Regeneration, while sometimes perceived to be a step in the ordo salutis ('order of salvation'), is generally understood in Christian theology to be the objective work of God in a believer's life. Spiritually, it means that God brings a person to new life (that they are "born again") from a previous state of separation from God and subjection to the decay of death (Ephesians 2:5).[1][2] Thus, in Lutheran and Roman Catholic theology, it generally means that which takes place during baptism. In Calvinism (Reformed theology) and Arminian theology, baptism is recognized as an outward sign of an inward reality which is to follow regeneration as a sign of obedience to the New Testament; as such, the Methodist Churches teach that regeneration occurs during the new birth.[3]
While the exact Greek noun for 'rebirth' or 'regeneration' (Ancient Greek: παλιγγενεσία, romanized:palingenesia) appears just twice in the New Testament (Matthew 19:28[4] and Titus 3:5),[5] regeneration in Christianity is held to represent a wider theme of re-creation and spiritual rebirth,[6] including the concept of "being born again" (John 3:3–8[7] and 1 Peter 1:3;[8][9] regeneration is also called the "second birth"). In some schools of Christian thought, it is held that when a person expresses belief in Jesus Christ for their salvation, they are then born of God, "begotten of him" (1 John 5:1).[10] As a result of becoming part of God's family, the person becomes a different and new creature (2 Corinthians 5:17).[11]
In Titus 3:5,[13] the writer of the epistle refers to two aspects of the mercy which God has shown believers, "the washing of regeneration (i.e. baptism) and renewing of the Holy Spirit."
Historical interpretations
Anglican Bishop Charles Ellicott notes the "wide range" of meaning: in Titus 3:5, "the word ... is applied to baptism, as the instrument of the regeneration or new birth of the individual believer", but "there is to be a 'new birth' for mankind as well as for the individual".[14] However, much of the historical theological interpretation of "regeneration" has focused on individual renewal, as shown in the following theological schools of thought:
Baptismal regeneration | Lutheranism and Roman Catholicism
Lutheran and Roman Catholic theology holds that "baptism confers cleansing of [original] sin, the infusion of regenerating grace and union with Christ."[15] Official Roman Catholic teaching specifically states that regeneration commences with baptism.[16]
General evangelicalism
During the period of the Great Awakening, emphasis in Protestant theology began to be placed on regeneration as the starting point of an individual's new life in Christ.[17]
Pelagius believed that people were born pure, with God's spirit already at work, making the need for spiritual regeneration from a previous sinful state irrelevant.[18] Since Pelagius, modernisttheology has seen regeneration as more a matter of education than spiritual renewal.[17]
Calvinism and Reformed theology
Reformed theology teaches that regeneration precedes faith[19] through the doctrine of Total depravity. Before regeneration a sinner is dead and until the sinner is regenerated and given a new nature, the sinner cannot believe.[20]
Reformed theology characteristically views baptism as an outward sign of God's internal work, as John Calvin stated: “all who are clothed with the righteousness of Christ are at the same time regenerated by the Spirit, and that we have an earnest of this regeneration in baptism.”[21] Regeneration is further described as the "secret operation of the Holy Spirit."[22]
Arminianism
Arminian theology teaches that the first steps are taken by God in the form of prevenient grace.[23] Arminians differ from Calvinists in affirming that God's grace is resistible. "When our wills are freed, we can either accept God’s saving grace in faith or reject it to our own ruin."[24] When someone believes, it is not grace which makes one to differ from another person, but the freed response to exercise faith to accept that grace. According to Classical Arminians if a person is regenerated it is due to that person's response to grace with faith alone; if a person is rejected, it is due to that person's choice alone. Prevenient grace is appropriated or rejected before regeneration; those who do not reject it come into the light by grace in concert with their freed will operating synergistically. After a believer has under the influence of prevenient grace made the faithful decision to follow Christ, God regenerates them spiritually.[25] In contrast to Calvinism, which teaches that regeneration is the decree of God, Arminianism teaches that a sinner must repent and place their faith in Christ as the condition to regeneration and, in this manner, regeneration is by faith, not by decree.
