The order of salvation (ordo salutis in Latin) refers to the stages and events that occur in the soteriological process. Scripture does not directly address this issue. Perhaps the closest it comes to presenting an order of salvation is when Paul writes, “For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brothers and sisters; and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified” (Rom 8:29-30). But there are many additional potential elements in an order of salvation and therefore considerable variation in different theological systems. This section will therefore present the order of salvation as understood by Roman Catholicism, Lutheranism, Reformed theology, and Arminianism.[i]
The order of salvation in Roman Catholicism is largely based on five sacraments. Salvation starts with baptism, which usually occurs in infancy. Baptism results in regeneration and the removal of the guilt and penalty of original sin. Confirmation, usually occurring as a young adult, involves a public acknowledgement of one’s faith and results in a strengthening of the presence of the indwelling Holy Spirit. Eucharist typically occurs weekly (or more) and provides regular spiritual nourishment throughout life. Penance occurs as needed and results in the forgiveness of mortal sins that would otherwise prevent salvation. Last, the sacrament of extreme unction prepares a person for death and pardons all sins not yet forgiven through penance.
The order of salvation in Lutheranism begins with calling (also called vocation). This involves God offering forgiveness by making the Gospel known. When this calling occurs, God also provides sufficient grace so that the unbeliever has the ability to put their trust in the redemptive power of Christ. After calling comes illumination, which involves a quickening of the soul such that the person understands the consequences of either accepting or rejecting the Gospel message. Acceptance of the Gospel message results in conversion (also called repentance). This is when the Holy Spirit shows the person the gravity of their sins, their separation from God, and that they may be saved through the atoning work of Christ. Repentance is followed by regeneration, where the person is born again and has the indwelling of the Holy Spirit. This naturally leads to justification, where the person becomes positionally righteous in the eyes of God and is no longer subject to the punishment of sin. Justification is followed by a life of renovation (also called sanctification) where the person becomes increasingly led by the Holy Spirit and less by sinful desires. Renovation also involves conservation, which requires sustained belief and trust in Christ. In Lutheranism, a regenerated person can forfeit salvation if faith is lost.
In Reformed theology, people are born with total depravity and are therefore not able to respond to the Gospel message. However, God has predestined certain people to be saved. That these people, the elect, will be saved is certain. Therefore, God will start by regenerating the soul of an elect, typically early in life. The regenerated person may not even by aware of being regenerated but is now able to respond to the Gospel message. Next in the order of salvation is conversion, which involves both repentance and faith. With conversion, the work of regeneration becomes part of consciousness. The person becomes aware of his sinful nature, sincerely repents, and puts his trust in the redemptive power of Christ. Conversion is followed by justification, where the person becomes positionally righteous in the eyes of God and is no longer subject to the punishment of sin. Justification is followed by a life of sanctification, where the person becomes increasingly led by the Holy Spirit and less by sinful desires. Sanctification leads to perseverance of the saints, as salvation cannot be lost in the Reformed tradition. Last comes glorification, where the person lives for eternity in the presence of God and is completely without sin.
In Arminian theology, the order of salvation begins with a universal external calling where God extends the offer of salvation to everyone through a combination of the Holy Spirit working on the soul and through exposure to the Gospel message. Everyone is able to cooperate with the Holy Spirit and respond to this calling due to universal prevenient grace that partially removes the effects of original depravity. If a person accepts the external calling, they undergo conversion in a manner similar to the Reformed tradition. The person becomes aware of his sinful nature, sincerely repents, and puts his trust in the redemptive power of Christ. Conversion is followed by justification, which is not seen as God declaring a person righteous. Rather, the Arminian view of justification is having one’s sins forgiven that in turn inclines one to sin less. A life of sanctification then proceeds with the hope of experiencing entire sanctification. This “second blessing” results in the Spirit completely eradicating the inclination to sin and filling one’s heart with perfect love for others. Sanctification also involves perseverance, which requires sustained belief and trust in Christ. In Arminianism, many believe that a regenerated person can forfeit salvation if faith is lost.
Although the above orders of salvation can be instructive when examining various theological frameworks in-depth, it is typically sufficient to think of all orders of salvation as consisting of justification, sanctification, and glorification. These terms are used in different ways in both the Bible and in different theologies but are defined as follows for the following summaries. Justification occurs when someone becomes a Christian, has the indwelling of the Holy Spirit, and is adopted by God as a spiritual child. Sanctification is the lifelong process of a Christian being increasingly led by the Holy Spirit and decreasingly by sinful and selfish desires. Glorification is eternal life in the presence of God.
[Next: Faith Alone Versus Faith Plus Works]
Justification
Roman Catholicism: open to all; occurs at baptism; can be lost through unrepented mortal sins.
Lutheranism: open to all; occurs when faith and trust are put in Christ’s redemptive power; can be resisted; can be lost if faith is lost.
Reformed: only occurs to the predestined elect; finalized when faith and trust are put in Christ’s redemptive power; cannot be resisted.
Arminian: open to all; occurs when faith and trust are put in Christ’s redemptive power; can be resisted; can be lost if faith is lost.
Sanctification
Roman Catholicism: Called progressive justification; is closely associated with good works. Involves sacraments (e.g., confirmation for strengthening the indwelling of the Holy Spirit; Eucharist for spiritual nurturing; penance for the repentance of ongoing sins).
Lutheranism: Become increasingly led by the Holy Spirit and less by sinful desires; requires sustained belief.
Reformed: Become increasingly led by the Holy Spirit and less by sinful desires; sustained belief is assured.
Arminian: Become increasingly led by the Holy Spirit and less by sinful desires; Can lead to a second blessing where the inclination to sin is eradicated.
Glorification
Roman Catholicism: Occurs after residual sins are cleansed in purgatory; capacities for union with God will vary based on achieved sanctity in life.
Lutheranism: Occurs after the Final Judgement where the saved will reside in a new creation. There will be degrees of reward in heaven due to good works, although these rewards are granted out of grace and not merit.
Reformed: Occurs after the Final Judgement where the elect will reside in the perfect renewal of the current creation. There will be degrees of bliss based on good works.
Arminian: Occurs after the Final Judgement where the saved will reside in a new creation. It is unclear whether Jacob Arminius believed in degrees of reward in Heaven, but John Wesley believed that heavenly rewards will be based on earthly effort, not success.
With this background on the order of salvation, this chapter will continue in the context of justification, sanctification, and glorification as defined above. But first the important topic of justification by faith alone versus faith plus works is presented, as this concept is core to both justification and sanctification.
[i] The order of salvation for Roman Catholicism, Lutheranism, and Arminianism is based on Bruce Demarest’s book The Cross and Salvation: The Doctrine of Salvation. This book also describes an order of salvation for “evangelicals in the broadly Reformed tradition,” but this deviates somewhat from strict Reformed theology. Therefore, the order for salvation for Reformed theology is based on Louis Berkhof’s Systematic Theology (Berkhof is of the Reformed tradition).
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