Systematic Theology, by Louis Berkhof - New Leaven

studied theologically rather than anthropologically. The work of God rather than the
work of man is definitely in the foreground. Pope objects to the use of the former term,
since in using it “we are in danger of the predestinarian error which assumes that the
finished work of Christ is applied to the individual according to the fixed purpose of an
election of grace.” This is the very reason why a Calvinist prefers to use that term. To do
Pope justice, however, it should be added that he also objects to the other term, because
it “tends to the other and Pelagian extreme, too obviously making the atoning provision
of Christ a matter of individual free acceptance or rejection.” He prefers to speak of “the
administration of redemption,” which is indeed a very good term. 1
B. THE ORDO SALUTIS, (ORDER OF SALVATION).
The Germans speak of “Heilsaneignung,” the Dutch, of “Heilsweg” and “Orde des
Heils,” and the English, of the “Way of Salvation.” The ordo salutis describes the process
by which the work of salvation, wrought in Christ, is subjectively realized in the hearts
and lives of sinners. It aims at describing in their logical order, and also in their
interrelations, the various movements of the Holy Spirit in the application of the work
of redemption. The emphasis is not on what man does in appropriating the grace of
God, but on what God does in applying it. It is but natural that Pelagians should object
to this view.
The desire to simplify the ordo salutis often led to unwarranted limitations.
Weizsaecker would include in it only the operations of the Holy Spirit wrought in the
heart of man, and holds that neither calling nor justification can properly be included
under this category. 2 Kaftan, the most prominent Ritschlian dogmatician, is of the
opinion that the traditional ordo salutis does not constitute an inner unity and therefore
ought to be dissolved. He treats of calling under the Word as a means of grace; of
regeneration, justification, and the mystical union, under the redemptive work of Christ;
and relegates conversion and sanctification to the domain of Christian ethics. The result
is that only faith is left, and this constitutes the ordo salutis. 3 According to him the ordo
salutis should include only what is required on the part of man unto salvation, and this
is faith, faith only, — a purely anthropological point of view, which probably finds its
explanation in the tremendous emphasis of Lutheran theology on active faith.
1 Christian Theology, II, p. 319.
2 Cf. McPherson, Chr. Dogm., p. 368.
3 Dogm., p. 651.
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