Rom. 8: 30 & Ordo Salutis Debate

Ligonier ministries (founded by R.C. Sproul) promotes the born again before faith view, the view of Sproul, and in an article from that web address, talking about the ordo salutis, the author says (see here - emphasis mine):

"Romans 8:30 says that God called these people to His kingdom, and that those who are called are justified. Since we are justified by faith, we can insert faith between calling and justification. In fact, God's inward call produces regeneration in us, which causes us to cry out in repentance and faith, so that we are justified."

Why put "faith" after calling and before justification? Why does not faith go before both calling and justification? Is a man called who is not yet a believer? The outward call precedes faith, but one is not in fact called till he answers that call positively. A man who is being called by God but who has not responded to it with faith has been called in one sense but not in another. 

If we, in the context of telephone calling, ask Mary "did John call you?" How should Mary answer? If she answered the telephone (the call) she would say "yes." However, what if she did not answer the call? Will she still say "yes"? Well, she could actually say "yes" and "no." It would be "yes" if we only focused on the action of the caller to the exclusion of the effect (answering or responding). But it would be "no" if we include answering the call as part of being called. 

The call of this text includes answering the call. "Many are called but few are chosen." (Matt. 22: 14) But, if merely hearing the gospel is what is meant by "them he called," then it would mean that all who hear the call, whether they answer it or not, are justified and glorified. But, this is clearly untenable. It is evident that by "them who are called" it means those who have both heard and answered the call. Many texts that speak of being "called" also speak of "answering."

"Then call, and I will answer; Or let me speak, then You respond to me." (Job 13: 22)

Therefore we should read the text in this manner: "whom he called (successfully - got a positive answer) them he justified." In other words, those who have been called to faith in Christ are they whom God justifies. That is the order of Paul throughout Romans and his other epistles. 

So, where is regeneration in the ordo salutis of Rom. 8: 29-30? If regeneration is the same as being called, and if Paul is laying down both a logical and chronological order, then regeneration would precede justification. But, if being called simply means being brought to faith, then it would not. Also, where is sanctification in the text?

I rather think that if regeneration were somewhere in the text, it would be in "them he glorified." Though many think that this glorification is wholly viewed by the apostle as a thing to be realized at the second coming, yet this is not the case. Glorification begins in regeneration. But, as that point is beyond the scope of this short article, we will save it till later in closing posts in our series "Justification Unto Life & Regeneration." 

Thus we would have this order: 1) called to faith and union with Christ, 2) justification, 3) glorification (which latter is begun in regeneration).