I. Soteriology in General

A. CONNECTION BETWEEN SOTERIOLOGY AND THE PRECEDING LOCI.

SOTERIOLOGY deals with the communication of the blessings of salvation to the sinner and his restoration to divine favor and to a life in intimate communion with God. It presupposes knowledge of God as the all-sufficient source of the life, the strength, and the happiness of mankind, and of man’s utter dependence on Him for the present and the future. Since it deals with restoration, redemption, and renewal, it can only be understood properly in the light of the original condition of man as created in the image of God, and of the subsequent disturbance of the proper relationship between man and his God by the entrance of sin into the world. Moreover, since it treats of the salvation of the sinner wholly as a work of God, known to Him from all eternity, it naturally carries our thoughts back to the eternal counsel of peace and the covenant of grace, in which provision was made for the redemption of fallen men. It proceeds on the assumption of the completed work of Christ as the Mediator of redemption. There is the closest possible connection between Christology and Soteriology. Some, as, for instance, Hodge, treat of both under the common heading “Soteriology.” Christology then becomes objective, as distinguished from subjective, Soteriology. In defining the contents of Soteriology, it is better to say that it deals with the application of the work of redemption than to say that it treats of the appropriation of salvation. The matter should be studied theologically rather than anthropologically. The work of God rather than the work of man is definitely in the foreground. Pope objects to the use of the former term, since in using it “we are in danger of the predestinarian error which assumes that the finished work of Christ is applied to the individual according to the fixed purpose of an election of grace.” This is the very reason why a Calvinist prefers to use that term. To do Pope justice, however, it should be added that he also objects to the other term, because it “tends to the other and Pelagian extreme, too obviously making the atoning provision of Christ a matter of individual free acceptance or rejection.” He prefers to speak of “the administration of redemption,” which is indeed a very good term.[Christian Theology, II, p. 319.]

B. THE ORDO SALUTIS, (ORDER OF SALVATION).

The Germans speak of “Heilsaneignung,” the Dutch, of “Heilsweg” and “Orde des Heils,” and the English, of the “Way of Salvation.” 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. It 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. The emphasis is not on what man does in appropriating the grace of God, but on what God does in applying it. It is but natural that Pelagians should object to this view.

The desire to simplify the ordo salutis often led to unwarranted limitations. Weizsaecker would include in it only the operations of the Holy Spirit wrought in the heart of man, and holds that neither calling nor justification can properly be included under this category.[Cf. McPherson, Chr. Dogm., p. 368.] Kaftan, the most prominent Ritschlian dogmatician, is of the opinion that the traditional ordo salutis does not constitute an inner unity and therefore ought to be dissolved. He treats of calling under the Word as a means of grace; of regeneration, justification, and the mystical union, under the redemptive work of Christ; and relegates conversion and sanctification to the domain of Christian ethics. The result is that only faith is left, and this constitutes the ordo salutis.[Dogm., p. 651.] According to him the ordo salutis should include only what is required on the part of man unto salvation, and this is faith, faith only, — a purely anthropological point of view, which probably finds its explanation in the tremendous emphasis of Lutheran theology on active faith.

When we speak of an ordo salutis, we do not forget that the work of applying the grace of God to the individual sinner is a unitary process, but simply stress the fact that various movements can be distinguished in the process, that the work of the application of redemption proceeds in a definite and reasonable order, and that God does not impart the fulness of His salvation to the sinner in a single act. Had He done this, the work of redemption would not have come to the consciousness of God’s children in all its aspects and in all its divine fulness. Neither do we lose sight of the fact that we often use the terms employed to describe the various movements in a more limited sense than the Bible does.

