5T502 Dorman

Regeneration

12-4-97

Name on Back

During my desert experience, where, when the heat was not the only thing to contend with, I had a number of experiences, which led to a renewed interest in not only regeneration, but the Holy Spirit, and nature of Christian or spiritual growth, as well as asceticism, and other things as well. The following research paper is an attempt to gain an initial understanding of the topic of regeneration.

Regeneration----a broad topic and for some, too nebulous too handle. Regeneration, however, is a real aspect of Spiritual life and growth in Christ. Questions such as when, where, and how are all pertinent inquiries into the idea of regeneration .. .Is regeneration an imperative, is it necessary? Is it simply another way of expressing the aspect of salvation? Is regeneration synonymous with conversion? What does Scripture say about regeneration? The purpose of this paper is to examine the Biblical doctrine of regeneration, and what it entails. More specifically, the intent is to analyze what exactly regeneration means as a theological concept, from a theological point of view. Therefore, this writing is an exploratory attempt to come to a better understanding of the doctrine of regeneration, Wand what it entails, within the confines of the Ordo

Salutis. Within the scope of the paper is the question of whether any clarity can be found amongst the "polyglot" of theological opinions.

In the Bible there are only two specific references to the word "regeneration" as a literal

translation of n<l\il'YuU';<, . These are found in Titus 3:5 and Matthew 19:27-28 _

In this case, regeneration is a 1\"") ~.;il/rl!.~,,,,I/. However, in other cases we find references

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W initially f when 1 began working on this, I used "regeneration" in some contexts to refer to a "regeneration process" (which could also be called the Order of Salvation, or Process of Salvation). Later the distinction between regeneration vs. conversion vs. justification is expounded upon. THe point here is that throughout this article, there will be varied uses of the word regeneration, (usually it can be interchanged with Process of Salvation, rather than conversion).

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to "conversion" and "be converted (Luke 22:32, Acts 3:19). And in other cases the

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reference is to "new creature" (II Cor 5:17) or "new man" ({r"'l;I,) or to be renewed in

"both mind and body" (Rom 12:2). And, of course, Matt 18:3 says "except ye turn and become a little child, ye shall not enter the kingdom of God" One author says that" surely Jesus had reference in these words to a definite crisis experience ... " (Price, 58). Or as

Dr. Godbey says, "While it is impossible for me to kill old Adam in my heart either suddenly or gradually, I can, in the twinkling of an eye, tum him over to an omnipotent Adam the Second, who, pursuant to my faith, will kill him before I can open my eye to see him fall. So the way you kill all the evil in your heart is simply to trust for it ... " (Price 68).

Of course one of the questions at stake is whether man as sinner can make a "choice" to be converted, or regenerated, or whether it is simply a matter of good fortune (ie to be elect or not). The Arminius /Calvinism debate however, is not the main topic of this paper. The assumption of this author is that regeneration is a necessary aspect of spiritual growth whether one is Arminian or Calvinist or other. The difference in some cases may be that there is confusion or debate between how conversion or regeneration

operates (recognizing the fact that there is a difference between the two terms which shall be addressed later,) and the fact that some differentiate between "instantaneous sanctification" as opposed to "progressive sanctification." (Price 73). The latter referring to a slow but gradual turning towards God and away from sin, while the former, a sudden "lightning-bolt" radical transformation (such as Paul experienced onto road to Damascus). Nonetheless, even with Paul's conversion, it is clear that there was a

continual struggle against the "old man" ( Rom 7).

Thus, to say one or the other is the only way to experience regeneration would be to deny the validity of a number of Christian experiences. Another question surrounding regeneration, is to ask whether baptism is a validating symbol (as opposed to a

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necessity) of regeneration. One question asked by some is "if the Christian is regenerated as a result of the work of the Holy Spirit in baptism, why the need to pray, 'forgive us our trespasses '? " I'" .Augusiine's solution for this was that "Baptism washes away all sins but not the infirmity which the regenerated man resists when he fights the good fight ... " (Oneill, 491). Oneill also refers to J. Wesleys thoughts on regeneration who said "Baptism is not the new birth ... [it] is external, the other one internal ... the new birth does not always accompany baptism (491).

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This would seem to be stating the obvious, but then in the opinion of some, the two are one and the same. This may be more true, especially in the case of adult baptism where the choice to be baptized is made after a regeneration experience,but it does not hold true to infant baptism. Furthermore, adult baptism is a public symbol for a regeneration/conversion experience, not the actual regeneration experience itself.

