Who agrees with Regeneration defined below and who disagrees and why ?
This comes from Louis Berkhof's
Manual of Christian Doctrine
1. The Meaning of the Term "Regeneration."
The word "regeneration" is not always used in the same sense. Calvin employed it in a very comprehensive sense, to denote the whole process of man's renewal, including even conversion and sanctification. In our confessional standards it serves to designate the beginning of man's renewal in the new birth plus conversion. At the present time it is used in a far more restricted sense, to denote the divine act by which the sinner is endowed with new spiritual life, and by which the principle of that new life is first called into action. Sometimes it is employed in an even more limited sense, as a designation of the implanting of the new life in the soul, apart from the first manifestations of this life. In this sense of the word regeneration may be defined as that act of God by which the principle of the new life is implanted in man, and the governing disposition of the soul is made holy.
2. The Essential Nature of Regeneration.
The following particulars serve to indicate the essential nature of regeneration:
a. It is a Fundamental Change.
Regeneration consists in the implanting of the principle of the new spiritual life in man, in a radical change of the governing disposition of the soul. In principle it affects the whole man: the intellect, I Cor. 2:14, 15; II Cor. 4:6; Eph. 1:18; Col. 3:10—the will, Phil. 2:13; II Thess. 3:5; Heb. 13:21;—and the emotions, Ps. 42:1, 2 Matt. 5:4; I Pet. 1:8.
b. It is an Instantaneous Change.
The assertion that regeneration is an instantaneous change implies two things: (1) that it is not a work that is gradually prepared in the soul; there is no intermediate stage between life and death; and (2) that it is not a gradual process like sanctification, but is completed in a moment of time.
c. It is a Change in the Sub-conscious Life.
Regeneration is a secret and inscrutable work of God that is never directly perceived by man, but can be perceived only in its effects. Naturally, man may be directly conscious of a change in cases where regeneration and conversion coincide.
3. The Relative Order of Calling and Regeneration.
The order in which calling and regeneration stand to each other may best be indicated as follows: The external call in the preaching of the Word, except in the case of children, precedes or coincides with the operation of the Holy Spirit in the production of the new life. Then by a creative act God generates the new life, changing the inner disposition of the soul. This is regeneration in the restricted sense of the word. In it the spiritual ear is implanted which enables man to hear the call of God to the salvation of his soul. Having received the spiritual ear, the call of God is now brought home effectively to the heart, so that man hears and obeys. This effectual calling, finally, secures the first holy exercises of the new disposition that is born in the soul. The new life begins to manifest itself and issues in the new birth. This is regeneration in the broader sense and marks the point at which regeneration passes into conversion.
4. The Necessity of Regeneration.
Scripture does not leave us in doubt about the necessity of regeneration, but asserts this in the clearest terms, John 3:3, 5, 7; I Cor. 2:14; Gal. 6:15. Cf. also Jer. 13:23; Rom. 3:11; Eph. 2:3. This necessity also follows from the sinful condition of man. Holiness or conformity to the divine law is the indispensable condition of securing the divine favour, attaining peace of conscience, and enjoying fellowship with God, Heb. 12:14. Now the natural condition of man is exactly the opposite of that holiness which is so indispensable. Consequently, a radical internal change is necessary by which the whole dispensation of the soul is altered.
5. The Use of the Word of God as an Instrument in Regeneration.
The question is often raised, whether the Word, that is, the word of preaching, is instrumental in the implanting of the new life, in regeneration in the most restricted sense of the word. Since regeneration is a creative act of God, and the word of the gospel can only work in a moral and persuasive way, it would seem that this cannot very well be instrumental in implanting the new life in man. Such an instrument has no spiritual effect on those who are still dead in sin. To assert its use would seem to imply a denial of the spiritual death of man, though this is not intended by those who make the assertion. Moreover, regeneration takes place in the sphere of the sub-conscious life, while the truth addresses itself to the consciousness of man. And, finally, the Bible clearly intimates that man is enabled to understand the truth only by a special operation of the Holy Spirit, Acts 16:14; I Cor. 2:12-15; Eph. 1:17-20. It is often said that Jas. 1:18 and I Pet. 1:23 prove that the Word is used as an instrument in regeneration. But it is certain that James is speaking of regeneration in a broader sense, as including the new birth or the first manifestations of the new life, and in all probability this is also the case with Peter. And in that more inclusive sense regeneration is undoubtedly wrought through the instrumentality of the Word.
6. Regeneration Exclusively a Work of God.
God is the author of regeneration. It is represented in Scripture as the work of the Holy Spirit directly and exclusively, Ezek. 11:19; John 1:13; Acts 16:14; Rom. 9:16; Phil. 2:13. This means that in regeneration God only works, and there is no cooperation of the sinner in this work whatever. The Arminians do not agree with this view. They speak of a cooperation of God and man in the work of regeneration. In their estimation the spiritual renewal of man is really the fruit of man's choice to cooperate with the divine influences exerted by means of the truth. Strictly speaking, they regard the work of man as prior to that of God. Man can resist, but he can also yield to the influences of the Holy Spirit.
hope this helps !!!
