Regeneration: Reformed Views And Others (PhD Edit)

John Murray (1937-1966)(1977) explains that the Holy Spirit ‘summons men into union and fellowship with his Son so that, united to him in whom all spiritual blessings are treasured, they come to possess Christ and all that belongs to him in his capacity as Saviour and Redeemer.’[1] 

Regeneration[2] takes place which is a powerful change in the human being via the Holy Spirit,[3] which transforms one corrupt and in sin in opposition to God,[4] to one pleasing to God and trusting in God. 

It is a new ‘vital principle, a new habit, the law of God, and a divine nature’ are framed in a human heart.[5] Herman Bavinck (1918)(2006) equates the term regeneration with rebirth.[6] In John 3, Jesus does not literally speak of one being born a second time, but literally insists one be born from above.[7]  

Regeneration consists of a person being converted from a life of giving in to temptation to one living in relationship with God.[8] It is the communication of divine life to a soul.[9] At the instance of regeneration the Holy Spirit begins a new inclination within the fallen human will.[10] The human being is given a divine inclination, not of self, as it is contrary to the his or her fallen inclination, by the Holy Spirit.[11] Within Reformed theology, regeneration is viewed as an initial one time act of the Holy Spirit in a person,[12] and a person is therefore understood to be converted and therefore able to freely believe.[13] My view is that it is indeed God’s choice alone to regenerate and therefore he alone is active in regeneration,[14] but simultaneously as a person is regenerated they believe in Christ.  Therefore although I view God as the initiator of regeneration I reason that logically, in order to avoid any suggestion of force or coercion,[15] as God regenerates the saved person, he or she simultaneously believes.[16] 

There is ‘no compulsion of the will in regeneration.’ states Shedd.[17]  Calvin reasons that a person is not forced or coerced to believe in the gospel.[18] I would view conversion as taking place simultaneously with regeneration in a person, although again I state that God alone via the Holy Spirit causes the regeneration process.[19] This means as God chooses to regenerate a person he simultaneously persuades one to freely believe.[20] Murray states that regeneration is logically antecedent to any conscious response,[21] and I reason that God’s choice to commit the act of regeneration must be antecedent due to the corrupt and sinful nature of persons.[22] The work of salvation was confined to God’s part in the calling.[23] This does not prohibit God from causing a compatibilistic human choice within conversion at the moment that God’s initial eternal choice to regenerate[24] becomes a divine act of regeneration.[25] 

As persons were regenerated they would hear the call of salvation, repent and believe in Christ.[26] I would view conversion as an aspect of regeneration, which is the beginning of the Christian experience.[27] Regeneration was to encompass the entire divine plan of recreation from the initial change in persons to the ultimate culmination of a new heaven and new earth.[28]

I will briefly discuss two other important views of regeneration within the Christian Church, admitting from my review of Reform approaches that there is not complete agreement on the issue.[29] Schleiermacher views regeneration as the turning point where the earlier life breaks and a new life begins.[30] Regeneration requires a change of consciousness of the individual,[31] and as this occurs a person no longer faces God with any type of enmity as a holy and righteous God, but instead experiences God’s love.[32] A new life is introduced to the Christian,[33] and through the ‘impartation of God in Christ and the Holy Spirit,’[34] the human ‘God-consciousness is renewed and made perfect.’[35]  Bavinck states the major difference between a Reformed view on regeneration and Schleiermacher’s view is that with the latter approach the need for a legal justification[36] is eliminated as persons would lose any guilt toward God and would, as stated previously, no longer have any enmity toward the Almighty.[37]

Concerning the idea of baptismal regeneration, Schreck explains that Roman Catholics view infant baptism ‘as normally the first step in accepting God’s salvation.’[38] He admits that the New Testament does not explicitly state whether or not infants or children were baptized,[39] but it is possible they were as ‘whole households’ are mentioned in the New Testament as receiving baptism.[40]  He reasons that there is no solid evidence that before the third century infants and children were baptized in the Church,[41] but by the fifth century this practice was universal in the Church.[42]  The theological hope with the practice of infant baptism is that the initial stages of regeneration have taken place through the faith of the parents,[43] as Schreck notes ‘Jesus does respond in this way when infants and children are baptized.’[44]  In the baptism process it is Christ that saves, and therefore salvation is not merited.[45] 

Whale reasons infant baptism demonstrates that Christ did something for a person, without waiting for human approval.[46]  Rebaptism[47] would never be needed as although baptized Roman Catholics can turn from the faith, if they do turn back to Christ the initial baptism is sufficient.[48] The sacrament of infant baptism is one of the ‘foundational stones of Church.’[49]  Klein, Blomberg and Hubbard reason it is not Biblically clear what type of baptism should be practiced.[50]  Infant baptism is not taught in Scripture directly,[51] and therefore it can be deduced the same could be stated for the associated concepts of baptismal regeneration with Roman Catholics[52] and Eastern Orthodox[53] Churches. However, legitimate theological inference leads to concepts of infant baptism,[54] and so there are also historical arguments for baptismal regeneration within the Christian community which includes Catholic,[55]  Eastern Orthodox,[56]  and even in some cases Presbyterian,[57] Lutheran and Episcopal.[58]

 

---

[1] Murray (1937-1966)(1977: 167).