The question may be raised, whether the Bible ever indicates a definite ordo salutis. The answer to that question is that, while it does not explicitly furnish us with a complete order of salvation, it offers us a sufficient basis for such an order. The nearest approach found in Scripture to anything like an ordo salutis, is the statement of Paul in Rom. 8:29,30. Some of the Lutheran theologians based their enumeration of the various movements in the application of redemption rather artificially on Acts 26:17,18. But while the Bible does not give us a clear-cut ordo salutis, it does do two things which enable us to construe such an order. (1) It furnishes us with a very full and rich enumeration of the operations of the Holy Spirit in applying the work of Christ to individual sinners, and of the blessings of salvation imparted to them. In doing this, it does not always use the very terms employed in Dogmatics, but frequently resorts to the use of other names and to figures of speech. Moreover, it often employs terms which have now acquired a very definite technical meaning in Dogmatics, in a far wider sense. Such words as regeneration, calling, conversion, and renewal repeatedly serve to designate the whole change that is brought about in the inner life of man. (2) It indicates in many passages and in various ways the relation in which the different movements in the work of redemption stand to each other. It teaches that we are justified by faith and not by works, Rom. 3:30; 5:1; Gal. 2:16-20; that, being justified, we have peace with God and access to Him, Rom. 5:1,2; that we are set free from sin to become servants of righteousness, and to reap the fruit of sanctification, Rom. 6:18,22; that when we are adopted as children, we receive the Spirit who gives us assurance, and also become co-heirs with Christ, Rom. 8:15-17; Gal. 4:4,5,6; that faith comes by the hearing of the word of God, Rom. 10:17; that death unto the law results in life unto God, Gal. 2:19,20; that when we believe, we are sealed with the Spirit of God, Eph. 1:13,14; that it is necessary to walk worthily of the calling with which we are called, Eph. 4:1,2; that having obtained the righteousness of God by faith, we share the sufferings of Christ, and also the power of His resurrection, Phil. 3:9,10; and that we are begotten again through the Word of God, I Pet. 1:23. These and similar passages indicate the relation of the various movements of the redemptive work to one another, and thus afford a basis for the construction of an ordo salutis.

In view of the fact that the Bible does not specify the exact order that applies in the application of the work of redemption, there is naturally considerable room for a difference of opinion. And as a matter of fact the Churches are not all agreed as to the ordo salutis. The doctrine of the order of salvation is a fruit of the Reformation. Hardly any semblance of it is found in the works of the Scholastics. In pre-Reformation theology scant justice is done to soteriology in general. It does not constitute a separate locus, and its constituent parts are discussed under other rubrics, more or less as disjecta membra. Even the greatest of the Schoolmen, such as Peter the Lombard and Thomas Aquinas, pass on at once from the discussion of the incarnation to that of the Church and the sacraments. What may be called their soteriology consists of only two chapters, de Fide et de Poenitentia. The bona opera also receive considerable attention. Since Protestantism took its start from the criticism and displacement of the Roman Catholic conception of faith, repentance, and good works, it was but natural that the interest of the Reformers should center on the origin and development of the new life in Christ. Calvin was the first to group the various parts of the order of salvation in a systematic way, but even his representation, says Kuyper, is rather subjective, since it formally stresses the human activity rather than the divine.[Dict. Dogm., De Salute, pp. 17 f.] Later Reformed theologians corrected this defect. The following representations of the order of salvation reflect the fundamental conceptions of the way of salvation that characterize the various Churches since the Reformation.