Or, as Cyril of Jerusalem once said, "if you pretend, men will indeed baptize you, but the Spirit will not baptize you ... with faith, the Holy Spirit will bestow grace ... " (Ceril95). While Augustine believed one needed both infant baptism and adult conversion (Toon 83). Others (Aquinas, Chrysostom, Luther, Cyril, Calvin, et. al) all had a wide range of thoughts about this topic and, as with the Communion debate leaned in one way or another towards baptism as symbolic versus baptism as necessary.

Ordo Salutis----Another way of placing these ideas in order is torefer to the Ordo Salutis. This aspect of theological thought attempts to clearly delineate between the various modes of the regeneration process, or the Order of Salvation as it might be more commonly referred, and addresses the matters of correct chronology in the process. Berkhof notes that "when we speak of regeneration .. it is as a process ... God does not impart the fullness of His salvation to the sinner in a single act ... (416). And he goes on to say that "Scripture seems to be both autosoteric and heterosoteric ... "(423). This auto (or

theo}soteric vs. heterosoteric debate is largely what defines a number of theological issues over the ages.s Bavinck, in regards to the Ordo, emphasizes "three blessings": in the first, Christ restores right relations with man. Second, Christ renews man in imago Deus, and third, he preserves man (instills perseverance). He then applies the prophet, priest, king motif to the three stages, respectively. I, for one, affirm the Calvinist Ordo, but within that Ordo, I believe there is a wide range for individual

experiences.

Conversion and regeneration is an experience that happens on an individual basis in individual ways. Again, some raise the question of how this occurs----noting the

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(katabaino) distinction. The latter is a descent of

the Spirit upon man, while the former refers to an ascent from water. Such a distinction would support the heterosoteric/autosoteric dualism. Some might say that the former is ceremonial, while the latter is integral. However, this needs to be addressed as wel1. The main concern, as P. Toon in Born Again states is that "[the Bible, or Acts] presumes all who are truly converted have in some sense or another also received the Holy

Spirit ... "(21).

A further question regarding conversion/regeneration /justification is to examine the OT /NT connection. There are a number of references to Spirit in the Old Testament. Beginning in Genesis 2:7 there is the first mention o&')~1 n ~ ~ 1 (life) "God breathed life./I Then, in Jeremiah 31"31-34 there is a reference to the fact that God "will make a new covenant law in minds and on hearts." And further, in Ezekiel there is the "dry bones" passage (Ezek 37:1-14) accompanied by references to the New Spirit (Ezek 11:19-20; 36:25-27). The difference (between that of the Old versus New Testament) being, as Toon notes, that" the Spirits presence with the faithful was more in nature of always being available, rather than permanently living within ... "(60) Or, as one scholar notes, "it seems that the needfor individual regeneration in the Old Testament is given with the context of the

q the question being, of course, what comes first, man's response or God's action(s)? Here lies the fundamental distinction between Calvinism versus Arminianism (and others within that spectrum).

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need for national regeneration ... If(N.R. Guilley 659). However, some scholars also ill.dicate that the national aspect is simply overlooked in the New Testament.

Returning to the theological perspectives of notable Reformation -era thinkers, it is important to note what some of these thinkers considered to be the important aspect of regeneration. Calvin, for example, considered regeneration to "consist in two parts, namely that we renounce ourselves .iie kenosis) ... and secondly, that we follow the light of God as directed btj the Holy Spirit ... "(Fisher (112-117). Luther taught that God's chief work within his elect is regeneration, recreating them in his own image ... (imago dei ) (Toon 103) a. According to Toon, Luther believed that before regeneration takes place in the adult, there will have been a period of preparation in which the Holy Spirit has caused a sense of conviction and sorrow for sin and a desire for a right relationship ... (104). And Calvin, according to TOOll, said that 1/ as long as the child baptized is included in the divine decree of election, the life & repentance, mortification and unification will begin sooner or

later ... "(104).b The main difference between Luther and Calvin was that the former believed baptism to be essential, while the latter allowed for the possibility of grace without baptism (especially in such a case of early infant death, such as before there was an opportunity for baptism). But then this is a departure from the main point. a2

Emil Brunner in his dogmatics has been known to differentiate between regeneration and conversion by noting that the former is passive, while the latter is active (145). And Spener in his Pia Desideria wrote that "our whole Christian religion consists in the inner man, or new man whose soul is faith and whose expressions are fuits afliJe.,," (Spener 116).

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Auguste Francke, the great pietist, said that "when a person recognizes his sinful

a Toon's reference here is P. Althaus The Theology of Martin Luther (234-242, 353-374)Fortress 1966 b Here, Toon's reference is Calvin's Institutes (2.3.6-7; 3.3.5, 15)

a2 And at this point it should be noted that within the realm of the question of regeneration, the nature of ~must be examined as well Moffat notes that, lithe grace of Jesus Christ implies forgiveness and moral renewaL it is for all [believers] I not only as a privelege, but as a moral deman which obliges Christians to, without exception, take sin and evil seriously (312).

