Basic HTML Version
399
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