1. THE REFORMED VIEW. Proceeding on the assumption that man’s spiritual condition depends on his state, that is, on his relation to the law; and that it is only on the basis of the imputed righteousness of Jesus Christ that the sinner can be delivered from the corrupting and destructive influence of sin, — Reformed Soteriology takes its starting point in the union established in the pactum salutis between Christ and those whom the Father has given Him, in virtue of which there is an eternal imputation of the righteousness of Christ to those who are His. In view of this precedence of the legal over the moral some theologians, such as Maccovius, Comrie, A. Kuyper Sr., and A. Kuyper Jr., begin the ordo salutis with justification rather than regeneration. In doing this they apply the name “justification” also to the ideal imputation of the righteousness of Christ to the elect in the eternal counsel of God. Dr. Kuyper further says that the Reformed differ from the Lutherans in that the former teach justification per justitiam Christi, while the latter represent the justification per fidem as completing the work of Christ.[Dict. Dogm., De Salute, p. 69.] The great majority of Reformed theologians, however, while presupposing the imputation of the righteousness of Christ in the pactum salutis, discuss only justification by faith in the order of salvation, and naturally take up its discussion in connection with or immediately after that of faith. They begin the ordo salutis with regeneration or with calling, and thus emphasize the fact that the application of the redemptive work of Christ is in its incipiency a work of God. This is followed by a discussion of conversion, in which the work of regeneration penetrates to the conscious life of the sinner, and he turns from self, the world, and Satan, to God. Conversion includes repentance and faith, but because of its great importance the latter is generally treated separately. The discussion of faith naturally leads to that of justification, inasmuch as this is mediated to us by faith. And because justification places man in a new relation to God, which carries with it the gift of the Spirit of adoption, and which obliges man to a new obedience and also enables him to do the will of God from the heart, the work of sanctification next comes into consideration. Finally, the order of salvation is concluded with the doctrine of the perseverance of the saints and their final glorification.

Bavinck distinguishes three groups in the blessings of salvation. He starts out by saying that sin is guilt, pollution, and misery, for it involves a breaking of the covenant of works, a loss of the image of God, and a subjection to the power of corruption. Christ delivered us from these three by His suffering, His meeting the demands of the law, and His victory over death. Consequently, the blessings of Christ consist in the following: (a) He restores the right relation of man to God and to all creatures by justification, including the forgiveness of sins, the adoption of children, peace with God, and glorious liberty. (b) He renews man in the image of God by regeneration, internal calling, conversion, renewal, and sanctification. (c) He preserves man for his eternal inheritance, delivers him from suffering and death, and puts him in possession of eternal salvation by preservation, perseverance, and glorification. The first group of blessings is granted unto us by the illumination of the Holy Spirit, is accepted by faith, and sets our conscience free. The second is imparted to us by the regenerating work of the Holy Spirit, renews us, and redeems us from the power of sin. And the third flows to us by the preserving, guiding, and sealing work of the Holy Spirit as the earnest of our complete redemption, and delivers us, body and soul, from the dominion of misery and death. The first group anoints us as prophets, the second, as priests, and the third, as kings. In connection with the first we look back to the completed work of Christ on the cross, where our sins were atoned; in connection with the second we look up to the living Lord in heaven, who as High Priest is seated at the right hand of the Father; and in connection with the third we look forward to the future coming of Jesus Christ, in which He will subject all enemies and will surrender the kingdom to the Father.

There are some things that should be borne in mind in connection with the ordo salutis, as it appears in Reformed theology.

a. Some of the terms are not always used in the same sense. The term justification is generally limited to what is called justification by faith, but is sometimes made to cover an objective justification of the elect in the resurrection of Jesus Christ, and the imputation of the righteousness of Christ to them in the pactum salutis. Again, the word regeneration, which now generally designates that act of God by which He imparts the principle of the new life to man, is also used to designate the new birth or the first manifestation of the new life, and in the theology of the seventeenth century frequently occurs as synonymous with conversion or even sanctification. Some speak of it as passive conversion in distinction from conversion proper, which is then called active conversion.

b. Several other distinctions also deserve attention. We should carefully distinguish between the judicial and the recreative acts of God, the former (as justification) altering the state, and the latter (as regeneration, conversion), the condition of the sinner; — between the work of the Holy Spirit in the subconscious (regeneration), and that in the conscious life (conversion); — between that which pertains to the putting away of the old man (repentance, crucifying of the old man), and that which constitutes the putting on of the new man (regeneration and in part sanctification); — and between the beginning of the application of the work of redemption (in regeneration and conversion proper), and the continuation of it (in daily conversion and sanctification).

c. In connection with the various movements in the work of application we should bear in mind that the judicial acts of God constitute the basis for His recreative acts, so that justification, though not temporally, is yet logically prior to all the rest; — that the work of God’s grace in the subconscious, precedes that in the conscious life, so that regeneration precedes conversion; — and that the judicial acts of God (justification, including the forgiveness of sins and the adoption of children) always address themselves to the consciousness, while of the recreative acts one, namely, regeneration, takes place in the subconscious life.

