The author discusses in detail the teachings around the subject of regeneration. Included are discussions on its necessity, what it is and means to the believer, and the results of the process of regeneration. The author dutifully addresses many terms to do with regeneration, including spirit, flesh, illumination, degeneration, and fallen nature.
What does 1 John 5:1 teach about regeneration? Does this text prove that regeneration precedes faith, and does it teach an order of salvation? This article argues from linguistic insights against such an interpretation, noting that it is questionable whether the tenses in 1 John 5:1 suggest any chronological or causal relationship between faith and regeneration. The distinctive and crucial role of faith in 1 John's theology is duly noted.
How does regeneration and the believer’s justification by faith relate to the believer’s union with Christ? Chapter 30 explores how the Puritans answered this question. The authors consider the chief blessing that Christians receive, faith, and thus union with Christ as it relates to the ordo salutis (order of salvation).
The essence of regeneration is our conformity to the image of Christ. This has its beginnings in this life, and is witnessed through the struggle with sin.
In regeneration God illuminates the understanding, elevates the heart, emancipates the will, and rectifies the conduct. These are the four effects of regeneration that this article explains.
The nature of regeneration is that the Christian receives a new life that results in his faculties being changed and given new direction in their properties, qualities, and inclinations. Let this article explain.
The natural degeneration of man, his total depravity, and his alienation from God are what make regeneration necessary. This is what the article explains.
Any view that sees regeneration as a mechanical process that can be performed by man falls under decisional regeneration. This article argues that such a view of regeneration has departed from the true teaching of Scripture. It shows how this is so by looking at counselling, altar calls, theology, and preaching.
The Introduction is a reminder of the historic Synod Utrecht of the Reformed Churches in the Netherlands in 1905 and the contributions of Abraham Kuyper and Herman Bavinck’s theology to the debates at that time. Bavinck’s book on calling and regeneration is placed in its historic and theological context.
This Introduction defines regeneration to show how the salvation of sinners is initiated and continued by God.
This Introduction calls attention to current discussions about the sovereignty of the grace of God displayed in his effectual calling through the gospel and regeneration through the Holy Spirit (monergism). This monergism stands in direct opposition to synergistic views of salvation where man fully participates in his salvation.
The nature of the unregenerate person makes it impossible for him to seek salvation and regeneration in God. Only the one who has been regenerated can have a true hunger for God.
This article shows that no unregenerate person can seek the Lord for salvation; therefore, seeking the Lord is a result of regeneration.
The natural man is spiritually dead, and must receive regeneration of the heart. This new heart has a new life flowing from it with a desire for a new kind of food.
This article looks at the use of the word 'regeneration' in the Bible and the confessions, showing that this word highlights the wonder of the life-giving work of the Holy Spirit.
Until recently the phrase "conversion experience" could be heard everywhere in the Christian world. Though this term may have fallen into disuse of late, the concept of some type of emotional, psychological or religious "experience" marking the initiation of the believer into a relationship with Jesus Christ, remains an important part of modern Evangelical theology.