Academic literature on the topic 'Conversion Regeneration (Theology)'

AbstractIn this article, Menzies notes that Reformed theologians have tended to read Luke's writings in the light of Paul's epistles. As a result, their theological reflection on the Spirit has centered more on his work in the Word and sacraments, the 'inner witness' of the Spirit, and less on his mission to the world. Additionally, this methodology has encouraged Reformed scholars to associate the Pentecostal gift (i.e. Spirit baptism) with conversion and regeneration. However, through an examination of key passages in Luke-Acts, Menzies argues that Luke has a unique contribution to make to a holistic biblical theology of the Spirit. Luke's understanding of baptism in the Holy Spirit is different from that of Paul. It is missiological rather than soteriological in nature. The Spirit of Pentecost is, in reality, the Spirit for others - the Spirit that compels and empowers the church to bring the 'good news' of Jesus to a lost and dying world. It is this Lukan, missiological perspective that shapes a Pentecostal understanding of baptism in the Holy Spirit. Menzies concludes that the clarity and vigor of Luke's message is lost when his narrative is read through Pauline lenses. Luke has a distinctive voice and it is a voice the church needs to hear.

Religion is a major institution in society and for many, affiliation with a religious group shapes the way they view the world and the way they interact with other formal and informal institutions within society. In addition, particular behaviors are present during the processes an individual goes through when deciding to leave or switch their religious affiliation.There are a variety of new affiliations that these disaffiliated individuals can make. One alternative religious group that disaffected members of the LDS Church (Mormons) can form a new affiliation with is Evangelical Christianity, often referred to as the "Born Again Movement". This pattern of switching from one sect to another is the most dramatic form of switching as both the LDS Church and Evangelical Christianity are exclusive in nature.By focusing on this unique and exclusive form of switching, from Mormonism to Evangelical Christianity, the various reasons for disaffiliation and subsequent conversion, and the processes involved in switching can be understood.

This dissertation examines the doctrines of effectual calling and regeneration and argues that the biblical view is that God's saving grace is monergistic - meaning that God acts alone to effectually call and monergistically regenerate the depraved sinner from death to new life - and therefore effectual calling and regeneration causally precede conversion in the ordo salutis, thereby ensuring that all of the glory in salvation belongs to God not man. Stated negatively, God's grace is not synergistic - meaning that God cooperates with man, giving man the final determative power to either accept or resist God's grace - which would result in an ordo salutis where regeneration is causally conditioned upon man's free will in conversion and, in the Calvinist's opinion, would rob God of all of the glory in salvation. Chapter 1 introduces the monergism-synergism debate by placing it within the contemporary evangelical context. Chapter 1 not only introduces the debate between Calvinists and Arminians but also introduces the recent attempt of modified views to present a via media between the two. Chapter 1 also presents the thesis and explains the parameters and presuppositions of the dissertation. Chapter 2 examines the doctrine of monergism within the Reformed tradition. Rather than an exhaustive survey, chapter 2 selects some of the most important representatives from the Reformed tradition including: Augustine, John Calvin, the Canons of Dort, and the Westminster Confession. In discussing these figures and confessions, chapter 2 provides the historical and theological context in which the Reformed argued against the synergists of their own day. Chapter 3 turns to a biblical and theological defense of total depravity and effectual calling. Chapter 3 first begins with a biblical defense of total depravity and spiritual inability, as well as a brief discussion and utilization of Jonathan Edwards' understanding of free will (the freedom of inclination). Chapter 3 then seeks to argue for the thesis presented in chapter 1 by showing from Scripture that the Calvinist view of effectual calling is biblical. Chapter 4 continues the argument from chapter 3 by focusing in on the doctrine of regeneration. Chapter 4 argues that regeneration is monergistic rather than synergistic, meaning that God's grace in regeneration is not contingent on the will of man to believe but God's grace works alone. Therefore, faith and repentance are the result not the condition of regeneration in the ordo salutis. Chapter 5 seeks to give an accurate and fair presentation of the Arminian view(s), giving attention to the theological nuances among Arminians. Chapter 5 shows that there is diversity within Arminianism, so that there are those who hold to a "classical Arminian" view and there are those who hold to a Semi-Pelagian view. However, chapter 5 demonstrates that both views end up in the same place, namely, affirming the doctrine of synergism which makes God's grace contingent upon man's will. Chapter 6 is a biblical and theological critique of the Arminian view. Chapter 6 shows that the Arminian doctrine of synergism is not found in Scripture, contradicts Scripture, and robs God of all his glory in salvation. Chapter 7 turns from the Arminian view to examine recent modified attempts to pave a middle way between Calvinism and Arminianism. Chapter 7 shows specifically that attempts at a middle way borrow from Arminianism and consequently fall prey to an erroneous interpretation of Scripture. Chapter 7 shows that a middle way is biblically impossible and it also robs God of all his glory in salvation. Chapter 8 concludes the dissertation by restating the thesis, summarizing the biblical data, and arguing that only the Calvinist view can preserve the glory of God to save sinners. Three appendixes conclude the dissertation. Appendix 1 examines the Arminian and Calvinist views of the love of God and argues that divine love in Scripture is far more complex than the Arminian makes it out to be. God not only has a universal love for all people but a special, particular, and efficacious love only for the elect. Appendix 2 examines the Arminian and Calvinist views of the will of God and argues once again that the will of God in Scripture is far more complex than the Arminian makes it out to be. Scripture shows, it is argued, that God not only has a moral or preceptive will as well as a will of disposition but also a will of decree by which he effectually ordains all that comes to pass. Appendix 3 looks at the relationship between effectual calling and regeneration in the Reformed tradition and the diversity that exists among the Reformed as to how exactly describe this relationship. Appendix 3 presents and critiques each view, but pays particular attention to Michael Horton's recent proposal for "covenant ontology and effectual calling."