2. THE LUTHERAN VIEW. The Lutherans, while not denying the doctrines of election, the mystical union, and the imputation of the righteousness of Christ, do not take their starting point in any one of these. They fully recognize the fact that the subjective realization of the work of redemption in the hearts and lives of sinners is a work of divine grace, but at the same time give a representation of the ordo salutis which places the main emphasis on what is done a parte hominis (on the part of man) rather than on what is done a parte Dei (on the part of God). They see in faith first of all a gift of God, but at the same time make faith, regarded more particularly as an active principle in man and as an activity of man, the all-determining factor in their order of salvation. Says Pieper: “So kommt denn hinsichtlich der Heilsaneignung alles darauf an, dass im Menschen der Glaube an das Evangelium entstehe.”[Christl. Dogm. II, p. 477. Cf. also Valentine, Chr. Theol. II, pp. 258 ff.] Attention was already called to the fact that Kaftan regards faith as the whole of the ordo salutis. This emphasis on faith as an active principle is undoubtedly due to the fact that in the Lutheran Reformation the doctrine of justification by faith — often called the material principle of the Reformation — was very much in the foreground. According to Pieper the Lutheran takes his starting point in the fact that in Christ God is reconciled to the world of humanity. God announces this fact to man in the gospel and offers to put man subjectively in possession of that forgiveness of sins or justification which was objectively wrought in Christ. This calling is always accompanied with a certain measure of illumination and of quickening, so that man receives the power to not-resist the saving operation of the Holy Spirit. It frequently results in repentance, and this may issue in regeneration, by which the Holy Spirit endows the sinner with saving grace. Now all these, namely, calling, illumination, repentance, and regeneration, are really only preparatory, and are strictly speaking not yet blessings of the covenant of grace. They are experienced apart from any living relation to Christ, and merely serve to lead the sinner to Christ. “Regeneration is conditioned by the conduct of man with regard to the influence exerted upon him,” and therefore “will take place at once or gradually, as man’s resistance is greater or less.”[Schmid, Doct. Theol., p. 464.] In it man is endowed with a saving faith by which he appropriates the forgiveness or justification that is objectively given in Christ, is adopted as a child of God, is united to Christ in a mystical union, and receives the spirit of renewal and sanctification, the living principle of a life of obedience. The permanent possession of all these blessings depends on the continuance of faith, — on an active faith on the part of man. If man continues to believe, he has peace and joy, life and salvation; but if he ceases to exercise faith, all this becomes doubtful, uncertain, and amissible. There is always a possibility that the believer will lose all that he possesses.

3. THE ROMAN CATHOLIC VIEW. In Roman Catholic theology the doctrine of the Church precedes the discussion of the ordo salutis. Children are regenerated by baptism, but they who first become acquainted with the gospel in later life receive a gratia sufficiens, consisting in an illumination of the mind and a strengthening of the will. Man can resist this grace, but can also assent to it. If he assents to it, it turns into a gratia co-operans, in which man co-operates to prepare himself for justification. This preparation consists of seven parts: (a) a believing acceptance of the Word of God, (b) an insight into one’s sinful condition, (c) hope in the mercy of God, (d) the beginning of love to God, (e) an abhorrence of sin, (f) a resolve to obey the commandments of God, and (g) a desire for baptism. It is quite evident that faith does not occupy a central place here, but is simply co-ordinated with the other preparations. It is merely an intellectual assent to the doctrines of the Church (fides informis) and acquires its justifying power only through the love that is imparted in the gratia infusa (fides caritate formata). It can be called justifying faith only in the sense that it is the basis and root of all justification as the first of the preparations named above. After this preparation justification itself follows in baptism. This consists in the infusion of grace, of supernatural virtues, followed by the forgiveness of sins. The measure of this forgiveness is commensurate with the degree in which sin is actually overcome. It should be borne in mind that justification is given freely, and is not merited by the preceding preparations. The gift of justification is preserved by obeying the commandments and by doing good works. In the gratia infusa man receives the supernatural strength to do good works and thus to merit (with a merit de condigno, that is, real merit) all following grace and even everlasting life. The grace of God thus serves the purpose of enabling man once more to merit salvation. But it is not certain that man will retain the forgiveness of sins. The grace of justification may be lost, not only through unbelief, but through any mortal sin. It may be regained, however, by the sacrament of penance, consisting of contrition (or, attrition) and confession, together with absolution and works of satisfaction. Both the guilt of sin and eternal punishment are removed by absolution, but temporal penalties can be canceled only by works of satisfaction.

