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.

---

[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. 

---

[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.

Common grace v. Specific grace

Vancouver rooftop, 5:30 am. The gold light and blue sky is pretty accurate.

Monergism.com 2017

Cited:

Common Grace is a theological concept, primarily in Reformed and Calvinistic circles, referring to God’s common patience or forbearance with sinful man ... the non-saving sustaining grace of God that is common to all humankind. It is “common” because its benefits are experienced by, or intended for, the whole human race without distinction between one person and another. It is "grace" because it is undeserved and sovereignly bestowed by God.

In this sense, it is distinguished from the Calvinistic understanding of "special" or "saving" grace, which extends only to those whom God has chosen to redeem. An example of the concept can be found in the idea that God allows the sun to shine upon both the righteous and the unrighteous and sends rain on both the just and unjust.

End citation

Common grace v. Specific grace

In particular with recent hell ponderings, I have been praying and reasoning on common grace versus specific grace, which is my synonymous theological term for special grace or saving grace.

I was reasoning specific grace as in specifically for those chosen in Jesus Christ for salvation, justification, sanctification through the applied atoning and resurrection work of Jesus Christ, through the trinue God. It is not a grace for those outside of the trinue God, Jesus Christ and his gospel work.

This is biblically and theological orthodox as is my limited free will PhD terminology.

However, to be clear, I certainly agree with Reformed theological concepts of common grace versus special and salvific grace. My attempts at theological reasoning, thankfully remain within biblical orthodoxy.

Every human being receives common grace in this temporal life. Whereas only those chosen in Jesus Christ, receive specific grace.

Very non-exhaustive examples of what would require specific grace (special/salvific grace).

John 3: To be born again.

Ephesians 1-2: To be chosen in Jesus Christ by grace through faith, alone, not by good works, but for good work (s).

Romans 1-3: To receive the imputed righteousness of Jesus Christ and be legally justified.

Romans 8: To be predestined to be conformed to the image of God the Son.

1 Corinthians: The resurrection of those in Jesus Christ.

Titus 3: Regeneration.

Hebrews 8-10: To be within the new covenant.

I John: To receive the applied atoning work of Jesus Christ.

Revelation 20: To have one's name written in the book of life.

Revelation 20-22: In resurrection to inherit everlasting life in the new heaven and new earth.

Separately, from the negative:

(To avoid hell1 (Hades) and hell2 (the lake of fire). This is post-mortem, disembodied and resurrection states, respectively.)

Vancouver rooftop, 5:30 am. The orange clock (trees) is more accurate.

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. http://www.ccel.org/ccel/calvin/institutes.html

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. http://www.ccel.org/ccel/calvin/institutes.html

CALVIN, JOHN (1540)(1973) Romans and Thessalonians, Translated by Ross Mackenzie, Grand Rapids, Wm. B. Eerdmans Publishing Company.

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

CALVIN, JOHN (1550)(1978) Concerning Scandals, Translated by John W. Fraser, Grand Rapids, William B. Eerdmans Publishing Company.

CALVIN, JOHN (1552)(1995) Acts, Translated by Watermark, Nottingham, Crossway Books. 

CALVIN, JOHN (1553)(1952) Job, Translated by Leroy Nixon, Grand Rapids, Baker Book House. 

CALVIN, JOHN (1554)(1965) Genesis, Translated by John King, Edinburgh, The Banner of Truth Trust.

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.

FEINBERG, JOHN.S. (1986) Predestination and Free Will, in David Basinger and Randall Basinger (eds.), Downers Grove, Illinois, InterVarsity Press.

FEINBERG, JOHN.S. (1994) The Many Faces of Evil, Grand Rapids, Zondervan Publishing House. 

FEINBERG, JOHN.S. (2001) No One Like Him, John S. Feinberg (gen.ed.), Wheaton, Illinois, Crossway Books.

MOUNCE, ROBERT H. (1990) The Book of Revelation, Grand Rapids, William B. Eerdmans Publishing Company.

MOUNCE, ROBERT H. (1995) The New American Commentary: Romans, Nashville, Broadman & Holman Publishers.

Brief on Liberal Views (MPhil & PhD)

Wales: trekearth

Preface

I am definitely and definitely, a biblical Christian of the Reformed, theological tradition and a moderate conservative. But I can acknowledge that good scholarship is good scholarship. Scholars that hold to liberal views can potentially, at least, document information accurately (As can conservatives and others).

Citations

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

Although I am conservative in theological position, one of the reasons I entered the University of Wales and the British academic system was because I realized there was liberal theology, and I needed to interact with that theology over time. One must be open minded in order to be scholarly, and realize that truth is truth, and whether written or spoken by a liberal of conservative, it does not matter. I firmly believe that one theological tradition does not contain all the answers, so within my text, most of my authors are conservative as they supported my ideas, but I did not hesitate to quote someone who may be liberal, if what they stated was valid and relevant to my work. Within my interviews and surveys I made no attempt to interact with conservatives only as I felt the liberal perspective could be valid and useful as well.

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

Again, this is not to indicate, in any way, that I wish to avoid intellectual challenges to Reformed theology as concepts from both conservative and liberal perspectives shall be reviewed and examined within this work. Christian scholars therefore, whether conservative or liberal, are left with looking at contextual, historical and methodological issues relating to Biblical interpretation, and attempting to reason out what Scripture is stating and related issues. Weber (1955)(1981: 169-331). Lindsell (1976: 200-211). The idea of the questionnaire was to sample the Christian Church overall, from both conservative and liberal traditions, and this does not include a large worldwide examination of the views of one particular Christian group or denomination. A large examination of one particular denomination or group would be beneficial in a narrow sense, but in this work I am looking for a wider perspective.

LINDSELL, HAROLD (1976) The Battle for the Bible, Grand Rapids, Zondervan Publishing House. 

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