[2] Murray (1937-1966)(1977: 171).

[3] Murray (1937-1966)(1977: 171).

[4] Murray (1937-1966)(1977: 168-169).  Soren Kierkegaard states that ‘sin is man’s destruction.’  Kierkegaard (1847-1848)(1955)(1966: 108). 

[5] Murray (1937-1966)(1977: 172).

[6] Bavinck (1918)(2006: 46).

[7] Bavinck (1918)(2006: 46).

[8] Erickson (1994: 600).

[9] Thiessen (1956: 367). Although this does not make a person divine, but rather one guided by God.

[10] Shedd (1874-1890)(1980: 136 Volume 2).

[11] Shedd (1874-1890)(1980: 136 Volume 2).  Packer views regeneration as the new birth and an inner re-creating of the fallen human nature through and by the grace of the Holy Spirit.  Packer (1996: 924).  I would not use the term re-create, but instead view regeneration as a process by which God begins to transform an individual to be  Christ-like, as in ultimately being a sinless human being.  This culminates in the resurrection. 1 Corinthians 15.

[12] Murray (1937-1966)(1977: 172).  Erickson (1994: 249).

[13] Murray (1937-1966)(1977: 172). 

[14] Murray (1937-1966)(1977: 172).  I agree with Murray on this point.

[15] Compatibilism allows for limited but significant human freedom.  Kierkegaard suggests that Christianity is a religion of freedom and Christians are convinced to voluntarily give up all contrary to Christ.  Kierkegaard (1847-1848)(1955)(1966: 186).  The term convinced is a good one and I reason this is a work of the Holy Spirit.

[16] This is my compatibilist theory which is in line with that of Feinberg  and which will be discussed later in this Chapter.

[17] Shedd (1874-1890)(1980: 136-137 Volume 2). 

[18] Calvin (1543)(1996: 68). 

[19] Murray (1937-1966)(1977: 172).

[20] This allows for a limited but significant human freedom within the salvation process that is not incompatibilism. Salvation remains alone a work of God.  Weber writes that God with his freedom effects both human freedom and human bondage as he reaches out to a saved person through the Word of God.  Weber (1955)(1981: 245).  This would be a work of the Spirit.

[21] Murray (1937-1966)(1977: 172).

[22] Murray (1937-1966)(1977: 168-169).

[23] Bavinck (1918)(2006: 53).

[24] As God is eternal this choice could be viewed as such. Humans of course are not eternal.

[25] Persons have via the Holy Spirit been molded and transformed in order to freely believe.  Thiessen, an incompatibilist, states that in regeneration the human is passive and is active in conversion. Thiessen (1956: 367).  I agree concerning regeneration, and I can agree in regard to conversion, only if by active the human being is convinced freely via the Holy Spirit and is not assumed to have incompatibilist free will.

[26] Bavinck (1918)(2006: 53).

[27] Franke notes that the Scripture explains that the Holy Spirit continued to guide the earliest Christians.  Franke (2005: 132).  The Spirit continues to work in regenerated/converted believers that embrace the gospel.

[28] Bavinck (1918)(2006: 53).

[29] My review and comments demonstrates that my understanding of compatibilism and regeneration, although generally Reformed, would certainly not be in agreement with Reformed exemplars cited on every point.  How regeneration works exactly is still a subject for open-minded metaphysical debate.  As well, certainly Christian incompatibilists could provide me with different viewpoints.

[30] Schleiermacher (1821)(1928)(1976: 106-109).  Bavinck (1918)(2006: 60-61).

[31] Schleiermacher (1821)(1928)(1976: 106-109).  Bavinck (1918)(2006: 60-61).

[32] Schleiermacher (1821)(1928)(1976: 106-109).  Bavinck (1918)(2006: 60-61).

[33] Bavinck (1918)(2006: 61).

[34] Schleiermacher (1821)(1928)(1976: 728).

[35] Schleiermacher (1821)(1928)(1976: 728).

[36] Erickson provides a Reformed position that justification is God’s actions through Christ in legally pronouncing sinners righteous.  Erickson (1994: 954).  Schreck discusses the Roman Catholic concept and states that justification and salvation are free gifts of God not earned by any work or even faith.  Those who are justified, however, should keep the commandments.  Roman Catholics are to persevere in faith and good works, even though works do not save a person.  Works are a fruit of true faith. Schreck (1984: 26-27). 

