CAN WE JUSTIFY “THE PLAN OF SALVATION”?
Floyd Mackler

As Christians in the Restoration Movement seek to reevaluate their position, it is likely that one subject which will receive attention will be that of “the plan of salvation.” Variously known as “the terms of pardon,” “man’s part in redemption,” “terms of membership,” ‘the ancient order of things,” “the positive divine law” and “gospel obedience” the insisted formula for salvation, according to most leaders in the restoration movement, is as follows: (a) faith in Christ’s deity, (b) repentance from known sin, (c) confession of this faith before witnesses, (d) baptism, by immersion, for the remission of sins, (e) faithful continuation in Christian life and growth unto death. Our purpose in this essay will be to examine the reasons why this Ordo Salutis (the order of salvation) must be reevaluated and to suggest some of the necessary principles which must receive fuller treatment if we are to justify the “plan of salvation.”

BASIC PRINCIPLES IN “THE PLAN OF SALVATION”

In order to understand why there is a need for a fresh look at “the plan of salvation” we must establish some of the basic ideas which stand behind the particular schema which is proposed. First, it is important that in “the plan of salvation” we make reference to the means by which God’s pardon of sin is applied to the life of a sinner. In other words, “the plan” has to do with the application and not the accomplishment of redemption. Redemption has been accomplished by Christ but the application of that redemption takes place by means of “the plan of salvation.” The complete work of redemption, of course, includes both the accomplishment and the application. In “the plan of salvation”, however, the emphasis falls upon man’s part in accepting Christ rather than Christ’s’ part in redeeming man.

Second, the stages in “the plan of salvation” are arranged in a definite sequence. While some variation is admitted by some advocates of this scheme it is generally insisted that there can be no exchanging of the places held by baptism and faith or faithful continuance and baptism. It is firmly held that certain stages in “the plan” are arranged in a very definite and unalterable order. The presence of this ordering is believed to be obvious in such biblical passages as John 3:3.5; Ephesians 1:13; Acts 2:38 and Mark 16:16.

Third, the stages may be either logically or chronologically arranged in sequence. It is not necessary that the arrangement of order be considered as a chronological sequence. A logical sequence or arrangement is sufficient for the relationship between repentance and faith or confession and faith. However, a chronological arrangement seems necessary between faith and baptism.

Finally, the application of salvation is never thought of as one simple and indivisible act. It always comprises a series of acts, events or processes. According to “the plan of salvation” the steps are all distinct and none of them is capable of a full definition in terms of the others (although there is clearly an overlapping in some cases). Each stage is believed to hold a distinct and unique place in the application of redemption. For example, repentance (while leading to baptism) is a separate act from baptism and neither of the two acts can be defined in terms of the other. There is always something different between the two acts. The same is true of the other stages in “the plan of salvation”.

WHY QUESTION - “THE PLAN OF SALVATION”

The reason why the “plan of salvation” stands in need of evaluation is because of certain observations which can be made in regard to the influence which preoccupation with “the plan” has meant. We intend to take notice of some of the results which come when a people give themselves to an ardent and absorbing defense of “the plan of salvation.” Not all of these results follow necessarily from the concept of “the plan of salvation” itself but they stand, nevertheless, as psychological and emotional reactions which take place when the chief concern in salvation falls upon “the plan of salvation.”

1. A spirit of condemnation often exists toward those who either cannot or will not accept “the plan of salvation” in the form presented. When one is given to a complete defense of “the plan” he must resist, at all costs, any deviation from or corruption of that form. Sometimes, this leads to a subtle but definite attitude of judgment against those who fail to fall into line with the established prescription for salvation.

2. The existence of fear and joylessness often becomes evident in the lives of many individuals. Because the spirit of “the plan of salvation” places not only undue but unscriptural emphasis upon the part which man plays in salvation countless Christians lose their joy of giving amiss on the way to salvation. Any serious examination of any one of the stages in “the plan of salvation” can result in self-condemnation and guilt. The basis for this tragic situation lies in the serious questioning which will and must always plague the human consciousness when it tries to formalize the valid application of salvation. In confession, for example, few realize that it is to be a confession of Christ as Lord, not merely as Saviour, in order to be efficacious unto salvation (Roman 10:9). It is highly doubtful that most of us realized either this fact or the implications of it at the time that we confessed faith in Christ before witnesses. The same results can be secured whenever one perseveres in his reflection upon any of the stages in “the plan of salvation.”

