Pauline Ordo Salutis?
"And we know that in all things God works for the good of those who love him, who have been called according to his purpose. For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified."(Romans 8: 28-30 NIV)
Does Paul give us an inspired "ordo salutis" in this passage? Does he list the parts of salvation in a logical or chronological order? Some think yes, while others think no.
I believe there is a divine "ordo" in these words. Those who reject the idea of an "ordo" in these words will often ask rhetorically - "then where are regeneration and sanctification in the order?" Or, "why are regeneration and sanctification omitted?"
Is the "calling" the same as regeneration or new birth? If so, then it precedes justification and glorification. Or, is "calling" a post regeneration "conversion," as some affirm?
If "calling" be regeneration, then the Hyperist has an argument in affirming that regeneration precedes justification. But, if "calling" be conversion, that which is by faith in the gospel, then where is regeneration? Is it part of justification or of glorification?
The Catholics, because they do not see justification as strictly forensic, and believe in "infused" righteousness as well as"imputed" righteousness, make sanctification a part of justification. But, Protestants, for the most part, have viewed justification as strictly forensic, and sanctification as internal renovation, and put it after justification in the order of things. However, those Protestants, like the "Reformed" Calvinists, or Hyperists, who put regeneration before justification, are following the ordo salutis of Rome.
I believe rather that regeneration or transformation or renewing is contemplated under the term "glorification," and therefore it is what logically follows calling (conversion, or faith and repentance), and justification or pardon.
But, how can "glorification" be equated with regeneration or transformation?
John Piper wrote (emphasis mine):
"The transformation that comes from beholding the glory of Christ in the gospel happens incrementally. "Beholding the glory of the Lord, (we) are being transformed into the same image from one degree of glory to another." Speaking of our transformation in terms of "glory" shows that Christian glorification begins at conversion, not at death or resurrection. In fact, in Paul's mind sanctification is the first phase of glorification." (God is the Gospel By John Piper, pg. 93)
See here
First, I agree with John Piper. The passage cited by Piper from Paul prove that glorification is connected with spiritual renewal and transformation, or regeneration. Conversion is the first phase, or beginning of sanctification; And, regeneration is part of sanctification. If regeneration, or conversion, is part of glorification, then it properly follows both calling and justification.
Romans 8: 28-30, when rightly interpreted, refutes the ordo salutis of both Arminians and Hyper Calvinists.
I plan on elaborating on these verses in the book I am working on, called "The Ordo Salutis Debate."
"But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." (II Corinthians 3: 18 KJV)
Does Paul give us an inspired "ordo salutis" in this passage? Does he list the parts of salvation in a logical or chronological order? Some think yes, while others think no.
I believe there is a divine "ordo" in these words. Those who reject the idea of an "ordo" in these words will often ask rhetorically - "then where are regeneration and sanctification in the order?" Or, "why are regeneration and sanctification omitted?"
Is the "calling" the same as regeneration or new birth? If so, then it precedes justification and glorification. Or, is "calling" a post regeneration "conversion," as some affirm?
If "calling" be regeneration, then the Hyperist has an argument in affirming that regeneration precedes justification. But, if "calling" be conversion, that which is by faith in the gospel, then where is regeneration? Is it part of justification or of glorification?
The Catholics, because they do not see justification as strictly forensic, and believe in "infused" righteousness as well as"imputed" righteousness, make sanctification a part of justification. But, Protestants, for the most part, have viewed justification as strictly forensic, and sanctification as internal renovation, and put it after justification in the order of things. However, those Protestants, like the "Reformed" Calvinists, or Hyperists, who put regeneration before justification, are following the ordo salutis of Rome.
I believe rather that regeneration or transformation or renewing is contemplated under the term "glorification," and therefore it is what logically follows calling (conversion, or faith and repentance), and justification or pardon.
But, how can "glorification" be equated with regeneration or transformation?
John Piper wrote (emphasis mine):
"The transformation that comes from beholding the glory of Christ in the gospel happens incrementally. "Beholding the glory of the Lord, (we) are being transformed into the same image from one degree of glory to another." Speaking of our transformation in terms of "glory" shows that Christian glorification begins at conversion, not at death or resurrection. In fact, in Paul's mind sanctification is the first phase of glorification." (God is the Gospel By John Piper, pg. 93)
See here
First, I agree with John Piper. The passage cited by Piper from Paul prove that glorification is connected with spiritual renewal and transformation, or regeneration. Conversion is the first phase, or beginning of sanctification; And, regeneration is part of sanctification. If regeneration, or conversion, is part of glorification, then it properly follows both calling and justification.
Romans 8: 28-30, when rightly interpreted, refutes the ordo salutis of both Arminians and Hyper Calvinists.
I plan on elaborating on these verses in the book I am working on, called "The Ordo Salutis Debate."
"But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." (II Corinthians 3: 18 KJV)
1 comment:
Here's the problem. The presuppositions of Augustine have infiltrated a few denominations, and they are the most vocal about this topic. Predestinated occurs four times in scripture, twice in Ephesians 1 and twice in Romans 8. Paul is not speaking to mankind or people in general, he is specifically speaking to people who are already saved. What he is saying is that you who are saved, have been predestinated to be IN CHRIST, to receive a glorified body and live forever with God. There's no mention in the Bible of being arbitrarily or not arbitrarily predestinated for Salvation. God certainly is omniscient and knows all, but these verses are also not indicating that a person is saved based on foreknowledge. When we read the word predestinated in the Bible, it means to determine beforehand. It does not mean the Augustinian (regurgitated by Calvinists) philosophy of predestination. You must ask questions. Who is Paul speaking to? Predestined to what? (predestinated is the word used in KJV, means the same thing). We are not predestined to salvation in Ephesians 1 and Romans 8, we are predestined to adoption of sons, to be in Christ and receive the promise of a glorified body. Another very common error is to use election and predestination interchangeably, they are different words with different meanings.
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