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.
---
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