The classic issue between Augustinian theology and all forms of semi-Pelagianism focuses on one aspect of the order of salvation (ordo salutis): What is the relationship between regeneration and faith? Is regeneration a monergistic or synergistic work? Must a person first exercise faith in order to be born again? Or must rebirth occur before a person is able to exercise faith? Another way to state the question is this: Is the grace of regeneration operative or cooperative? Monergistic regeneration means that regeneration is accomplished by a single actor, God. It means literally a ‘one-working.’ Synergism, on the other hand, refers to a work that involves the action of two or more parties. It is a co-working. All forms of semi-Pelagianism assert some sort of synergism in the work of regeneration. Usually God’s assisting grace is seen as a necessary ingredient, but it is dependent on human cooperation for its efficacy. The Reformers taught not only that regeneration does precede faith but also that it must precede faith. Because of the moral bondage of the unregenerate sinner, he cannot have faith until he is changed internally by the operative, monergistic work of the Holy Spirit. Faith is regeneration’s fruit, not its cause.”
Sproul, Willing to Believe: The Controversy Over Free Will, 23
Dr. J. I. Packer on the Order of Salvation:
“Now, here are two coherent interpretations of the biblical gospel, which stand in evident opposition to each other. The difference between them is not primarily one of emphasis, but of content. One proclaims a God who saves; the other speaks of a God who enables man to save himself. One view presents the three great acts of the Holy Trinity for the recovering of lost mankind—election by the Father, redemption by the Son, calling by the Spirit—as directed towards the same persons, and as securing their salvation infallibly. The other view gives each act a different reference (the objects of redemption being all mankind, of calling, all who hear the gospel, and of election, those hearers who respond), and denies that any man’s salvation is secured by any of them. The two theologies thus conceive the plan of salvation in quite different terms. One makes salvation depend on the work of God, the other on a work of man; one regards faith as part of God’s gift of salvation, the other as man’s own contribution to salvation; one gives all the glory of saving sinners to God, the other divides the praise between God, who, so to speak, built the machinery of salvation, and man, who by believing operated it. Plainly, these differences are important, and the permanent value of the five points, as a summary of Calvinism, is that they make clear the areas in which, and the extent to which, the two conceptions are at variance.”
Packer, A Quest for Godliness: The Puritan Vision of the Christian Life, 128-129
Thus, those who hold to a Reformed theology place regeneration before faith and repentance in the order of salvation (Lat. ordo salutis). In fact it is necessary that we do so, because asserting otherwise would be logically inconsistent with a belief in the doctrines of Total Depravity and Total Inability.
Resources for Further Study:
Berkhof, Louis. Manual of Christian Doctrine. Second Edition. Derek Carlsen, ed. Arlington Heights, IL: Christian Liberty Press, 2003.
Berkhof, Louis. Systematic Theology. 4th Edition, Grand Rapids, MI: William B. Eerdmans Publishing Company, 1941.
Elwell, Walter A., ed. Evangelical Dictionary of Theology. Second Edition. Grand Rapids, MI: Baker Book House, 2001.
- “Arminianism,” by J. Kenneth Grider
- “Arminius, James,” by J. Kenneth Grider
- “Calling,” by James I. Packer
- “Calvin, John” by W. Stanford Reid
- “Calvinism,” by W. Stanford Reid
- “Depravity, Total” by Charles C. Ryrie
- “Foreknowledge,” by Geoffrey W. Bromiley
- “Justification” by James I. Packer
- “Monergism,” by C. George Fry
- “Order of Salvation,” by G. N. M. Collins
- “Predestination,” by Stephan R. Spencer
- “Reformed Tradition,” by W. Stanford Reid
- “Regeneration,” by James I. Packer
- “Salvation” by R. E. O. White
- “Sanctification” by R. E. O. White
- “Semi-Pelagianism,” by Richard Kyle
- “Synergism,” by C. George Fry
McKim, Donald, ed. Encyclopedia of the Reformed Faith. Louisville, KY: Westminster John Knox Press, 1992.
- “Augustine and Augustinianism,” by Eugene TeSelle
- “Arminianism,” by Robert Letham
- “Calvinism,” by W. Stanford Reid
- “Faith,” by Daniel Migliore
- “Free Will,” by James I. Packer
- “John Calvin,” by Hughes O. Old
- “Reformed Theology,” by John H. Leith
- “Regeneration,” by Peter Toon
- “Salvation,” by Anna Case-Winters
Packer, James I. A Quest for Godliness: The Puritan Vision of the Christian Life. Wheaton, IL: Crossway Books, 1990.
Sproul, R. C. Faith Alone: The Evangelical Doctrine of Justification. Grand Rapids, MI: Baker Book House, 1995.
Sproul, R. C. Grace Unknown: The Heart of Reformed Theology. Grand Rapids, MI: Baker Book House, 1997.
Sproul, R. C. Willing to Believe: The Controversy over Free Will. Grand Rapids, MI: Baker Book House, 1997.
Warfield, Benjamin B. The Plan of Salvation. Second Edition. Grand Rapids, MI: William B. Eerdmans, 1935; Avinger, TX: Simpson Publishing Company, Reprint, 1989.
Dr. Marcus J. Serven, ThM and DMin
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