The "Logical Difficulty"

Citing Leroy Forlines one writer wrote (here):

"Leroy Forlines says that there is a problem for the coherence of Calvinism when it places regeneration before faith, because, as the great Calvinist theologian Louis Berkhof states, “Regeneration is the beginning of sanctification” [1]. It is a problem, logically, to place regeneration prior to faith in the ordo salutis (order of salvation) because, if regeneration is the beginning of sanctification, and if justification results from faith, then logically Calvinism is placing sanctification prior to justification."

This is what I have strenuously affirmed. Those Calvinists who put regeneration before faith and justification after faith have serious difficulties. In doing this they often contradict themselves in what they say. They will try to distance themselves from the Catholic view of the relation between justification and sanctification, and yet turn around and endorse that view when they put regeneration before faith. 

Those Calvinists who put regeneration before faith and faith before justification will nearly always say that justification precedes sanctification. But if justification is after regeneration and before sanctification, then regeneration is not sanctifying. Berkhof, who put regeneration before faith (in its restricted sense), put justification before sanctification and yet admits that regeneration is the beginning of sanctification. Upon this I will enlarge upon in a separate posting.

The author continues, saying:

"Forlines hones in on why this is a logical difficulty for the Calvinist system: “Calvinists have, by and large, adhered to the satisfaction view of atonement and justification. If a person is consistent in developing the implications of the satisfaction view of atonement, it is clear that God cannot perform the act of regeneration (an act of sanctification) in a person before he or she is justified. God can move in with His sanctifying grace only after the guilt problem is satisfied by justification. To think otherwise is to violate the law of non-contradiction. I realize that when we talk about the ordo salutis (order of salvation) we are talking about logical order instead of chronological order. But that logical order is inviolable!” 

For more of what Forlines said see (here). When Forlines speaks of the "logical difficulty for the Calvinist system" he is wrong to say that this is true with all Calvinists. This is because many Calvinists do not put regeneration before faith and do not put regeneration before justification. One branch of Calvinism does have this "logical difficulty," but not all.

The late R.C. Sproul, of Ligonier ministries, promoted the "regenerated before faith" view and yet he writes the following: "In other words, justification logically precedes sanctification." (Posted just recently here)

But, if regeneration be a part of sanctification, then logically justification precedes regeneration. It is an error to deny that regeneration is the beginning of sanctification. The well known Calvinist Louis Berkhof, who taught the regeneration before faith view, saw the "logical difficulty" and yet was forced to say:

"At the same time regeneration is the beginning of sanctification. The work of renewal, begun in the former, is continued in the latter, Phil. 1:6." (Systematic Theology Chapter X "Sanctification" - here)

He also said in the same context:

"The Reformers in speaking of sanctification emphasized the antithesis of sin and redemption rather than that of nature and supernature. They made a clear distinction between justification and sanctification, regarding the former as a legal act of divine grace, affecting the judicial status of man, and the latter, as a moral or re-creative work, changing the inner nature of man. But while they made a careful distinction between the two, they also stressed their inseparable connection. While deeply convinced that man is justified by faith alone, they also understood that the faith which justifies is not alone. Justification is at once followed by sanctification, since God sends out the Spirit of His Son into the hearts of His own as soon as they are justified, and that Spirit is the Spirit of sanctification." 

Notice that the Reformers taught that justification preceded sanctification and that regeneration was initial sanctification, when the believer becomes a saint once for all. 

He also said:

"Sanctification may be defined as that gracious and continuous operation of the Holy Spirit, by which He delivers the justified sinner from the pollution of sin, renews his whole nature in the image of God, and enables him to perform good works."

Well, that statement would contradict the idea that regeneration (renewing) precedes justification. 

He also said:

"The two parts of sanctification are represented in Scripture as: 

a. The mortification of the old man, the body of sin. 

b. The quickening of the new man, created in Christ Jesus unto good works."

Well, again, this shows that "quickening" is a being sanctified. Thus, justification precedes quickening. 

He also said:

"...it is necessary to stress the fact over and over again that sanctification is the fruit of justification, that the former is simply impossible without the latter, and that both are the fruits of the grace of God in the redemption of sinners."