This chapter addresses the Anabaptist theology of the sacraments of Menno Simons. The way the Anabaptists viewed the sacraments took considerable courage because it could be life-threatening and lead to their martyrdom. Nevertheless, Simons advocated personal conversion and regeneration versus simply participating in the institutional church, believers’ baptism versus infant baptism, and all believers receiving both the bread and wine at Eucharist versus only clergy receiving the wine. Moreover, he maintained that baptism “accomplished nothing in sacramental terms” but was rather an act of obedience to Jesus’s command and example. Eucharist in his view did not involve any “re-sacrificing” of Christ, nor did the bread and wine undergo transubstantiation into the Body and Blood of Christ—rather, it was an expression of the love of God for the church. Thus the sacramental theology of Menno Simons and the Anabaptists could essentially be deemed non-sacramental.

This overview chapter for the third part of the book covers theologies of sacraments in the context of the development of modernity in the eighteenth to twenty-first centuries. It explores the relationship of sacraments to the ideas of conversion and regeneration, particularly in the ministries of eighteenth-century pastors Jonathan Edwards and John and Charles Wesley. Sacramental theology in the nineteenth century is addressed in relation to the First Vatican Council (1868), the Oxford Movement, and the writing of Friedrich Schleiermacher. Twentieth-century theologies of the sacraments are described in terms of what transpired at the Second Vatican Council (1962) and the 1982 document Baptism, Eucharist, and Ministry from the World Council of Churches, as well as the work of theologians Henri de Lubac, Hans Urs von Balthasar, and Alexander Schmemann. All these perspectives contribute to what is often emphasized in theologies of the sacraments in the twenty-first century, that “the things the church does in the liturgy, including the sacraments, already implicitly contain the things we believe about God and therefore should be a foundational starting point for thinking about who God is.”

As life approaches expectancy and senescence actualizes, the regenerative capacity of the vital organs and their functionality is reduced. Such a reality gives rise the need to identify with a better purpose in life. Religion and spirituality assume a central role in the wellness and healthcare in such circumstances. Although societies and civilizations differ in their religious and spiritual orientations, all peoples everywhere ascribe to some God or gods. The globalization of religion was initiated sometime between the late Bronze Age and late classical antiquity. The pivotal point was characterized by a conversion from polytheism, or primary religions as practiced by the Ancient Egyptians; Phoenicians; Babylonians; Greek; and Romans on the one hand, to monotheism—secondary religions characterized by the worship of one supreme God. Religion and spirituality has now become the one and remaining source of solace for the terminally ill.