LIBERTY THEOLOGICAL SEMINARY

Ordo Salutis

A Theological Research Paper

Submitted to
Liberty Theological Seminary
in partial fulfillment of the requirements
for completion of the course,

THEO 530
SYSTEMATIC THEOLOGY II

By
Michael Vincent Paddy
Student ID - 22282275

Lynchburg, Virginia
May, 2010
 THESIS STATEMENT

Ordo Salutis is an important study for any serious student of theology. It overlaps several

important theological and doctrinal disciplines in trying to explain a process by which humanity

hears, understands, accepts and receives the truth of the Gospel of Jesus Christ appropriating it

for themselves and their salvation. The purpose of this paper is to provide a panoramic view of

the historical, denominational and interpretive importance of this doctrine in the practical

understanding and application of Soteriology.

2
 CONTENTS

THESIS STATEMENT………………………………………………………………………... 2

INTRODUCTION……………………………………………………………………………... 4

THE DEFINTION, HISTORY, AND BACKGROUND OF THE ORDO SALUTIS……… 4

THE THREE MAIN DOCTRINAL VIEWS OF THE ORDO SALUTIS…………………. 6

Roman Catholic………………………………………………………………………… 6

Arminian………………………………………………………………………………... 7

Reformed……………………………………………………………………………….. 9

WHAT THE ORDO SALUTIS TEACHES US………………………………………………11

About Man………………………………………………………………………………11

About God………………………………………………………………………………12

CONCLUSION…………………………………………………………………………………13

GLOSSARY OF TERMS………………………………………………………………………14

BIBLIOGRAPHY………………………………………………………………………………16

3
 INTRODUCTION

The ordo salutis, the order of salvation, involves the understanding of the process

whereby the work of faith of a believer is substantiated and how that immediate and progressive

work of faith is viewed by God. “The ordo salutis describes the process by which the work of

salvation, wrought in Christ, is subjectively realized in the hearts and lives of sinners.”1

Is there justification, (pun not intended), for the belief of an order in the salvation process

and if so what is it? Does the one who appropriates saving faith need to understand and fully

comprehend the ordo salutis to be saved? And if not, why worry about it? Why spend time

studying the theological discipline of the ordo salutis?

THE DEFINTION, HISTORY, AND

BACKGROUND OF THE ORDO SALUTIS

“The order of salvation (Lat. ordo salutis), appears to be brought into theological usage in

1737 by Jakob Karpov, a Lutheran.”2 Though the order itself has been under scrutiny for

millennia, the birth of the term can be traced to Karpov. The ordo salutis is a way to try and place

in some sense of order the immediate and progressive elements and acts undertook and

intervened by God when one becomes a Christian, a child of God through faith and belief in the

Gospel of Jesus Christ. Argued by some as an unnecessary study those who disagree would say it

stretches the imagination of finite man to understand the workings of God. For many for many

the ordo salutis is not an exact theology. To them it contains too much controversy lacking a true

spiritual application to the everyday life of Christians.3 What is the context of the controversy?

1
L. Berkof, Systematic Theology (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.,
1938), 415-416.
2
G.N.M. Collins, “Order of Salvation,” in Evangelical Dictionary of Theology, 2nd ed.,
ed. Walter A. Elwell. (Grand Rapids, MI: Baker Academic, 2001), 869
3
H. N. Ridderbos, Paul: An Outline of His Theology, (Grand Rapids, MI: Eerdmans,
1975), 173ff.

4
Too much is made with the structure of the order as to miss completely the most important

details of Pauline theology in his writings, specifically what Ridderbos frames as historia salutis,

the historical redemption completed by Christ.4

Referred to as order of decrees in some Calvinist circles, Hodge tries to relate the

importance of the order in its context of study, “The question as to the order of decrees is not a

question as to the order of acts in God decreeing, but it is a question as to the true relation

sustained by the several parts of the system which He decrees to one another…every event that

occurs in the system of things is interlaced with all other events in an endless involution…no

event is isolated.”5 And again in the context of our trying to understand the ordo salutis, order of

decrees in a relational, relative context, “As our minds are finite, as it is impossible to embrace in

one act of intelligent comprehension an infinite number of events in all their several relations and

bearings, we necessarily contemplate events in partial groups, and we conceive of the purpose of

God relating them to distinctive and successive acts.”6

The ordo salutis does not try to overly scrutinize the particular acts and progression of

God’s saving grace as much as it is an opportunity to all to see the uniqueness of and the extent

to which God works in our lives to bring us to saving grace and ultimately an eternity with him.