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nature not only outwardly and according to appearaIlCe, but also inwardly, feeling the bite of the snake in the heart and wrath of God in conscience, becomes aware of what an abomination sin is, there the person truly sees according to the grace and mercy of God" (Sattler 133- 153). Meanwhile the Grand Itinerant himself, said, that regeneration is

"not only outward profession but inward change and purity of heart and cohabitation of the Holy Spirit ... receiving spiritual virtue from hun{bly receiving the blessed [ness] of the Holy Spirit ... rr (Whitefield 496-96)c

Thus, the question of whether regeneration is simply a concept symbolized by baptism

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or whether it is a living organic process is made clear by almost all the great

theologians of history who affirm with great passion the fact that regeneration is a imler reality! (but also collective)! However, the question of chronology,or Ordo Salutis, remains. When, how, and why does the regeneration process occur in some, while not in others? Even the Bible leaves some latitude for the nature of regeneration and the "arbitrariness" of the Holy Spirit. For example, TIL Acts 19 the question is asked, "Did

you receive the Spirit when you belieoed?" In response to this some advocates of instantaneous conversion point to the thief on the cross as the primary example of such rebirth. However, as Pawson, in Normal Christian Birth points out, "[such a] simplistic view cf initiaiion is not borne out by other key verses ... " (Acts 2:38, Acts 19:1-6).

Interestingly, Pawson also notes that there is a difference in meaning when the Holy Spirit is referred to with the definite article "the" as opposed to without. He says, that when Holy Spirit is referred to without the definite article, "it marks an operation, or

C In contrast with l1l.any of the Reformers, Whitefield advocated instantaneous conversion. On the conversion of Zaccheus: It would seem that Zaccheus was under soul distress but a little while; "perhaops, " says Guthrie ... "not above a quarter of an hour" I (Whitefield) add, perhape not so long; for as one observes, sometimes the Lord Jesus delights to deliver speedily ... " (Gillies)

1 Moltmann notes that neither the Reformation nor thePietistic and reviviaiist theologian considered cosmic regeneration. They always viewed regeneration fromthe very outset as something that happens in human beings themselves ... They saw rebirth only as aninward, personal experience ... "(145)

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manifestation, 01' gift of the Spirit, and not the personal Spirit..."(119). Again, however, dogmatic advocates of instantaneous conversion and necessity of the Holy Spirit as a mark of the believer point to versus such as Romans 8:9 which says, " ... and if anyone does not have the Spirit of Christ, he does not belong to Christ ... " Pawson, however, argues that this passage, like the thief on the cross passage, needs further clarification. He says that in this context, Paul assumes the audience has already received the Spirit but perhaps do not "have" the spirit in the sense that continuity is lacking, which is what

(exeto) in Greek implies. That is, these are believers who have been once

blessed by the Spirit (or justified), but the continuance of the heterosoteric response is lacking, and the possibility of total relapse is all too real. Pawson further implies that loss of sanctification existentially does not necessarily entail loss of salvation(195). Thus, while the doctrine of assurance assures one confirmed in Christ of eternal salvation (or perseverance of the-saints), it does not assure the abiding earthly indwelling of the

Spirit. The question remains, how far can one go in neglecting the Spirit, in nurturing (or lack of)the heterosoteric aspect of regeneration without endangering one's salvation? 2

A more integral perspective on regeneration comes from H. Burkhardt. In Biblical Doctrine of Regeneration Burkhardt notes the "simultaneous" aspect of being regenerated, saying that a Christian is "simui justus et peccator" , and also refers to the "battle If (noted earlier)which is depicted in Romans 7as an example of such a struggle. One could further describe the sinner (in relation to sanctification/justification) as peccaior in re et iustus in spe ( a sinner in fact righteous in hope); and even further partirn peccaior a partim iustus (partly sinner, partly righteous) (Multrnann 164).

2 Some would say this is a moot point, a questiononly anunbeliever would ask. Others point to Hebrews as a warning about the dangers of apostasy. Others poini to the same text in defense of God's faitfhfulness

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While many of the great Christian theologians over time have spoken movingly of the power of the Holy Spirit and the power of regeneration, Burkhardt, (et. al.) prefers to note the abiding potential of Spirit (and/or lack of) within the regenerated person. He notes the danger of a simplistic view of regeneration that can lead to "false judging,[ "that can] become especially acute wherever that distinction hinges on outioard expressions of

lifestyle ... " What criteria then, he asks? (3S)

However, he does note that in some cases regeneration is accompanied by a renewed longing for the Word of God, for prayer, and for fellowship'. Furthermore, he, like others, differentiates between regeneration versus conversion as the former being unilateral while the latter is bilateral. This again raises the issue of distinction between conversion versus regeneration (or conversion versus justification). In other sources regeneration is given a different emphasis according to a different perspective. It notes that Liberation Theology emphasizes "regeneration as an educational process ... " Dialectical Theology, on the other hand, emphasizes "regeneration as a trans-subjective word

encounter ... "(ie dialogue). Revolutionary theology notes "regeneration as social renewal ... " And SystematicTheology places "regeneration as the beginning of Christian lives, same as conversion." Here, in many settings regeneration is used synonymously with

revelation .. That is, wherever, whenever, and however, the point-of-contact is made, it is this point when regeneration begins.