3. A strange spirit of self-satisfaction arises. Once an individual believes that he has faithfully obeyed the stages in “the plan” he arrives at a static relationship with God. The result is just the opposite in this case from that described previously. The reason is because some people are capable of a closer scrutiny of their motives and actions than others. In some cases, therefore, the tendency exists to develop a religious life that is cold, lifeless and stifled because one’s relationship to God has been codified into established overt actions. The entire redemptive process has been systematized into certain prescribed forms of action and belief. When one has satisfied the conditions laid down he has entered into the state of salvation. Often the result is his isolation from a personal sense of responsibility or of the Divine intention to transform him into the image of Christ.

4. Diligence for “the plan of salvation” also can lead to a neglect of God’s grace and the. importance of faith. God’s part in grace and justification is reduced to a mere preparatory for salvation and, in the last analysis, the really decisive thing is the human activity. We shall return to this subject later but it must be noted that countless individuals have passed through the proper steps in “the plan of salvation” without understanding the absolute decisive significance of God’s grace. The same can be stated concerning the part played by faith in salvation. Faith comes to be considered as only one step in man’s obedience towards salvation. This can be illustrated by the teachings drawn from a very popular series of film-strips employed by many in the restoration movement for teaching on salvation. According to the presentation given, salvation is like making a journey from California to Florida. One must leave the state of California and pass through intervening states before he has arrived at Florida. The implication clearly is that faith stands as only one step on the way to salvation.

5. Concern with “the plan of salvation” also seems to lead to a consciousness of legalism and “works righteousness.” Any definite turning from the basis of salvation to the application of salvation stands exposed to the danger of making the chief concern no longer to be “what God has done” but rather “what must I do?” When this occurs the only difference between the advocates of “the plan of salvation” and the teachings of Catholicism is that different conditions are stipulated before man can receive the benefits of Christ’s death. No longer is Christ seen as the way of salvation. What took place in the incarnation, crucifixion and resurrection of Christ is only given marginal significance, the really “crucial” thing being that which takes place here and now in the individual. Nothing is more stultified and futile than the constant exhortation to “do thus and thus” and the neglecting of the one thing which essentially marks Christianity: “Thus has God acted, once and for all!”

6. Finally, concern with “the plan” often results in the neglect of certain steps even within “the plan” itself. If, after all is said, the actual entrance into the state of salvation occurs at baptism then this stage — rather than faith, repentance or confession — is going to receive the major attention and emphasis. The result is an effort to “short-cut” the route until countless peoples are rushed to the final stage without fully coming to grip with some of the “preparatory stages.” This is particularly evident in our neglect of the importance and working of faith.

HOW JUSTIFY - “THE PLAN OF SALVATION”

How then can we continue to speak of “the plan of salvation” in the schema which has been used in the past? Can we justify the continuation of such a presentation? It appears evident that we can only if we begin to give more emphasis to the two principles of grace and faith. Only as we view the “plan of salvation” in the focus of the decisive movement of God’s grace and the importance of faith can “the plan of salvation” be properly presented.

The essential idea of the doctrine of grace is that God is for us. By grace is meant the active disposition of God to which everything that can be called salvation is traceable (Ephesians 1:7). Not only is God for us but he has moved and acted effectively towards us. Grace is the breaking into this world of the ineffable and decisive love of God. Because of this, throughout the New Testament grace is from the first to the last the atmosphere in which Christians live and move and have their being. It is the all-comprehensive and constant presupposition of faith. In grace the really decisive thing has already happened-the great act of salvation has already taken place. What occupies the attention and loyalty of the Christian is not some new ideal to be attained or some new law to be kept but the position which is already achieved in Christ and revealed in the decisive movement of God (Titus 2:11-14 and Romans 1:16-17). In order, therefore, to give a healthy and scriptural context to the “plan of salvation” we must place more accent upon the gracious and dramatic invasion of God into this world.