4
Ibid
5
A.A. Hodge, Outlines of Theology (Carlisle, PA: Banner of Truth, 1972), 200
6
Ibid. 204.
5
 THE THREE MAIN DOCTRINAL VIEWS OF THE ORDO SALUTIS

So what are some of the prevalent views of the ordo salutis? How is the ordo salutis

viewed, defined, and sequestered in different theological mindsets?

Roman Catholic

The views and doctrinal beliefs of a true Roman Catholic can be as varied as the many

denominational sects of the Protestant Church. Narrowing down a precise ordo salutis for the

Catholic faith was very demanding and exposed the limitations of one who outside the faith

wishes to study certain aspects of their faith and doctrine.

The Roman Catholic Church accepts three things as authoritative teaching: the Bible

interpreted only by assigned authoritative clergy, tradition based on Catholic Ecumenical

Councils, and the Pope. Two scholarly places were available and apologies are made ahead of

time if they are not exact in their representation. (Though this shows how mysterious the

Catholic faith is and private in their keeping theological thoughts, doctrines and writings in their

control).

An ordo salutis in Roman Catholicism looks like this: Baptism, Confession, Penance,

Eucharist, Reconciliation, Confirmation, Confession, Penance, and Extreme Unction.7 Personal

faith seems absent in the ordo salutis more relying an acts of Sacramental participation.

The individual parts of the ordo salutis hinge on the intervention of the Catholic Church

and the priest assigned to perform the sacramental rituals. Saying the acts are outward signs of

what God is doing internally, the reality seems to be that without the performance of the

outwards sign, the inward activity is null and is not deemed having been done.

7
Gleaned from two sources of Roman Catholicism namely, The American Catholic,
http://www.americancatholic.org (accessed April 18, 2010), and New Advent,
http://www.newadvent.org/ accessed April 18, 2010).
6
 The sacraments also must be done in order. One must receive forgiveness of original sin

through baptism and then at the appropriate age of enlightenment to their own sin, First Holy

Communion, (first participation of the Eucharist), must be performed. Confession and penance

must precede this to receive forgiveness before the sacramental act of the Eucharist is received.

The act of receiving the Eucharist is where the belief in the elements of the Eucharist is actually

transformed into the body and blood of Christ. It is through the eating and drinking of the said

body and blood of Christ that the Eucharist is successfully performed.

The rest of the sacraments are achieved in order of their designation by the Church and

final fulfillment is Extreme Unction, or last rites, where at death the priest performs the

ceremonial sacrament of anointing and prayer with possible confession by the recipient just

before death or following the death of the person so that the person might receive leniency in

purgatory or immediate access to heaven.

The Catholic Church then relies not only on the activity or actions taking place but an

orderly obedience to the activities performed in hopes of some mysterious spiritual activity

taking place because of the ritual.

Arminian

An Arminian Ordo Salutis: Prevenient Grace, Faith, Justification, Regeneration,

Sanctification, Glorification.8

In the Arminian ordo salutis, prevenient grace, sometimes referred to as enabling grace,

is what makes a faith response possible for fallen man to choose. In his eternal state of sin, sin

8
Gleaned from several resources of Arminian persuasion, namely, The Society of
Evangelical Arminians, http://evangelicalarminians.org/index. (accessed April 22, 2010);
http://arminiantheology.com/ (accessed April 22, 2010); http://arminiantoday.blogspot.com/
(accessed April 22. 2010); http://www.presenttruthmag.com/archive/XV/15-3.htm (accessed
April 22, 2010).

