Exactly, Larry.
Mike, in Greek that series is a series of dependent clauses that are linked to together. As I wrote to you previously,
and on topic ...
In Romans 8:30, calling and justifying follow along as aorist tense, indicative mood, active voice as a result of having been foreknown and predestined, because there is a grammatical construction that involves a calling being a result of being predestined, and being justified is a direct result of calling. Predestination is thus one of the causes of being justified, not the other way around. This is the syntactical construction of the text. In short, "these he justified" is in aorist indicative active in a causal structure and part of a dependent clause of a conditional sentence (protasis). This means, justification depends on calling. Calling depends on predestination. Predestination depends of foreknowing.
As Pastor Larry says, there is no break in the chain at all, and once one is in that chain, one is subject to all the conditions in the text. There is not disjuncture, because CONjuctions are used here. "ous" is used twice. ("but" in English), but, as Dr. Reid, my old Greek professor said, "ous" does not contrast the way "but" does in English. The issue that helps us determine the correct use of "ous" here is the way that the verbs are being used. In this case in a series of dependent clauses that are linked grammatically in such a way that each one is dependent on the other one so that:
Foreknowledge depends on God. Predestining depends on foreknowledge. Calling depends on predestination. Justification depends on calling. Glorification depends on justification.
If one is not accomplished, the others are not accomplished. If one is accomplished, all the others are accomplished. The use of the aorist here indicates that they both have been and will be accomplished without exception. Thus, each condition in the chain is a result of the preceding condition and 'all' in the chain are assumed, not 'some' only, not 'all' here and there and "some" in other places.
Faith is never mentioned as a condition. "These" is mentioned, and "these" are people. Thus justification of people is dependent not on foreknown faith, but the person doing the foreknowing and predestining. Calling proceeds from the cause of predestination, and then justification IN THAT ORDER, because of the order and dependent relationship of each clause. therefore predestination can not be conditional on faith. Justification is by faith, and comes as a result of calling, paralleling John 6 exactly.
You're not on topic and I will not answer to anything that isn't.
You have a real nice day
Ok, fair enough. However, I posted a treatment of these verses in Romans 8 and your view on Acts 13:48 approximately five posts above the above quote, and I asked you a question about Romans 3. You did not respond, and that was certainly on topic. I'm interested in your response to that treatment which appears in this post, and in your response to Acts 13:48 and the answer to my question about Romans 3.