The "Ordo Salutis", Latin for "the order of salvation," refers to the sequence by which God applies the benefits of redemption in an individual's life. It explains the biblical framework of how regeneration, justification, sanctification, and glorification unfold, all of which flow from union with Christ. This union is initiated by the Holy Spirit’s regenerating work, bringing the believer into a saving relationship with Christ through faith. Importantly, these blessings cannot be separated from the Benefactor—Jesus Christ. Salvation, from election to glorification, is entirely the work of God’s sovereign grace in Christ and is accomplished without any contribution from human effort.
Every aspect of salvation—conversion (faith and repentance), justification, sanctification, and perseverance—begins with the Spirit’s work of regeneration, which renews the heart and enables saving faith. While the benefits of salvation are received simultaneously in union with Christ, there is a logical order to their relationship: regeneration produces faith, which immediately unites the believer to Christ and brings justification and sanctification. These blessings, though distinct, cannot be separated and work together as part of God’s unified and gracious work to conform the believer to the image of Christ. Perseverance flows from this same grace as God preserves His people in faith and holiness throughout their lives, ensuring their final glorification. This unified work reflects the richness of God’s grace and His ultimate purpose to bring His people into full communion with Himself.
Jesus Christ is the source of every redemptive blessing, including regeneration, justification, and sanctification (1 Corinthians 1:30). Election serves as the foundation or "blueprint" of the Ordo Salutis, revealing God's sovereign intention for the elect. However, election itself is not the application of redemption. Regeneration, which is the Holy Spirit’s work of bringing sinners into a living union with Christ, holds causal priority over all other aspects of salvation.
-- God opens our eyes, and we see.
-- God circumcises or unplugs our ears, and we hear.
-- Jesus calls a dead and buried Lazarus out of the grave, and he comes (Ephesians 2:5).
-- He gives us a new heart, we believe (Ezek 36:26-27)
In the same way, the Holy Spirit applies regeneration, opening our spiritual eyes and renewing our affections, immediately and infallibly resulting in faith (John 6:63, 65).
The Foundation of Applied Salvation: Christ’s Atonement
Before the benefits of salvation are applied to the believer, they were secured by Christ in history through His atoning work. The atonement is the foundation of the ordo salutis—the accomplished redemption upon which the Spirit builds in applying salvation to God’s elect. Christ, through His substitutionary life, death, and resurrection, has satisfied divine justice and reconciled us to God (Romans 3:25-26; 2 Corinthians 5:21; 1 John 2:2). While the ordo salutis unfolds in time through the Spirit’s work in us, the atonement is the once-for-all historical event that makes this application possible. Thus, the application of salvation must be viewed as the Spirit delivering to us the blessings that Christ has already secured. We are not climbing a ladder to heaven; we are receiving a gift already won.
The Relationship Between Faith and Repentance
While regeneration precedes faith, it is important to clarify the relationship between faith and repentance. Faith precedes repentance because we do not forsake sin in order to come to Christ; rather, we come to Christ in order that we might forsake sin. We do not say, “Lord, I have forsaken my sin, now accept me,” but rather, “Lord, I have sinned greatly and I am powerless to change—save me from sin’s guilt and its power.” That is why He is called the Savior—not of the worthy, but of the helpless.
In turning to Christ, the sinner already desires to be delivered from sin’s dominion—this is the initial seed of repentance, which is born from the same regenerated heart that embraces Christ by faith. The moment we trust in Christ, we are united to Him, justified by His grace, and indwelt by the Holy Spirit. From that union flows the Spirit’s sanctifying work: renewing the heart, writing God’s law upon it, and enabling the believer to walk in repentance and newness of life (Acts 11:18; 2 Timothy 2:25).
Repentance, then, is not the cause of our justification—nor is it the fruit of justification itself (since is a judicial act and does not infuse grace) —but rather, it is one of the first fruits of our union with Christ, the result of the new life and power given to us in Him. Because justification is by faith alone, and not by repentance, it follows that repentance comes after justification in the ordo salutis, as part of the Spirit’s ongoing work in those who are already united to Christ.
regeneration → faith → union with Christ → justification → repentance
Contrasting Views: Reformed vs. Arminian
Historically, the Church has debated the sequence of salvation, particularly between Reformed and Arminian camps. Both perspectives affirm that Christ’s work is the foundation of salvation, but they differ on the order of its application:
The Arminian view generally sees faith as preceding regeneration, emphasizing human response as the condition for God’s saving work.