7
nature, it would be impossible for man to choose salvation alone without the grace provided by

God.

The belief that every aspect of humanity has been corrupted by the effects of sin, man is

still able to believe in and to choose to enter into a relationship with God by the power of the

Holy Spirit who enables, convicts, and draws the individual.

Faith being the God ordained condition that must be met before God will save. In the

Arminian view faith is a synergistic act in that it is a genuine response that is made possible by

God's enabling grace through the actions stated by the Holy Spirit.

There are other aspects or expressions of salvation that are not explicitly included
in the…ordo. Adoption, for instance, would probably be included under both
regeneration and glorification. Regeneration would include the commencement of
adoption while glorification would include the culmination of adoption. Election
would be tied to union with Christ. We would become the elect of God upon our
union with Christ (the elect One) as we would come to share in His election
through union and identification with Him. Faith joins us to Christ (Eph. 1:13)
and all of the spiritual blessings that reside in Christ become the believer's upon
union with Him (Eph. 1:3-12).9

The Arminian view keeps a safe enough distance from a completely out of control Divine,
completely ignoring God’s sovereign control and authority when it comes to free-will and
choice.

The Arminian places justification prior to regeneration and all that follows, since one

must first receive forgiveness and have sin removed prior new life and the attaining of holiness

(sanctification). One cannot have life while still under the condemnation of sin and the wrath of

God for "the wages of sin is death"10. And one cannot be made holy apart from justification.11 So

9
Ben Henshaw, The Arminian and Calvinist Ordo Salutis: A Brief Comparison, (2009),
http://evangelicalarminians.org/The-Arminian-and-Calvinist-Ordo%20Salutis-A-Brief-
Comparative-Study (accessed April 22, 2010)
10
Romans 6:23
11
Wayne A. Grudem, Systematic Theology: An Introduction to Biblical Doctrine, (Grand
Rapids, MI: Zondervan Publishing House, 1994), 712

8
the moment we are joined to Christ we are cleansed by His blood and new life and holiness

immediately result from that cleansing.

Predestination would have reference to the predetermined destiny of believers through

union with Christ. Believers have been predestinated to ultimate adoption and conformity to the

image of Christ (glorification). Predestination does not have reference to God's predetermination

of certain sinners to become believers and be ultimately saved. Rather any mention or reference

of predestination has to do with the ultimate end, not beginning of one’s faith and belief.

Sanctification is the ultimate goal based on an Arminian theology with the ultimate sense

of holiness, being pursued. It is the act of the human will whereby one might “live without

conscious or deliberate sin.”12

The weakness in this ordo salutis is the challenge of trying to see the ordo as a whole, not

individual acts and actions. The ordo salutis began in Lutheran thought but does not become the

sole authority of a correct theology concerning the order of salvation.

Reformed

The most agreed reformed ordo salutis is, effectual calling issuing in, regeneration, faith,

leading to justification, and ultimately glorification.13 Unlike the Catholic Church’s ordo salutis,

the reformed view is seen not so much as various movements or actions but as a unitary process

where the recipient of the grace involved is not fully aware of the individual acts. The Arminian

view seems to lend itself to a progressive awareness, even a goal to achieve the levels found in

the order.

12
R.V. Pierard, “Holiness Movement, America,” in Evangelical Dictionary of Theology,
nd
2 ed., ed. Walter A. Elwell. (Grand Rapids, MI: Baker Academic, 2001),
13
G.N.M. Collins, 870.
9
 Though there are two major views of reformed thought involved in coming to a

conviction of the ordo salutis, namely supralapsarianism and infralapsarianism (the former

believing God decreed both election and reprobation of humanity where the latter believe that

reprobation was only in God’s foreknowledge not decreed), the reformed view understands and

accepts a the interaction and involvement of a sovereign God who acts on behalf of humanity to

bring about the order through his grace. Of the three views it is the reformed view that seems to

bring conformity and at the same time unity to the salvation process.

