Systematic Theology, by Louis Berkhof - New Leaven

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. 5 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 redeems us from the power of sin. And the third flows
to us by the preserving, guiding, and sealing work of the Holy Spirit as the earnest of
our complete redemption, and delivers us, body and soul, from the dominion of misery
and death. The first group anoints us as prophets, the second, as priests, and the third,
5 Dict. Dogm., De Salute, p. 69.
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