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Does Faith Precede Regeneration in the Ordo Salutis?

A survey of three views on the order of faith and regeneration and an argument that faith logically precedes regeneration.

12 min readEnglishPT

Abstract

The ordo salutis debate is at the heart of the soteriological debate. While it is widely accepted that the ordo is not about chronology, the logical ordering of the several aspects of God’s work in saving men remains a point of disagreement, particularly within opposing theological systems. However, even within the same theological system (e.g., Arminians vs Calvinism), there can be disagreements. This paper reviews the three major answers to this question. It seeks to develop an informed argument around the priority of faith to regeneration by looking at the core of the debate: the basis of man’s faith.

Ordo salutis is a theological construct that seeks to describe a logical relation or order of events that constitutes salvation. Such an order is not explicitly exposed in the scripture, but the elements of salvation and, at least, a partial ordering can be deduced from scripture with little debate. For example, it is widely accepted that faith precedes conversion, i.e., saving faith is required for someone to be saved. However, answering the question of where saving faith comes from or the basis of saving faith is at the heart of this soteriological debate.

It is important to note that ordo salutis does not seek to build a temporal order but a logical order.1 Berkoff stresses that “God does not impart the fulness of His salvation to the sinner in a single act.”2

There are three major answers to this question: (1) the synergistic view (mostly referred to as the Arminian answer), which states that faith precedes regeneration and the prevenient or antecedent grace enables all humans to exercise faith by restoring just enough of human moral ability, (2) the monergistic view (the traditional reformed position) that places regeneration before faith, emphasizing the human inability to respond positively to the call for salvation and (3) a variant of the reformed position (the moderate calvinism position), which places faith before regeneration without accepting the Arminian answer of prevenient or antecedent grace and, instead, it argues that many texts suggest that regeneration cannot precede faith and that the effectual call or Holy Spirit convicting work is the basis of what causes or enables the elected to exercise saving faith.

This paper surveys the three major answers in the next section alongside the most prominent proponents and seeks to focus on the central point of the debate, which, as shall be demonstrated, comes down to what the basis of saving faith is. Some theologians have challenged the concept of a strict ordo salutis, arguing that faith and regeneration are simultaneous3 or, more recently, through modern theologians, that it is an ongoing process.4 This paper will not include an analysis and rejection of such positions.

A quick survey of the debate: the three significant answers

The Arminian order of salvation (synergism) holds that faith must precede regeneration, which is primarily a natural consequence of their doctrine of conditional election and their understanding of prevenient grace restoring “enough moral ability” for man to respond in faith. Berkoff well summarizes the Arminian position:

The Arminian order of salvation, while ostensibly ascribing the work of salvation to God, really makes it contingent on the attitude and the work of man. God opens up the possibility of salvation for man, but it is up to man to improve the opportunity.5

The key arguments for this position are (1) faith is often described as an act of free will and (2) regeneration must follow faith to maintain human responsibility. Biblical texts to support this position include Acts 16:31, John 1:12-13, and Romans 10:9-10. It must be noted that it is necessary to come up with the complete Arminian package of presuppositions to hold to his view.

Jacob Arminius emphasized the role of prevenient grace, which, in his opinion, restores enough free will or moral ability for humans to believe and respond to God’s external call.6 John Wesley emphasized the synergistic cooperation between human faith and God’s grace, proposing that faith is the condition through which regeneration happens.7

Most reformed theologians emphasize the doctrine of total depravity to argue that regeneration must precede faith. Before expanding his arguments about the priority of regeneration, Murray stated, “Suffice, at present, to be reminded that as sinners we are dead in trespasses and sin.”8 The key arguments of this position are (1) Humanity’s total depravity makes it impossible for unregenerate individuals to believe, and (2) Regeneration is a sovereign act of God that enables an individual to have faith. Biblical texts used to support this position include John 6:44, John 3:3, and Ephesians 2:1-5.