When looking at Paul’s epistle to the Romans one sees the need for an intervening God

who can help a reprobate humanity unable to discern and lift themselves from their

predicament.14 It is only God who through his gracious intervention on behalf of humanity15 that

the process can be obtained and secured.

The reformed view points to the text in Romans 8:28, 29, 30 to show both the

benevolence and graciousness of God to remind us that he will bring a good outcome through his

own will and determination. It also shows the unified progressiveness of the ordo salutis to

achieve the ultimate purpose our transforming sanctification and ultimate glorification for his

glory.

The ordo salutis is a fruit of the reformation where before the reformation nothing of

significance was done in the area of soteriology.16 This sets us up to see that it was the reformers

who brought to us the conceptual understanding of God’s instantaneous and progressive work of

grace on our behalf.

See Romans 3, and Romans 7 to see both the extent and impact of the sin nature and the
14

judgment of God on man as well as man’s inability to justify himself before God.
15
See Philippians 1:6, and 2:13.
16

L. Berkof, 417
10
 WHAT THE ORDO SALUTIS TEACHES US

The ordo salutis is a valuable study for anyone who wants to understand God and his

relationship to mankind in the history of redemption.

About Man

Intellectual prowess, technological advancements, and plain self-sufficiency cloud our

faculties and judgments when it comes to how needy we really are. The ordo salutis allows

anyone and everyone see any attempt on the part of humanity to save and sanctify oneself as

pride and the temptation to displace God and Jesus Christ as Lord of our salvation and life as

arrogant foolishness.

For many, salvation is an act of the will to receive Christ and as simple as it seems to the

believer, God working in us and through us to achieve this is both complex and profound. We in

our finite humanity do not see that salvation and entrance to heaven is not singular goal God had

in mind for us. It is ordo salutis which gives us a glimpse, God “having begun this work of

transformation, he continues and completes it with sanctification being an important part of the

order. “Sanctification is a process by which one’s moral condition is brought into conformity

with one’s legal status before God”17

The puniness of mankind is seen in the awesome righteous act of the ordo salutis and we

cannot if we truly understand it, ignore our own helplessness in trying to be something we could

never become apart from the gracious hand of God.

About God

There is a passage of scripture used by Paul as a sort of doxology ending a section of his

epistle to the Romans:

17
Millard J. Erickson. Christian Theology, 2nd ed. (Grand Rapids, MI: Baker Academic,
1998), 980.

11
 Oh, how great are God’s riches and wisdom and knowledge! How impossible it is
for us to understand his decisions and his ways!
For who can know the LORD’s thoughts?
Who knows enough to give him advice?
And who has given him so much that he needs to pay it back?
For everything comes from him and exists by his power and is intended for his
glory. All glory to him forever! Amen.18

It is the question that has been asked through the ages. Even children are taught a prayer in

giving thanks for their meal, “God is great, God is good, thank you Father for this food.”

It is the greatness of God and his goodness that can be seen in the ordo salutis. It gives us

understanding of the benevolent love of the Father who acts on behalf of sinful humanity to bring

humanity into a perfect relationship to himself for his glory and our benefit. It is the greatness in

God’s ability to do any and all things for us and on our behalf, and greatness in his

compassionate benevolence towards us his undeserving creation.

It reminds us of God’s sovereignty and power which when missed in nature itself, can be

seen in the transforming power of a changed life. The order reveals the extent of God’s

sovereignty over the power of sin and Satan to reveal sin, remove it from our life and remove the

stain of it from our existence. Who else has the ability and right to do that?

Lastly to see and understand the ordo salutis is to get a glimpse into the heart of God who

like a passionate pursuer of a loved one, can overcome and remove any and all obstacles

humanity faces as God prepares them for an eternity with him.19

CONCLUSION

The ordo salutis is a theological treatment of the saving work of God in and through the

life and soul of sinful man. It is a worthy study to help increase our capacity and understanding

of the work of God on our behalf. And though there are some varied views and beliefs

18
Romans 11:33-36
19
See Romans 8:38, 39
12
concerning their appropriation and outcomes, its true purpose can be clearly seen. The ultimate

outcome is to show the awesome power of God, his benevolent and gracious decrees with the

end being a new man, (woman), regenerated to the original plan and model, the image of God

complete both in his cognitive ability and his holy and righteous persona, free from sin and

wholly devoted to God and his glory forever and ever.