Though these two phases of the new birth occur simultaneously, they are, in fact, two separate and distinct acts. Justification is that gracious and judicial act of God whereby a soul is granted complete absolution from all guilt and a full release from the penalty of sin (Romans 3:23-25). This act of divine grace is wrought by faith in the merits of our Lord and Saviour Jesus Christ (Romans 5:1). Regeneration is the impartation of divine life which is manifested in that radical change in the moral character of man, from the love and life of sin to the love of God and the life of righteousness (2 Corinthians 5:17; 1 Peter 1:23). ―Principles of Faith, Emmanuel Association of Churches[3]
—Guidebook of the Emmanuel Association Churches, pages 7–8
Quakerism
The Central Yearly Meeting of Friends, a Holiness Quaker denomination, teaches that regeneration is the "divine work of initial salvation (Tit. 3:5), or conversion, which involves the accompanying works of justification (Rom. 5:18) and adoption (Rom. 8:15, 16)."[26] In regeneration, which occurs in the New Birth, there is a "transformation in the heart of the believer wherein he finds himself a new creation in Christ (II Cor. 5:17; Col. 1:27)."[26]
Burkhardt, H (1988), "Regeneration", in Wright, David; Ferguson, Sinclair; Packer, J I (eds.), New Dictionary of Theology, Downers Grove: InterVarsity Press, p.574, ISBN0830814000
Demarest, Bruce (1997), The Cross and Salvation, Wheaton: Crossway Books, ISBN0891079378
Arminianism is a movement of Protestantism initiated in the early 17th century, based on the theological ideas of the Dutch Reformed theologian Jacobus Arminius and his historic supporters known as Remonstrants. Dutch Arminianism was originally articulated in the Remonstrance (1610), a theological statement submitted to the States General of the Netherlands. This expressed an attempt to moderate the doctrines of Calvinism related to its interpretation of predestination.
To be born again, or to experience the new birth, is a phrase, particularly in evangelicalism, that refers to a "spiritual rebirth", or a regeneration of the human spirit. In contrast to one's physical birth, being "born again" is distinctly and separately caused by the operation of the Holy Spirit, and it occurs when one surrenders their life to Christ. It is a core doctrine of the denominations of the Anabaptist, Moravian, Methodist, Baptist, Plymouth Brethren and Pentecostal Churches along with all other evangelical Christian denominations. All of these Churches strongly believe Jesus's words in the Gospels: "You must be born again before you can see, or enter, the Kingdom of Heaven". Their doctrines also mandate that to be both "born again" and "saved", one must have a personal and intimate relationship with Jesus Christ.
Perseverance of the saints, also known as preservation of the saints, is a Calvinist doctrine asserting that the elect will persevere in faith and ultimately achieve salvation. This concept was initially developed by Augustine of Hippo in the early 5th century, who formulated the idea of predestination by predeterminism. In the 16th century, John Calvin and other reformers integrated this idea into their theological framework. The doctrine of perseverance of the saints is rooted in this understanding of predestination and continues to be a central tenet of Reformed theology today.
Total depravity is a Protestant theological doctrine derived from the concept of original sin. It teaches that, as a consequence of the Fall, every person born into the world is enslaved to the service of sin as a result of their fallen nature and, apart from the efficacious (irresistible) or prevenient (enabling) grace of God, is completely unable to choose by themselves to follow God, refrain from evil, or accept the gift of salvation as it is offered.
In Western Christian theology, grace is created by God who gives it as help to one because God desires one to have it, not necessarily because of anything one has done to earn it. It is understood by Western Christians to be a spontaneous gift from God to people – "generous, free and totally unexpected and undeserved" – that takes the form of divine favor, love, clemency, and a share in the divine life of God. In the Eastern Orthodox Church, grace is the uncreated Energies of God. Among Eastern Christians generally, grace is considered to be the partaking of the Divine Nature described in 2 Peter 1:4 and grace is the working of God himself, not a created substance of any kind that can be treated like a commodity.
The Westminster Confession of Faith, or simply the Westminster Confession, is a Reformed confession of faith. Drawn up by the 1646 Westminster Assembly as part of the Westminster Standards to be a confession of the Church of England, it became and remains the "subordinate standard" of doctrine in the Church of Scotland and has been influential within Presbyterian churches worldwide.
The five solae of the Protestant Reformation are a foundational set of Christian theological principles held by theologians and clergy to be central to the doctrines of justification and salvation as taught by the Calvinism and Lutheranism branches of Protestantism, as well as in some branches of Pentecostalism. Each sola represents a key belief in these Protestant traditions that is distinct from the theological doctrine of the Catholic Church, although they were not assembled as a theological unit until the 20th century. The Reformers are known to have only clearly stated two of the five solae. Even today there are differences as to what constitutes the solae, how many there are, and how to interpret them to reflect the Reformers' beliefs.
In Christianity, salvation is the saving of human beings from sin and its consequences—which include death and separation from God—by Christ's death and resurrection, and the justification entailed by this salvation.
In Christian theology, synergism is the belief that salvation involves some form of cooperation between divine grace and human freedom. Synergism is upheld by the Catholic Church, Eastern Orthodox Churches, Oriental Orthodox Churches, Anabaptist Churches, Anglican Churches, and Methodist Churches. It is an integral part of Arminian theology common in the General Baptist and Methodist traditions.