Gordon H. Clark, in an article rejecting the idea that reformed theology places faith before regeneration, quoted John 5:24 and declared that “when the sinner hears and believes, i.e., exercises faith, he has already been regenerated.”9 Charles Hodge also places regeneration before faith in his systematic theology; according to him, “The first conscious exercise of the renewed soul is faith.”10

According to R.C Sproul, “We do not believe in order to be born again; we are born again in order that we may believe.”11 He builds his argument mostly based on the doctrine of total depravity, which implies that man is spiritually dead. He, therefore, concludes that we must first be regenerated so that we can exercise faith. Snoeberger argues that it is wrong to assume the bible teaches the priority of faith. He acknowledges that many passages express faith or repentance unto Salvation but argues that the fact that faith precedes salvation12 does not mean it also precedes regeneration.13

The reformed variant view advocates for the priority of faith. However, unlike the Arminian view, it argues that the Holy Spirit enables the elect to exercise faith. God’s effectual call is usually the basis — or the means — appointed by those who hold this view, by which man can exercise faith. Key arguments are (1) regeneration before faith renders God’s effectual call ineffectual, (2) regeneration and God’s effectual call are distinct acts of God. Biblical texts used to support this position include Acts 16:31, Ephesians 2:5, 8, John 3:15–16, and others.

According to Chafer, God, by the Spirit, “exerts an influence upon the unsaved by which they may make an intelligent acceptance of Christ as Savior.”14 Chafer believes that the divine election is manifested through the enabling work of the Holy Spirit. Demarest states, “faith does not appear to be an effect or fruit of regeneration, as many Calvinists maintain.”15 He points out that explicit biblical texts suggest faith logically precedes regeneration, such as John 1:12-13, indicating that receiving Christ (faith) results in a new birth (regeneration).

John F. Walvoord articulates that while regeneration is part of the work of the Holy Spirit, it follows human faith. According to him, faith is the condition for receiving the new life that the Spirit imparts.16 He also emphasizes the role of human responsibility in responding to God’s offer of salvation; Walvoord distinguishes the Spirit work of conviction/illumination and the Spirit work of regeneration/transformation, where the latter follows the former.

We can summarize the discussion by looking at what the basis of faith should be. In the Arminian position, the basis of faith is human’s free will. In the traditional reformed view, the basis of faith is the work of God through regeneration. In the reformed variant view, it is the work of God through God’s effectual call or the Holy Spirit’s illumination. Therefore, the ordo salutis does not determine whether one is an Arminian or a Calvinist; the basis of faith, though, does, and that will be the writer’s focus in seeking an answer to the question.

An answer to the question

An answer to this question must be given by looking at the fundamental question of what the basis of faith is. What makes a believer exercise faith in God? Finding proper biblical data to answer this question is key to building an appropriate answer.

In Ephesians 2:4, Paul teaches that we were all “dead in the trespasses and sins.”17 This points out the inability of man to come to God by his own will. Furthermore, Romans 8:28-30 teaches that the salvation plan is a work of God. He predestined us, called us; he made everything needed for us to come to him and believe him so that we could “be conformed to the image of his Son.” Therefore, more broadly speaking, the basis of Faith is the work of God, not the work of man, since man cannot turn to God and exercise faith by his own will. This biblical teaching rejects the Arminian view of the ordo salutis.

As we have established, more broadly, that the basis of faith is the act of God in man, we shall now look further into that assertion and ask, which act of God in the ordo salutis is the basis for man exercising faith? As has been demonstrated, this mainly comes down to options: regeneration or something such as an effectual call (some theologians broadly refer to the Holy Spirit’s convicting work). Several biblical texts suggest that faith is the “entry point” of salvation; sinners are saved by grace through faith (Acts 16:31, Romans 10:9, Romans 10:13, 2 Thessalonians 2:13). In Romans 8:30, believers are “called” to conform the image of Jesus Christ. John 1:12-13 indicates that faith causes new birth, as Chafer demonstrates.

The priority of regeneration over faith suffers from three main problems, as has been pointed out by Youngmark: (1) it blurs the distinction between regeneration and God’s effectual call, (2) it makes the effectual call ineffectual and (3) there are no explicit biblical texts that support the priority of regeneration.18 Therefore, a more appropriate response is that faith precedes regeneration and that the basis of faith is God’s act through the enabling work of the Holy Spirit, which convinces the unbeliever to exercise Faith in Jesus Christ.