The Westminster Catechism answers the ultimate question right out of the starting gate:

Q. 1. What is the chief end of man?

A. Man's chief end is to glorify God, and to enjoy him forever.20

It is the study and understanding of the ordo salutis that shows the extent to which God is his

love and grace provides, works, and achieves this end.

20
G.I. Williamson, The Westminster Shorter Catechism: For Study Classes, 2nd ed.
(Phillipsburg, NJ: P&R Publishing, 2003), 1
13
 GLOSSARY OF TERMS

Adoption – “How Israel and Christians may be children and heirs of God.”21

Calling, Effectual Calling – “God summoning men by his Word and laying hold of them by his
power to play a part in and enjoy the benefits of his gracious redemptive purposes.”22

Faith – “Regularly used to denote the many-sided religious relationship into which the gospel
calls people—that of trust in God through Christ.”23

Foreknowledge – “God’s prescience or foresight concerning future events…all things, past,

present, and future; external and internal; material, intellectual, and spiritual—are open to
God.”24

Glorification – Those who died in Christ when resurrected will be given new bodies—a final and
full “redemption of our bodies”25

Justification – “To pronounce, accept, and to treat as just…not penally (sic), liable, and…entitled
to all the privileges due to those who have kept the law.”26

Perseverance – the doctrine of belief that every Christian can be sure he will continue in a state
of grace to the end of his earthly life.27

Predestination – “God’s predetermination of persons to a specific end…an aspect of God’s rule

over all he created and sustains.”28

21
P.H. Davids, “Adoption,” in Evangelical Dictionary of Theology, 2nd ed., ed. Walter A.
Elwell. (Grand Rapids, MI: Baker Academic, 2001), 25
22

J.I. Packer, “Call, Calling,” in Evangelical Dictionary of Theology, 2nd ed., ed. Walter A.
Elwell. (Grand Rapids, MI: Baker Academic, 2001), 199

Packer, “Faith,” in Evangelical Dictionary of Theology, 2nd ed., ed. Walter A. Elwell.
23

(Grand Rapids, MI: Baker Academic, 2001), 431

24

G.W. Bromiley, “Foreknowledge,” in Evangelical Dictionary of Theology, 2nd ed., ed.

Walter A. Elwell. (Grand Rapids, MI: Baker Academic, 2001), 458
25
J.K. Grider, “Glorification,” in Evangelical Dictionary of Theology, 2nd ed., ed. Walter
A. Elwell. (Grand Rapids, MI: Baker Academic, 2001), 484
26
J.I. Packer, “Justification,” in Evangelical Dictionary of Theology, 2nd ed., ed. Walter A.
Elwell. (Grand Rapids, MI: Baker Academic, 2001), 643

R.E.O. White, “Perseverance,” in Evangelical Dictionary of Theology, 2nd ed., ed.

27

Walter A. Elwell. (Grand Rapids, MI: Baker Academic, 2001), 908

28

14
Prevenient Grace – is a divine grace which preceded human choice and decisions concerning the
truth and acceptance of the gospel.

Regeneration – Re-creation “of fallen human nature by the gracious sovereign action of the Holy
Spirit…a radical and complete transformation wrought in the soul.”29

Repentance – Signifies a contemplated change…to turn back, away from, or toward. Can also
mean regretting, having remorse.30

Sanctification – “To make holy…set apart from common, secular use as devoted to some divine
power.”31

S.R. Spencer, “Predestination,” in Evangelical Dictionary of Theology, 2nd ed., ed.