[37] Schleiermacher (1821)(1928)(1976: 106-109).  Bavinck (1918)(2006: 60-61).

[38] Schreck (1984: 124). 

[39] Schreck (1984: 126). 

[40] Schreck (1984: 126).  

[41] Schreck (1984: 127).  G.W. Bromiley writes that Irenaeus (ca. 130-ca. 200) and Origen (ca. 185-ca. 254) were Church Fathers that could be traced back to the Apostles, and these men practiced infant baptism. If Irenaeus did practice infant baptism, this would trace the practice to the second century.

[42] Schreck (1984: 127). 

[43] Schreck (1984: 128). 

[44] Schreck (1984: 128). 

[45] Schreck (1984: 128). 

[46] Whale (1958: 158).

[47] Or Believer’s Baptism as it is known within Baptist and Anabaptist theology.

[48] Schreck (1984: 129). 

[49] Whale (1958: 158).  Whale does not view infant baptism as mere dedication or as a rite effecting regeneration and so his position is not identical to Schreck’s, although he does support the sacrament being practiced.

[50] Klein, Blomberg, and Hubbard (1993: 140).

[51] Klein, Blomberg, and Hubbard (1993: 140).

[52] Schreck (1984: 124). 

[53] Kavanagh (1999: 300).

[54] Klein, Blomberg, and Hubbard (1993: 140).

[55] Schreck (1984: 124). 

[56] Kavanagh (1999: 300).

[57] John Calvin raised the possibility that in some cases baptismal regeneration could take place in infants.  Calvin (1539)(1998: Book IV, Chapter 14, 17-20).  There are some Presbyterians that take this view.  However, I am a member of a Presbyterian Church in America that believes in infant baptism, but not in baptismal regeneration.  

[58] Kavanagh (1999: 300).  In Lutheran theology infant baptism and baptismal regeneration must be accompanied by the faith of the parents or future faith of the infant at a more mature age.  Some Lutherans and Presbyterians would reject any concept of baptismal regeneration. 

---

BAVINCK, HERMAN (1918)(2006) Reformed Dogmatics Volume 2: God and Creation, John Bolt (gen.ed.), Translated by John Vriend, Baker Academic, Grand Rapids.

BAVINCK, HERMAN (1918)(2006) Reformed Dogmatics Volume 3: Sin and Salvation in Christ, John Bolt (gen.ed.), Translated by John Vriend, Baker Academic, Grand Rapids.

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book II, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College.

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book IV, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College.

CALVIN, JOHN (1543)(1996) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House.

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.

FRANKE, JOHN R. (2005) The Character of Theology, Baker Academic, Grand Rapids.

KAVANAGH, AIDAN (1999) ‘Initiation, Christian’,  in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd. 

KIERKEGAARD, SOREN (1847-1848)(1955)(1966)  On Authority and Revelation, Translated by Walter Lowrie, New York, Harper and Row, Publishers, Incorporated.

KIERKEGAARD, SOREN (1848-1849)(1961)  Christian Discourses & The Lilies of the Field and The Birds of the Air & Three Discourses at The Communion on Fridays, Translated by Walter Lowrie, New York, Oxford University Press.

KLEIN, WILLIAM W., CRAIG, C. BLOMBERG, AND ROBERT L. HUBBARD, JR. (1993) Introduction to Biblical Interpretation, London, Word Publishing. 

MURRAY, JOHN (1937-1966)(1977) Collected Writings of John Murray, Vol. 2:  Select Lectures in Systematic Theology, Edinburgh, The Banner of Truth Trust.

PACKER, J.I. (1996) ‘Regeneration’ in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

THIESSEN, HENRY C. (1956) Introductory Lectures in Systematic Theology, Grand Rapids, Wm. B. Eerdmans Publishing Company.

SCHLEIERMACHER, FRIEDRICH (1799)(1961) On Religion, in Elie Kedourie, Nationalism, New York, Praeger University Series.

SCHLEIERMACHER, FRIEDRICH (1821)(1928)(1976) The Christian Faith, Edited by H.R. Mackintosh and J.S. Stewart, Philadelphia, Fortress Press.

SCHRECK, ALAN (1984) Catholic and Christian, Ann Arbor, Michigan, Servant Books.

SHEDD, WILLIAM G.T. (1874-1890)(1980) Dogmatic Theology,  Volume 1, Nashville, Thomas Nelson Publishers. 

SHEDD, WILLIAM G.T. (1874-1890)(1980) Dogmatic Theology,  Volume 2, Nashville, Thomas Nelson Publishers. 

WEBER, OTTO (1955)(1981) Foundations of Dogmatics, Volumes 1 and 2, Translated and annotated by Darrell L. Guder, William B. Eerdmans Publishing Company.

WHALE, J.S. (1958) Christian Doctrine, Glasgow, Fontana Books.