In regards to the above several distinctions need to be made. Not only do these competing theologies differ on a distinction between conversion versus regeneration, they differ altogether on what constitutes regeneration (as determined by the mode of revelation). First in regards to regeneration/ conversion----Charnock, in Doctrine of Regeneration notes that /I conversion is as natural to a regenerate man as motion is to a living body ... "(90).

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The essential distinction, it seems between conversion as opposed to justification is that the latter is a passive reception of the Spirit given by God because of faith and grace. Y The former, when differentiated from the latter, is noted as a conscious or natural outflowing of the Spirit which was affected by the initial justification. Another way of looking at it would be to make an analogy between the faith/works dichotomy. Faith without works is dead. But works without faith is also meaningless Garnes vs. Galatians controversy) . Similarly, justification without conversion, while it does not (may not) entail loss of salvation, usually the two accompany each other. However,

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because of fall and the way the world is today there are exceptions. Again, the

distinction between justification and sanctification becomes relevant. In addition to the fact that justification is a theocentric activity, sanctification has a number of connotations. Multmann says that in sanctification, there are four essential parts: 1) one rediscovers sanctity of life and divine mystery of creation; 2) reverence for life; 3) renunciation of violence; and 4) search for harmonies and accords of life. He goes on to say that" sanctification is an act for God in us and for us, like justification and calling. The people who God justifies/ he also sanctifies ... " (174). Multrnann, however, makes a further distinction between a theo-- vs. hetero-- aspect of sanctification. The difference, he says, is that sanctification has a theological aspect (God's action) as well as an anthropological aspect (man's action). These two separate but related actions are often confused. Berkhof notes that even Barth "virtually confuses justification and sanctification ... " (537).

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Berkhof simply notes that "sanctification differs from regeneration in that man can/and

is duty bound to strive for ever increasing sanctification, by using the means which God has places at his disposal...[he goes on to note that this can be] a lengthy process ... [later noting that ultimate sanctification is not until after life on earth]. 3

Y But then maybe that is one way of distinguishing between the heiero v: thea components of regeneration. One could say that there is an element of justification by grace (which is unilateral) and on the other hand there is an element of justification by faith (which could be considered bilateral).

3 Here, the already/not yet motif applies to the sanctification process, not justification. This "process" emphasis would concur with the prophet, priest, king idea of regeneration.

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Because of this fall, and the potential for relapse, it is necessary to return to the idea of a concept of regeneration which emphasizes a positive renewal, at the same time there is a always abiding presence of a "dark side." Modern writers such as A. Solzhenitsyn addressed this issue. And as Calvin says, "regeneration is effected by a means offaith to form us anew to deliver the people from bondage (Calvin Institutes 1509-516) ) yet still

allows sin to remain in the saints until they are free from their mortal frame ... " Further, Calvin, according to Lane, advocates a doctrine of progressive sanctification saying that regeneration "is not accomplished in a moment but by uninterrupted, sometimes even slow

progress ... (ibid).

Or, even though, according to some, he is in such dire confusion about justification as opposed to sanctification, one can turn to KBarth for a dramatic description of his conception of regeneration battle (or lack of): "even in the Christian the old man is quite unambiguously the old man. .. not a herald and precursor and partner of the new ... in the sense described he is in bondage ... the old man is stupid, inhuman, dissipated, and discontented ... never chooses the right, only the wrong ... Within the limitations, the Christian is himself a practical non-Christian. Freedom and bondage clash in one and the same man and his freedom as a new man in Jesus and his bondage as an old man ... "(Barth 497). Barth goes on to note that between the two, "there is no tertium, no bridge, no mediation or synthesis between them ... "

Earths thought on this topic, however, is not echoed by others. Other theologians (or

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psychologists as it may be) place a greater emphasis on the reconciling aspect of

regeneration---that regeneration is a "process, gradual or sudden i by which a self hitherto divided becomes un{fied ... "( James 189) Others, such as Schliermacher, again, according to Berkhof, emphasize a new birth, due to the "Christian spirit of the community ... "(467}. And still others emphasize a psychological definition, noting a three-part process of