Regeneration & Conversion (Brief PhD Edit)

I would view conversion as an aspect of regeneration, which is the beginning of the Christian experience.[1] 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.[2]

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.

FRANCE, R.T. (2001) Matthew, Grand Rapids, Eerdmans.

October 3, 2017

God chooses whom he wills and regenerates and converts without force or coercion. The elect embrace salvation and regeneration, by grace through faith, with limited free will (Ephesians 1-2, Titus 3). God begins a work for those in Jesus Christ which will be completed (Philippians 1). Regeneration leads to recreation/restoration and God also similarly transforms the human realm into an everlasting one. 

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[1] 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.

[2] Bavinck (1918)(2006: 53).

Playboyism

Playboy founder, Hugh Hefner passed away on September 27.

For my MPhil research thesis (degree), I  read briefly on and reviewed Playboyism under secular worldviews from B.W. Woods.

I have read a couple of very critical, conservative reviews of the man personally, since his death; but this is a brief review of the philosophy associated with the man. It is under the umbrella of the problem of evil.

From 2003 The Problem of Evil: Anglican and Baptist Perspectives: MPhil thesis, Bangor University

April 7 2014

Woods mentioned Playboyism, and stated of Hugh Hefner, Publisher of Playboy Magazine: "Hefner rejects any philosophy that holds a man must deny himself for others. The Playboy outlook says a man should love himself preeminently and pursue only his own pleasure." Woods (1974)(1982: 108). 

Considering Playboy, where women are viewed as objects sexually by both Hefner and the willing women participating, this magazine brings its participants money, fame and sexual gratification, but the Playboy philosophy represented in the magazine, through mass media influence, also causes women in society to be viewed as objects by many men.

This can cause many women to be overlooked for their intellect, and looked upon more for their sexual beauty. So, in a subtle fashion, the Playboy philosophy can bring pain to many people in society because Playboy Magazine exploits sexuality when, in reality, sexuality belongs in the context of marriage/committed relationship where the inner beauty of the person is more important than their outer image. With the Playboy philosophy, the outer beauty is far more important than the inner beauty.

WOODS, B.W. (1974) Christians in Pain, Grand Rapids, Baker Book House.

Regeneration, Not Compulsion (PhD Edit)

Regeneration, Not Compulsion

Within Reformed theology, regeneration is viewed as an initial one time act of the Holy Spirit in a person,[1] and a person is therefore understood to be converted and therefore able to freely believe.[2] My view is that it is indeed God’s choice alone to regenerate and therefore he alone is active in regeneration,[3] 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,[4] as God regenerates the saved person, he or she simultaneously believes.[5] There is ‘no compulsion of the will in regeneration.’ states Shedd.[6]  Calvin reasons that a person is not forced or coerced to believe in the gospel.[7] 

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.[8] This means as God chooses to regenerate a person he simultaneously persuades one to freely believe.[9]

Murray states that regeneration is logically antecedent to any conscious response,[10] 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.[11] The work of salvation was confined to God’s part in the calling.[12]  This does not prohibit God from causing a compatibilistic human choice within conversion at the moment that God’s initial eternal choice to regenerate[13] becomes a divine act of regeneration.[14]  As persons were regenerated they would hear the call of salvation, repent and believe in Christ.[15]  I would view conversion as an aspect of regeneration, which is the beginning of the Christian experience.[16] 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.[17]

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.

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.

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

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

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

September 30, 2017

Using more philosophical terminology (philosophy of religion) as parallel explanation to theology; God as the primary cause, causes salvation for those human beings in Jesus Christ. The secondary causes, humanity in Jesus Christ, are also named ‘agents’, embrace the atoning and resurrection work of Jesus Christ provided to them. Humanity does not cause, in the sense of contributing to salvation, but embraces salvific work, when chosen.

A person does not just ‘wake up’ one day as a Christian, humanly speaking, without having any idea of why he/she believes. It is reasoned out as an aspect of the regeneration process.

This compatibilistic system is not a form of incompatibilism, libertarian free will or hard determinism. It is a form of soft determinism and not force or coercion. Human beings are a secondary cause in the sense that they can rationally accept and believe the gospel. Humanity cannot create salvation or save self from fallen nature (Romans) and their unrighteous and legal status (Romans).

The unregenerate do not create hades or the lake of fire. The unregenerate do not create their sinful natures and unrighteous legal status (Romans), but they certainly embrace these things as secondary agents or secondary causes in thoughts, acts and actions.

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

[2] Murray (1937-1966)(1977: 172). 

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

[4] 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.

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

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

[7] Calvin (1543)(1996: 68). 

[8] Murray (1937-1966)(1977: 172).

[9] 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.

[10] Murray (1937-1966)(1977: 172).

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

[12] Bavinck (1918)(2006: 53).

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

[14] 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.

[15] Bavinck (1918)(2006: 53).

[16] 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.

[17] Bavinck (1918)(2006: 53).

Regeneration & Being Born Again? (PhD Edit)

Vancitybuzz.com

PhD, University of Wales, Trinity Saint David, Lampeter, 2010: Theodicy and Practical Evil 

For those chosen in Jesus Christ, regeneration[1] takes place which is a powerful change in the human being via the Holy Spirit,[2] which transforms one corrupt and in sin in opposition to God,[3] 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.[4] Herman Bavinck (1918)(2006) equates the term regeneration with rebirth.[5] In John 3, Jesus does not literally speak of one being born a second time, but literally insists one be born from above.[6] Regeneration consists of a person being converted from a life of giving in to temptation to one living in relationship with God.[7] It is the communication of divine life to a soul.[8] At the instance of regeneration the Holy Spirit begins a new inclination within the fallen human will.[9] 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.[10]  

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.

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

ERICKSON, MILLARD (2003) What Does God Know and When Does He Know It?  Grand Rapids, Zondervan. 

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.

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. (1973) Knowing God, Downers Grove, Illinois, InterVarsity Press. 

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

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[1] Murray (1937-1966)(1977: 171).

[2] Murray (1937-1966)(1977: 171).

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

[4] Murray (1937-1966)(1977: 172).

[5] Bavinck (1918)(2006: 46).

[6] Bavinck (1918)(2006: 46).

[7] Erickson (1994: 600).

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

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

[10] 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.