The Great Dilemma

The following is one of six position papers written for the ordination standards. The prompt for this paper was: “Describe your views on soteriology using the traditional components of the ordo salutis.”

Definition

Soteriology is the study of the doctrine of salvation. It is concerned with the question, “How is the salvation purchased by Christ at the cross applied to me?” The nature of that question reveals just how important this doctrine is to the Christian. There is no greater question that needs answering than how a sinner can be made right with God. Because of the central and important nature of this doctrine, it is incumbent on us to be careful and clear about how we formulate this doctrine; our very salvation is at stake.

The Bible, in general, speaks fairly simply about our salvation. We who were once dead have been made alive together with Christ (Eph 2:1–7). We have been transferred from the kingdom of darkness into the kingdom of Christ, where we find forgiveness of sins (Col 1:13–14). We who were far off have been brought near (Eph 2:13). Simply put: we have been saved. There is a beautiful simplicity to this glorious reality that allows for the youngest and simplest among us all the way to the oldest and learned to lay hold and trust in the saving works of God.

However, due to the vital nature of the doctrine, its simplicity has been taken advantage of historically, leading to great heresies and ultimately the need for a reformation. So although it is simple and foundational, its role in our theology requires us to be thoughtful and careful and to mine God’s word for clarification in order to protect it from misunderstanding. That is the aim of this paper and the aim of all orthodox Christians.

The Ordo Salutis

In the pursuit of clarity around the doctrine of salvation, theologians have utilized what is traditionally called the ordo salutis (order of salvation). While the simple reality of our salvation is that we are saved, the Bible also describes different components of our salvation: regeneration (2 Cor 5:17), justification (Rom 5:1), adoption (Gal 4:5), and more. “[The ordo salutis] aims at describing in their logical order, and also in their interrelations, the various movements of the Holy Spirit in the application of the work of redemption.” However, when reading the NT, a recurring theme when discussing any component of our salvation is that it happens “in Christ”. Our union with Christ, with his person and work, stands over the beginning and end of our salvation. All the benefits that come to us ultimately find their source in our union with Christ.

The closest thing we see of this in Scripture is Romans 8:29–30: “For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.” While this gives us a general outline, it does not encompass all that the Bible speaks about regarding our salvation. An inference is needed. I will divide the Ordo into the temporal sections of when they take place: in eternity past, at the moment of salvation, and through the life of the Christian.

Eternity Past

Our salvation is founded solely on the sovereign choice of God. We are chosen before the foundations of the earth in eternity past (Rom 8:29-30; Gal 1:15; Eph 1:4–5, 11–12; Rev 13:8), and this is not based on anything in us, otherwise, we could boast (Eph 2:8–9). There is no condition that we have met that would prompt God to choose us; thus, election is unconditional. 

The Moment of Salvation

In space and time, the Lord effectually calls those he has chosen to himself (Rom 8:30; 1 Cor 1:24; Eph 4:4; 1 Pet 2:9), thus regenerating us and causing us to live (John 5:21; Rom 6:4; 2 Cor 3:6; Eph 2:5; 1 Pet 1:3).

Once made alive, we willingly respond to the gospel call by turning away from our sin in repentance, and to Christ in faith (Acts 3:19, 11:21, 15:3). Because of the doctrine of sin and the work of the Holy Spirit, we must be made alive before we are able to respond to the gospel call. Therefore, and in order that God’s purpose of election might stand (Rom 9:11), regeneration must logically precede conversion in the order of salvation.

Simultaneously and instantaneously, we are justified before God. That is, we are declared legally righteous before God and he sees our sins as forgiven and our righteousness as belonging to Christ (Rom 3:23–24, 5:17, 4:5; 2 Cor 5:21). Through union with Christ, we not only have our sins forgiven but share in his righteousness. Furthermore, not only are we legally restored, but we are also relationally restored to God. We are united to Christ and are thus adopted as sons of God and share in all the benefits of being an heir (Rom 8:29; Gal 4:4–5, 3:26; Eph 1:5).

The Life and Hope of the Christian

Scripture is clear that we are justified by faith alone, but that faith is never alone. The type of faith that receives the free gift of grace is not a dead, lifeless faith, but a living and active faith. The instrument of grace is faith, and that faith, which is a free gift itself (Eph 2:8), trusts Christ and obeys his command (John 14:15, 21, 23; Rom 2:13–14, 11:22; 1 Cor 15:2, Phil 2:12–13; Heb 3:6, 14, 4:14, 5:9; Jas 2:21–26; 1 John 2:3–6, 3:24, 5:3).

While we are declared definitively holy at conversion through our union with the spotless Christ, there is also a progressive sanctification that carries through our entire lives as we learn to put off the old man and put on the new (Eph 4:22–23). By grace through faith, we trust the promises of God and obey the commands of God. This life-long process is synergistic; that is we work alongside God (John 17:17; Phil 2:12–13). Our sanctification is never complete in this life (Phil 3:12; 1 John 1:8–10), but will be realized when we are fully conformed into the image of Christ beyond our death at our glorious, bodily resurrection when Christ returns (2 Peter 3:11–14; 1 John 3:1–3).