Furthermore, this writer understands that the Holy Spirit’s work in convicting man so that he can exercise faith is essentially God’s effectual call. This aligns with Walvoord’s understanding of the effectual call, which he defines as the “instantaneous work of God empowering the human will and inclining the human heart to faith in Christ.”19

Footnotes

  1. Some might question whether there is any ordering of the events of salvation. Several biblical passages indicate different aspects of salvation (John 3:3. 1 John 3:9, John 1:12, Ephesians 1:13, Romans 8:30) and Murray’s answer that “God is not the author of confusion and therefore is the author of order” (John Murray, “Redemption, Accomplished and Applied”, 1997) summarizes the opinion of most theologians. ↩

  2. L. Berkhof, Systematic Theology (Grand Rapids, MI: Wm. B. Eerdmans publishing co., 1938), 416. ↩

  3. Geisler, Norman L. Chosen but Free: A Balanced View of God’s Sovereignty and Free Will. 3rd ed. Minneapolis, Minn.: Bethany House, 2010. ↩

  4. Wright, N. T. Paul and the Faithfulness of God. Fortress Press edition. 1 online resource (2 volumes (xxvi, 605, xiii, 610-1658 pages)): illustrations vols. Christian Origins and the Question of God; Volume 4. Minneapolis: Fortress Press, 2013, 568; Grenz, Stanley J. Theology for the Community of God. Nashville, Tenn.: Broadman & Holman, 1994. 472. ↩

  5. L. Berkhof, Systematic, 421. ↩

  6. Arminius, Jacobus, and W. Stephen Gunter. Arminius and His Declaration of Sentiments: An Annotated Translation with Introduction and Theological Commentary. 1 online resource (xiii, 213 pages): illustrations vols. Waco, Tex.: Baylor University Press, 2012. ↩

  7. Oden, Thomas C. John Wesley’s Teachings. John Wesley’s Teachings. Grand Rapids, MI: Zondervan, 2014. ↩

  8. Murray, John. Redemption Accomplished and Applied. 1 online resource (xi, 203 pages) vols. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1955, 61 ↩

  9. https://www.presenttruthmag.com/archive/XXVII/27-3.htm. He states this by arguing that in John 5:24, “but has passed from death to life” is at perfect tense, meaning “but has [already] passed from death to life”. ↩

  10. Charles Hodge, Systematic Theology, vol. 3 (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 41. ↩

  11. Sproul, R. C. Chosen by God. Rev. and Updated. 1 online resource (187 pages) vols. Carol Stream, Ill.: Tyndale House Publishers, 2010. 79. ↩

  12. Passages like Acts 16:31, Romans 10:9, Romans 10:13, 2 Thessalonians 2:13, clear teaches that faith is a pre-requisite for salvation. ↩

  13. Snoeberger, Mark A. “THE LOGICAL PRIORITY OF REGENERATION TO SAVING FAITH IN A THEOLOGICAL ORDO SALUTIS,” n.d. Snoeberger counterargument three lines of thought on the priority of faith that includes passages that (1) express faith or repentance unto salvation, (2) express belief and repentance unto life and (3) express employment of the Word unto regeneration. ↩

  14. Chafer, Lewis Sperry. Systematic Theology: Volume 3: Soteriology. Dallas, Tex.: Dallas Seminary Press, 1947, 210. ↩

  15. Bruce A. Demarest, The Cross and Salvation: The Doctrine of Salvation, Foundations of Evangelical Theology (Wheaton, IL: Crossway Books, 1997), 265. ↩

  16. Walvoord, John F. The Holy Spirit: A Comprehensive Study of the Person and Work of the Holy Spirit. Grand Rapids: Zondervan, 1991. ↩

  17. Unless otherwise indicated, all Bible references are to the English Standard Version (ESV) ↩

  18. Youngmark, William B. “Faith And Regeneration In The Ordo Salutis.” TH.M., Grace Theological Seminary, 1979. p. 38. ↩

  19. Walvoord, John F. The Holy Spirit, 122. ↩