The Reformed view, grounded in God’s sovereign grace, teaches that regeneration precedes faith and that every step in the application of salvation flows from union with Christ, initiated by the Spirit.
The Order of Salvation in the Reformed View (Ordo Salutis)
In the Reformed camp, the ordo salutis is 1) election/predestination (in Christ), 2) gospel call 3) inward call 4) regeneration, 5) conversion (faith & repentance), 6) justification, 7) adoption 8) sanctification, and 9) glorification. (Rom 8:29–30; see also John 6:63, 65; 1 Cor. 1:23–24; Eph 1:4–5)
Election/Predestination (Ephesians 1:4-5; Romans 8:29-30):
This is the foundation of salvation, referring to God's eternal choice of individuals for salvation in Christ, based entirely on His grace and purpose, not human merit.Gospel Call (Romans 10:14-17):
The outward proclamation of the gospel to all, calling sinners to repentance and faith in Christ.Inward Call (John 6:44; Romans 8:30):
The work of the Holy Spirit in effectively calling the elect, drawing them to Christ in a way that infallibly leads to salvation.Regeneration (John 3:3-8; Titus 3:5):
The Spirit’s sovereign work of renewing the heart, enabling the sinner to respond in faith and repentance. Regeneration is the beginning of the application of redemption, bringing the individual into spiritual life and union with Christ.Conversion (Faith and Repentance) (Mark 1:15; Acts 20:21):
The sinner, now regenerated, responds to the gospel by trusting in Christ (faith) and turning away from sin (repentance). These are distinct but inseparable aspects of conversion and are both gifts of grace (Ephesians 2:8-9; 2 Timothy 2:25).Justification (Romans 5:1; Galatians 2:16):
The legal declaration of righteousness, based on Christ’s imputed righteousness, received through faith alone. This is the forensic aspect of salvation, wherein the believer is pardoned and accepted as righteous in God’s sight.Adoption (John 1:12; Romans 8:15-17; Galatians 4:4-7):
Following justification, God not only declares us righteous, but also receives us into His family as beloved sons and daughters. Through union with Christ, the only begotten Son, believers are given the Spirit of adoption, by whom we cry, “Abba, Father.” Adoption grants us full rights and privileges of God's household, including intimacy with the Father, the inheritance of eternal life, and the Spirit's witness that we belong to Him. It is not a mere legal formality, but a vital and affectionate relationship, confirming that salvation is not only about pardon but also about belonging.Sanctification (Romans 6:19; 1 Thessalonians 5:23):
The ongoing work of the Spirit in making the believer holy, progressively conforming them to the image of Christ. While distinct from justification, sanctification flows necessarily from it and is inseparable in the life of the believer.Glorification (Romans 8:30; 1 Corinthians 15:42-44):
The final stage of salvation, where the believer is fully conformed to the image of Christ, receiving a glorified body and dwelling eternally in the presence of God.
Download this list as a colorful chart in pdf
Download Summary Chart pdf - - Ordo Solutis Chart (Categorized) .pdf
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Here is another way of understanding the ordo solutis in relation to our Union with Christ
In the Arminian camp, the ordo salutis is 1) outward call 2) faith/election, 3) repentance, 4) regeneration, 5) justification, 6) perseverance, 7) glorification.
The Reformed understanding emphasizes that these benefits occur simultaneously but with a causal order. For example, placing repentance before justification in no way suggests that repentance causes justification or serves as a condition for pardon. Rather, repentance is a fruit of faith, both of which spring from the regenerating work of the Spirit.
The Unity of Salvation in Christ
At the heart of the Ordo Salutis is the truth that all benefits flow from our union with Christ. He gives faith. He gives repentance. Salvation springs from Christ alone, who unites us to Himself by His Spirit. This biblical order—that regeneration precedes faith and faith precedes repentance (John 6:37, 6:63, 65)—ensures that our salvation is wholly of God and by grace alone. “It is because of Him that you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption, so that, as it is written, ‘Let the one who boasts, boast in the Lord.’” (1 Corinthians 1:30-31).
Thus, we must not view the order of salvation as strictly linear but as a unitary work of God. Consider an analogy: when you strike the cue ball with a pool stick, it rolls across the table and strikes the intended ball, sinking it into the pocket. The cue ball and the other ball strike simultaneously, yet the cue ball causes the other ball to move. Similarly, God’s regenerating grace in Christ gives rise to all other aspects of salvation. The work is instantaneous and unified, yet regeneration causally precedes the other benefits.
[See our essay on Repentance in the Ordo Salutis for a detailed explanation] Also see Horatius Bonar's essay Insensibility.