This movement is not called forth by merit or worthiness on the part of man (2 Timothy 1:9) but is the free spontaneous outflowing of God’s compassion (Ephesians 2:4-9, Romans 11:6 cf. 4:4 and 5:8). An entirely new perspective is given to man when he apprehends the movement of God’s grace into the world. It is now realized that everything which man is called upon to do pre-supposes what God has already done. In fact, the obligations laid upon man can only be truly understood in the light of the new relationship with God that forms the basis of our obligations. Any treatment of the “plan of salvation” is inadequate if it does not show that righteousness is a gift (Romans 4:16) bestowed because of God’s actions and not because of ours.

Again, grace must be understood in its strong personal presentation as centered completely in the Lord Jesus Christ. The plan of grace comes into complete expression in the life of Christ (Titus 2:11,3:4). In Him the great work of redemption takes place (Romans 3:24, 25 and 1 John 4:10-19). Grace is not only revealed in Christ; it is actualized in Christ. He is in Himself the self-giving of God to man. Any consideration of “the plan of salvation” must, therefore, insist at every point that Christ Himself is the objective ground of our salvation. We must cut off every consideration which does not confess that Christ is the plan of salvation. Not only must this be confessed — it must be announced in terms not uncertain that “the plan of salvation” is determined by salvation in Christ.

“The plan of salvation” can be justified only if it operates with a personal encounter of Christ with men through the word of the gospel. Grace is not a quasi-physical force applied to the soul by means of some ordinance or command. Grace is related to the personality of Christ and to apprehend it we must have an intimate attachment to the person of Christ. The real power of the Christian message is that the life of faith is essentially the life of personal dependence upon Him who has taken into His own hands our spiritual welfare.

Let us now consider the nature of faith as presented in the scriptures. First, we must assert that we are justified by, from, through and upon our faith (Romans 1:17; 3:22, 26, 28, 30; 5:1. Gal. 2:16; 3:24. Phil. 3:9). This is not a mere academic issue but one that goes to the very root of our personal relationship with God. Faith is not one step in the “plan of salvation” — it is man’s entire and appropriate response to the grace of God. Once we understand the precise nature of faith and its all-determinative role in man’s response we shall have taken another step forward in correcting our presentation of “the plan of salvation.”

To aid in this matter let us suggest that faith be understood as the humble self-surrender of the individual to Jesus Christ. Faith, in so far as it relates to redemption, is thus always directed towards God’s grace and is acutely conscious of dependency upon Jesus Christ. Faith is the trust that Christ alone is our righteousness before God (Philippians 3:8f). It is the abandoning of all reliance upon personal efforts and goodness and the insistence upon complete reliance upon Christ. Faith cannot be reduced to one distinct point in the way of salvation. Understood as humble self-surrender to God faith is rescued from such a false consideration and the way is opened for greater appreciation of the truth that man does not bring his own contribution to salvation. Faith must be kept as the all-determinative principle in man’s part in salvation. When we realize that Christ is the way of salvation and that faith is a personal relationship of surrender to Christ then we understand that salvation is by faith — that faith must have universal and absolute significance.

Having insisted that the relation of faith is one in which all claims of and for man cease and everything is thrown over onto the working of God we can envision the unique and complementary relationship between grace and faith. The two principles supplement each other. In grace God has surrendered Himself to man, and has given Himself to man for personal intimacy and relationship. In faith man surrenders Himself to God — returns his love and loyalty to the one who has loved him so greatly. In faith man accepts the relationship made possible and demanded by God in grace. God’s grace is the objective provision for man’s return to God — calling upon man to realize that the true center of his life is outside of himself in God. Faith is both the entrance into and the continuing in the way of reliance upon God. Faith is the acceptance of the supreme presupposition of grace. God calls man to a creaturely dependence upon grace and man asserts to and appropriates the role of a creature by faith.

God calls into being a new relationship with Himself and provides the opportunity for real fellowship with Himself. Man freely turns to God for renewed strength, in humble faith in God’s forgiveness and good will, and observes the grace of God releasing new forces into the personality that walks by faith. Only in this light can the “plan of salvation” glory in the Lord (1 Corinthians 1:31). “For this cause it is of faith, that it may be according to grace; to the end that the promise may be sure to all the seed” (Romans 4:16). — Dexter, Oregon

Floyd Mackler is a native of Nebraska and was educated at Minnesota Bible College, Willamette University, and the University of Oregon (M.A. in philosophy). He is minister of the Trent Church of Christ in Dexter, Oregon.