Walter A. Elwell. (Grand Rapids, MI: Baker Academic, 2001), 950
29
J.I. Packer, “Regeneration,” in Evangelical Dictionary of Theology, 2nd ed., ed. Walter
A. Elwell. (Grand Rapids, MI: Baker Academic, 2001), 1000

C. G. Kromminga, “Repentance,” in Evangelical Dictionary of Theology, 2nd ed., ed.

30

Walter A. Elwell. (Grand Rapids, MI: Baker Academic, 2001),

31

R.E.O. White, “Sanctification,” in Evangelical Dictionary of Theology, 2nd ed., ed.

Walter A. Elwell. (Grand Rapids, MI: Baker Academic, 2001), 1051
15
 BIBLIOGRAPHY

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Bromiley, G.W. “Foreknowledge.” In Evangelical Dictionary of Theology, 2nd edition, edited by

Walter A. Elwell, 458-459. Grand Rapids, MI: Baker Academic, 2001.

Collins, G.N.M. “Order of Salvation.” In Evangelical Dictionary of Theology, 2nd edition, edited
by Walter A. Elwell, 869-870. Grand Rapids, MI: Baker Academic, 2001.

Davids, P.H. “Adoption.” In Evangelical Dictionary of Theology, 2nd edition, edited by Walter A.
Elwell, 25-26. Grand Rapids, MI: Baker Academic, 2001.

Erickson, Millard J. Christian Theology, 2nd ed. Grand Rapids, MI: Baker Academic, 1998

Grider, J.K. “Glorification.” In Evangelical Dictionary of Theology, 2nd edition, edited by Walter
A. Elwell, 484. Grand Rapids, MI: Baker Academic, 2001.

Grudem, Wayne A. Systematic Theology: An Introduction to Biblical Doctrine. Grand Rapids,

MI: Zondervan Publishing House, 1994.

Henshaw, Ben. The Arminian and Calvinist Ordo Salutis: A Brief Comparison. (2009)
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Comparative-Study (accessed April 22, 2010)

Hodge, A.A. Outlines of Theology. Carlisle, PA: Banner of Truth, 1972

Kromminga, C. G. “Repentance.” In Evangelical Dictionary of Theology, 2nd edition, edited by

Walter A. Elwell, 1012. Grand Rapids, MI: Baker Academic, 2001.

New Advent, http://www.newadvent.org/ (accessed April 18, 2010).

Packer, J.I. “Call, Calling.” In Evangelical Dictionary of Theology, 2nd edition, edited by Walter
A. Elwell, 199-200. Grand Rapids, MI: Baker Academic, 2001.

—. “Faith.” In Evangelical Dictionary of Theology, 2nd edition, edited by Walter A. Elwell, 431-
434. Grand Rapids, MI: Baker Academic, 2001.

—. “Justification.” In Evangelical Dictionary of Theology, 2nd edition, edited by Walter A.

Elwell, 484. Grand Rapids, MI: Baker Academic, 2001.

16
—. “Regeneration.” In Evangelical Dictionary of Theology, 2nd edition, edited by Walter A.
Elwell, 1000-1001. Grand Rapids, MI: Baker Academic, 2001.

Pierard, R.V. “Holiness Movement, America.” In Evangelical Dictionary of Theology, 2nd

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Present Truth Magazine. http://www.presenttruthmag.com/archive/XV/15-3.htm (accessed April

22, 2010).

Ridderbos, H.N. Paul: An Outline of His Theology. Grand Rapids, MI: Eerdmans, 1975

Society of Evangelical Arminians. http://evangelicalarminians.org/index. (accessed April 22,

2010).

Spencer, S.R. “Predestination.” In Evangelical Dictionary of Theology, 2nd edition, edited by

Walter A. Elwell, 950. Grand Rapids, MI: Baker Academic, 2001.

White, R.E.O. “Perseverance.” In Evangelical Dictionary of Theology, 2nd edition, edited by

Walter A. Elwell, 907-909. Grand Rapids, MI: Baker Academic, 2001.

—. “Sanctification.” In Evangelical Dictionary of Theology, 2nd edition, edited by Walter A.

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Williamson, G.I. The Westminster Shorter Catechism: For Study Classes, 2nd ed. Phillipsburg,
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17