4. THE ARMINIAN VIEW. The Arminian order of salvation, while ostensibly ascribing the work of salvation to God, really makes it contingent on the attitude and the work of man. God opens up the possibility of salvation for man, but it is up to man to improve the opportunity. The Arminian regards the atonement of Christ “as an oblation and satisfaction for the sins of the whole world” (Pope), that is, for the sins of every individual of the human race. He denies that the guilt of Adam’s sin is imputed to all his descendants, and that man is by nature totally depraved, and therefore unable to do any spiritual good; and believes that, while human nature is undoubtedly injured and deteriorated as the result of the fall, man is still able, by nature, to do that which is spiritually good and to turn to God. But because of the evil bias, the perverseness, and the sluggishness of sinful human nature, God imparts to it gracious assistance. He bestows sufficient grace upon all men to enable them, if they choose, to attain to the full possession of spiritual blessings, and ultimately to salvation. The gospel offer comes to all men indiscriminately and exerts a merely moral influence on them, while they have it in their power to resist it or to yield to it. If they yield to it, they will turn to Christ in repentance and faith. These movements of the soul are not (as in Calvinism) the results of regeneration, but are merely introductory to the state of grace properly so called. When their faith really terminates in Christ, this faith is, for the sake of the merits of Christ, imputed to them for righteousness. This does not mean that the righteousness of Christ is imputed to them as their very own, but that, in view of what Christ did for sinners, their faith, which involves the principle of obedience, honesty of heart, and good dispositions, is accepted in lieu of a perfect obedience and is reckoned to them for righteousness. On this basis, then, they are justified, which in the Arminian scheme generally simply means that their sins are pardoned, and not that they are accepted as righteous. Arminians often put it in this form: The forgiveness of sins is based on the merits of Christ, but acceptance with God rests on man’s obedience to the law or evangelical obedience. Faith not only serves to justify, but also to regenerate sinners. It insures to man the grace of evangelical obedience and this, if allowed to function through life, issues in the grace of perseverance. However, the grace of God is always resistible and amissible.

The so-called Wesleyan or Evangelical Arminian does not entirely agree with the Arminianism of the seventeenth century. While his position shows greater affinity with Calvinism than the original Arminianism does, it is also more inconsistent. It admits that the guilt of Adam’s sin is imputed to all his descendants, but at the same time holds that all men are justified in Christ, and that therefore this guilt is at once removed, at birth. It also admits the entire moral depravity of man in the state of nature, but goes on to stress the fact that no man exists in that state of nature, since there is a universal application of the work of Christ through the Holy Spirit, by which the sinner is enabled to co-operate with the grace of God. It emphasizes the necessity of a supernatural (hyper-physical) work of grace to effect the sinner’s renovation and sanctification. Moreover, it teaches the doctrine of Christian perfection or entire sanctification in the present life. It may be added that, while Arminius made the bestowal on man of an ability to co-operate with God a matter of justice, Wesley regarded this as a matter of pure grace. This is the type of Arminianism with which we mostly come in contact. We meet with it, not only in the Methodist Church, but also in large sections of other Churches, and especially in the many undenominational Churches of the present day.