Well, amen to that! That is not only the teaching of the Reformers but of most leading Calvinists, historically speaking. It has not been till more modern times that the "regenerated before faith" view gained a sizable number. Very many able Calvinists have asserted, as I do, that both regeneration and justification follow union with Christ by faith. Sanctification, which includes regeneration, follows justification and justification follows faith union. Berkhof is like many Calvinists who contradict themselves in this ordo salutis debate, involving themselves in "logical difficulties." 

He also said: 

"It is of considerable importance to have a correct conception of the relation between sanctification and some of the other stages in the work of redemption." 

 

Well, amen to that! Many others have said the same. One of the reasons why it is important is because the regenerated before faith view focuses attention upon regeneration, the moral or spiritual change, rather than upon the legal change of state (justification). It also either denies 1) that union with Christ precedes regeneration or 2) that union with Christ is by faith. 

The Reformers were correct in their making justification and sanctification to be distinct (in opposition to the Catholic view which equates them), the former a one time finished act, the latter an ongoing act. In this they wanted the focus to be upon the importance of justification, of its priority. They were also correct to see union with Christ, by faith, to have priority over all, over salvation, over justification, forgiveness, washing, regeneration, renewal, transformation, perseverance, glorification, etc. They of course also taught, as nearly all Calvinists do, that the faith that saves is "the faith of God's elect." (Titus 1: 1)

He also said:

"While God requires that sinners believe in Christ for their justification, the exercise of faith is a gift of God’s grace to the elect. Faith alone justifies, even though it is accompanied by other graces (e.g., love, affections, repentance, etc). Faith unites a sinner to Christ, thus enabling God to impute (i.e., credit or account) Christ’s righteousness to the believer."

Those Calvinists who believe in regeneration precedes faith will often agree that faith unites the sinner to Christ and yet, so inconsistently, say that regeneration precedes faith (or union with Christ). They cannot have it both ways. If regeneration follows union, then it follows faith.

He also said:

"Reformed theologians have long emphasized that regeneration logically precedes faith, since no one is able to believe in Christ until God the Holy Spirit takes away a heart of stone and gives them a heart of flesh (Ezek. 36:26)."

But that is not true of all "Reformed theologians" but only one group of them (as with those called Calvinists). Many Calvinists do not put regeneration before faith nor regeneration and sanctification before justification. It is men like Sproul and Berkhof, and others like them, who contradict themselves and involve themselves in "logical difficulty." 

If regeneration is the beginning of sanctification, and sanctification follows justification, then regeneration logically follows justification. Sproul says (like the Reformers) that sanctification follows justification (being the Protestant view) but then says that regeneration precedes justification. Those agreeing with Sproul et als must deny, to be consistent, what Berkhof affirmed, i.e. that regeneration is the beginning of sanctification. Or, if they accept Berkhof's thesis then they will have to affirm that sanctification precedes justification. Which horn of this dilemma do they want to take? 

Monergism web page, which supports the regenerated before faith view, writes (citing William Plummer 1853 - See here):

"Faith is the instrument of justification. Faith is the root of sanctification. In justification sin is pardoned, in sanctification it is slain. In justification we obtain forgiveness and acceptance; in sanctification we attain the victory over corruption, and obtain rectitude of nature. Justification is an act of God complete at once and forever...Sanctification always comes after justification." 

This statement is diametrically opposed to the regeneration before justification view! The regeneration before faith view! Sanctification is defined as rectifying nature, which is regeneration. The statement that "sanctification always comes after justification" is the biblical and true Reformed or Calvinistic position. If we say that regeneration is sanctifying then regeneration follows justification and justification follows faith union with Christ. So, this web page, is another example of the contradictions in such an ordo salutis.

The same article says further:

"Justification lies at the beginning of the Christian life, and, except in its consequences, does not extend beyond it, but is instantaneous and complete upon our first exercise of saving faith. Sanctification begins where justification ends, runs throughout the Christian life, and is partial and progressive, from measure to measure, until it reaches its perfection in glory."

If sanctification begins where justification ends, then regeneration begins where justification ends.

Said C.H. Spurgeon:

"Sanctification begins in regeneration." (From: Spurgeons Morning by Morning for July 4)