Irresistible grace is a doctrine in Christian theology particularly associated with Calvinism, which teaches that the saving grace of God is effectually applied to those whom he has determined to save and, in God's timing, overcomes their resistance to obeying the call of the gospel, bringing them to faith in Christ. It is to be distinguished from prevenient grace, particularly associated with Arminianism, which teaches that the offer of salvation through grace does not act irresistibly in a purely cause-effect, deterministic method, but rather in an influence-and-response fashion that can be both freely accepted and freely denied.
The means of grace in Christian theology are those things through which God gives grace. Just what this grace entails is interpreted in various ways: generally speaking, some see it as God blessing humankind so as to sustain and empower the Christian life; others see it as forgiveness, life, and salvation.
Prevenient grace is a Christian theological concept that refers to the grace of God in a person's life which precedes and prepares to conversion. The concept was first developed by Augustine of Hippo (354–430), was affirmed by the Second Council of Orange (529) and has become part of Catholic theology. It is also present in Reformed theology, through the form of an effectual calling leading some individuals irresistibly to salvation. It is also in Arminian theology, according to which it is dispensed universally in order to enable people to respond to the offer of salvation, though it does not ensure personal acceptance.
Eternal security, also known as "once saved, always saved" is the belief providing Christian believers with absolute assurance of their final salvation. Its development, particularly within Protestantism, has given rise to diverse interpretations, especially in relation with the defining aspects of theological determinism, libertarian free will and the significance of personal perseverance.
Monergism is the view within Christian theology which holds that God works through the Holy Spirit to bring about the salvation of an individual through spiritual regeneration, regardless of the individual's cooperation. It is most often associated with Lutheranism, as well as with the Reformed tradition and its doctrine of irresistible grace, and particularly with historical doctrinal differences between Calvinism and Arminianism. This position supposedly contrasts with what is pejoratively called Arminian synergism, the belief that God and individuals cooperate to bring individuals salvation.
The Five Articles of Remonstrance or the Remonstrance were theological propositions advanced in 1610 by followers of Jacobus Arminius who had died in 1609, in disagreement with interpretations of the teaching of John Calvin then current in the Dutch Reformed Church. Those who supported them were called "Remonstrants".
Roger Eugene Olson is an American Baptist theologian and Professor of Christian Theology of Ethics at the Baylor University.
Baptismal regeneration is the name given to doctrines held by the Catholic, Eastern Orthodox, Oriental Orthodox, Lutheran, Anglican churches, and other Protestant denominations which maintain that salvation is intimately linked to the act of baptism, without necessarily holding that salvation is impossible apart from it. Etymologically, the term means "being born again" "through baptism" (baptismal). Etymology concerns the origins and root meanings of words, but these "continually change their meaning, ... sometimes moving out of any recognisable contact with their origin ... It is nowadays generally agreed that current usage determines meaning." While for Reformed theologian Louis Berkhof, "regeneration" and "new birth" are synonymous, Herbert Lockyer treats the two terms as different in meaning in one publication, but in another states that baptism signifies regeneration.
Wesleyan theology, otherwise known as Wesleyan–Arminian theology, or Methodist theology, is a theological tradition in Protestant Christianity based upon the ministry of the 18th-century evangelical reformer brothers John Wesley and Charles Wesley. More broadly it refers to the theological system inferred from the various sermons, theological treatises, letters, journals, diaries, hymns, and other spiritual writings of the Wesleys and their contemporary coadjutors such as John William Fletcher, Methodism's systematic theologian.
In its widest sense, the phrase union with Christ refers to the relationship between the believer and Jesus Christ. In this sense, John Murray says, union with Christ is "the central truth of the whole doctrine of salvation." The expression "in Christ" occurs 216 times in the Pauline letters and 26 times in the Johannine literature. Hence, according to Albert Schweitzer, "This 'being-in-Christ' is the prime enigma of the Pauline teaching: once grasped it gives the clue to the whole." Given the large number of occurrences and the wide range of contexts, the phrase embodies a breadth of meaning.
Sola gratia, meaning by grace alone, is one of the five solae and consists in the belief that salvation comes by divine grace or "unmerited favor" only, not as something earned or deserved by the sinner. It is a Christian theological doctrine held by some Protestant Christian denominations, in particular the Lutheran and Reformed traditions of Protestantism, propounded to summarise the Protestant Reformers' basic soteriology during the Reformation. In addition, salvation by grace is taught by the Catholic Church: "By the grace of God, we are saved through our faith; this faith entails by its very nature, good works, always enabled by prior grace, without which this faith is dead."
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