This comes from Louis Berkhof's
Manual of Christian Doctrine
1. The Meaning of the Term "Regeneration."
The word "regeneration" is not always used in the same sense. Calvin employed it in a very comprehensive sense, to denote the whole process of man's renewal, including even conversion and sanctification. In our confessional standards it serves to designate the beginning of man's renewal in the new birth plus conversion. At the present time it is used in a far more restricted sense, to denote the divine act by which the sinner is endowed with new spiritual life, and by which the principle of that new life is first called into action. Sometimes it is employed in an even more limited sense, as a designation of the implanting of the new life in the soul, apart from the first manifestations of this life. In this sense of the word regeneration may be defined as that act of God by which the principle of the new life is implanted in man, and the governing disposition of the soul is made holy.
2. The Essential Nature of Regeneration.
The following particulars serve to indicate the essential nature of regeneration:
a. It is a Fundamental Change.
Regeneration consists in the implanting of the principle of the new spiritual life in man, in a radical change of the governing disposition of the soul. In principle it affects the whole man: the intellect, I Cor. 2:14, 15; II Cor. 4:6; Eph. 1:18; Col. 3:10—the will, Phil. 2:13; II Thess. 3:5; Heb. 13:21;—and the emotions, Ps. 42:1, 2 Matt. 5:4; I Pet. 1:8.
b. It is an Instantaneous Change.
The assertion that regeneration is an instantaneous change implies two things: (1) that it is not a work that is gradually prepared in the soul; there is no intermediate stage between life and death; and (2) that it is not a gradual process like sanctification, but is completed in a moment of time.
c. It is a Change in the Sub-conscious Life.
Regeneration is a secret and inscrutable work of God that is never directly perceived by man, but can be perceived only in its effects. Naturally, man may be directly conscious of a change in cases where regeneration and conversion coincide.
3. The Relative Order of Calling and Regeneration.
The order in which calling and regeneration stand to each other may best be indicated as follows: The external call in the preaching of the Word, except in the case of children, precedes or coincides with the operation of the Holy Spirit in the production of the new life. Then by a creative act God generates the new life, changing the inner disposition of the soul. This is regeneration in the restricted sense of the word. In it the spiritual ear is implanted which enables man to hear the call of God to the salvation of his soul. Having received the spiritual ear, the call of God is now brought home effectively to the heart, so that man hears and obeys. This effectual calling, finally, secures the first holy exercises of the new disposition that is born in the soul. The new life begins to manifest itself and issues in the new birth. This is regeneration in the broader sense and marks the point at which regeneration passes into conversion.
4. The Necessity of Regeneration.
Scripture does not leave us in doubt about the necessity of regeneration, but asserts this in the clearest terms, John 3:3, 5, 7; I Cor. 2:14; Gal. 6:15. Cf. also Jer. 13:23; Rom. 3:11; Eph. 2:3. This necessity also follows from the sinful condition of man. Holiness or conformity to the divine law is the indispensable condition of securing the divine favour, attaining peace of conscience, and enjoying fellowship with God, Heb. 12:14. Now the natural condition of man is exactly the opposite of that holiness which is so indispensable. Consequently, a radical internal change is necessary by which the whole dispensation of the soul is altered.
5. The Use of the Word of God as an Instrument in Regeneration.
The question is often raised, whether the Word, that is, the word of preaching, is instrumental in the implanting of the new life, in regeneration in the most restricted sense of the word. Since regeneration is a creative act of God, and the word of the gospel can only work in a moral and persuasive way, it would seem that this cannot very well be instrumental in implanting the new life in man. Such an instrument has no spiritual effect on those who are still dead in sin. To assert its use would seem to imply a denial of the spiritual death of man, though this is not intended by those who make the assertion. Moreover, regeneration takes place in the sphere of the sub-conscious life, while the truth addresses itself to the consciousness of man. And, finally, the Bible clearly intimates that man is enabled to understand the truth only by a special operation of the Holy Spirit, Acts 16:14; I Cor. 2:12-15; Eph. 1:17-20. It is often said that Jas. 1:18 and I Pet. 1:23 prove that the Word is used as an instrument in regeneration. But it is certain that James is speaking of regeneration in a broader sense, as including the new birth or the first manifestations of the new life, and in all probability this is also the case with Peter. And in that more inclusive sense regeneration is undoubtedly wrought through the instrumentality of the Word.
6. Regeneration Exclusively a Work of God.
God is the author of regeneration. It is represented in Scripture as the work of the Holy Spirit directly and exclusively, Ezek. 11:19; John 1:13; Acts 16:14; Rom. 9:16; Phil. 2:13. This means that in regeneration God only works, and there is no cooperation of the sinner in this work whatever. The Arminians do not agree with this view. They speak of a cooperation of God and man in the work of regeneration. In their estimation the spiritual renewal of man is really the fruit of man's choice to cooperate with the divine influences exerted by means of the truth. Strictly speaking, they regard the work of man as prior to that of God. Man can resist, but he can also yield to the influences of the Holy Spirit.
hope this helps !!!
