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(Redirected from First work of grace) Evangelical Christian term This article is about the Christian term. For other uses, see Born Again. "New birth" redirects here. For other uses, see New Birth.

To be born again, or to experience the new birth, is a phrase, particularly in evangelical Christianity, that refers to a "spiritual rebirth", or a regeneration of the human spirit. In contrast to one's physical birth, being "born again" is distinctly and separately caused by the operation of the Holy Spirit, and it occurs when one surrenders their life to Christ (John 3:5, Titus 3:5). While all Christians are familiar with the concept from the Bible, it is a core doctrine of the denominations of the Anabaptist, Moravian, Methodist, Baptist, Plymouth Brethren and Pentecostal churches along with evangelical Christian denominations. These Churches stress Jesus's words in the Gospels: "Do not be astonished that I said to you, ‘You must be born from above.’" (John 3:7). (In some English translations, the phrase "born again" is rendered as "born from above".) Their doctrines also hold that to be "born again" and thus "saved", one must have a personal and intimate relationship with Jesus Christ.

The term born again has its origin in the New Testament. In the First Epistle of Peter, the author describes the new birth as taking place from the seed which is the Word of God. In the Gospel of Luke, Jesus himself refers to the Word of God as the seed.

In contemporary Christian usage and apart from evangelicalism, the term is distinct from similar terms which are sometimes used in Christianity in reference to a person who is, or is becoming, a Christian. This usage of the term is usually linked to baptism with water and the related doctrine of baptismal regeneration. Individuals who profess to be "born again" (meaning born in the "Holy Spirit") often state that they have a "personal relationship with Jesus Christ".

Origin

The term is derived from an event in the Gospel of John in which the words of Jesus were not understood by a Jewish Pharisee, Nicodemus:

Jesus replied, "Very truly I tell you, no one can see the kingdom of God unless they are born again." "How can someone be born when they are old?" Nicodemus asked. "Surely they cannot enter a second time into their mother's womb to be born!" Jesus answered, "Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit."
— Gospel of John, chapter 3, verses 3–5, New International Version

The Gospel of John was written in Koine Greek, and the original text is ambiguous which results in a double entendre that Nicodemus misunderstands. The word translated as 'again' is ἄνωθεν (ánōtʰen), which could mean either 'again', or 'from above'. The double entendre is a figure of speech that the gospel writer uses to create bewilderment or misunderstanding in the hearer; the misunderstanding is then clarified by either Jesus or the narrator. Nicodemus takes only the literal meaning from Jesus's statement, while Jesus clarifies that he means more of a spiritual rebirth from above. English translations have to pick one sense of the phrase or another; the NIV, King James Version, and Revised Version use "born again", while the New Revised Standard Version and the New English Translation prefer the "born from above" translation. Most versions will note the alternative sense of the phrase ánōtʰen in a footnote.

Edwyn Hoskyns argues that "born from above" is to be preferred as the fundamental meaning and he drew attention to phrases such as "birth of the Spirit", "birth from God", but maintains that this necessarily carries with it an emphasis upon the newness of the life as given by God himself.

The final use of the phrase occurs in the First Epistle of Peter, rendered in the King James Version as:

Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, love one another with a pure heart fervently: / Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.
— 1 Peter 1:22–23

Here, the Greek word translated as 'born again' is ἀναγεγεννημένοι (anagegennēménoi).

Interpretations

The traditional Jewish understanding of the promise of salvation is interpreted as being rooted in "the seed of Abraham"; that is, physical lineage from Abraham. Jesus explained to Nicodemus that this doctrine was in error – that every person must have two births – natural birth of the physical body and another of the water and the spirit. This discourse with Nicodemus established the Christian belief that all human beings – whether Jew or Gentile – must be "born again" of the spiritual seed of Christ. This understanding is further reinforced in 1 Peter 1:23. The Catholic Encyclopedia states that " controversy existed in the primitive church over the interpretation of the expression the seed of Abraham. It is teaching in one instance that all who are Christ's by faith are Abraham's seed, and heirs according to promise. He is concerned, however, with the fact that the promise is not being fulfilled to the seed of Abraham (referring to the Jews)."

Charles Hodge writes that "The subjective change wrought in the soul by the grace of God, is variously designated in Scripture" with terms such as new birth, resurrection, new life, new creation, renewing of the mind, dying to sin and living to righteousness, and translation from darkness to light.

Jesus used the "birth" analogy in tracing spiritual newness of life to a divine beginning. Contemporary Christian theologians have provided explanations for "born from above" being a more accurate translation of the original Greek word transliterated ánōtʰen. Theologian Frank Stagg cites two reasons why the newer translation is significant:

The emphasis "from above" (implying "from Heaven") calls attention to the source of the "newness of life". Stagg writes that the word 'again' does not include the source of the new kind of beginning;
More than personal improvement is needed; "a new destiny requires a new origin, and the new origin must be from God."

An early example of the term in its more modern use appears in the sermons of John Wesley. In the sermon entitled A New Birth he writes, "none can be holy unless he be born again", and "except he be born again, none can be happy even in this world. For a man should not be happy who is not holy." Also, "I say, may be born again and so become an heir of salvation." Wesley also states infants who are baptized are born again, but for adults it is different:

our church supposes, that all who are baptized in their infancy, are at the same time born again. But it is sure all of riper years, who are baptized, are not at the same time born again.

A Unitarian work called The Gospel Anchor noted in the 1830s that the phrase was not mentioned in any of the Gospels, nor by any Epistles except in that of 1 Peter. "It was not regarded by any of the Evangelists but John of sufficient importance to record." It adds that without John, "we should hardly have known that it was necessary for one to be born again." This suggests that "the text and context was meant to apply to Nicodemus particularly, and not to the world."

Historicity

Scholars of the historical Jesus, who attempt to ascertain how closely the stories of Jesus match the historical events they are based on, generally treat Jesus's conversation with Nicodemus in John 3 with skepticism. It details what is presumably a private conversation between Jesus and Nicodemus, with none of the disciples seemingly attending, making it unclear how a record of this conversation was acquired. In addition, the conversation is recorded in no other ancient Christian source other than John and works based on John. According to Bart Ehrman, the larger issue is that the same problem English translations of the Bible have with the Greek ἄνωθεν (ánōtʰen) is a problem in the Aramaic language as well: there is no single word in Aramaic that means both 'again' and 'from above', yet the conversation rests on Nicodemus making this misunderstanding. As the conversation was between two Jews in Jerusalem, where Aramaic was the native language, there is no reason to think that they would have spoken in Greek. This implies that even if based on a real conversation, the author of John heavily modified it to include Greek wordplay and idiom.

Denominational positions

Anabaptism

Anabaptist denominations, such as the Mennonites, teach that "True faith entails a new birth, a spiritual regeneration by God's grace and power; 'believers' are those who have become the spiritual children of God." In Anabaptist theology, the pathway to salvation, is "marked not by a forensic understanding of salvation by 'faith alone', but by the entire process of repentance, self-denial, faith rebirth and obedience." Those who wish to tarry this path receive baptism after the new birth.

Anglicanism

The phrase born again is mentioned in the 39 Articles of the Anglican Church in article XV, entitled "Of Christ alone without Sin". In part, it reads: "sin, as S. John saith, was not in Him. But all we the rest, although baptized and born again in Christ, yet offend in many things: and if we say we have no sin, we deceive ourselves, and the truth is not in us."

Although the phrase "baptized and born again in Christ" occurs in Article XV, the reference is clearly to the scripture passage in John 3:3.

The Baptism Office of the 1662 Book of Common Prayer directly connects Baptism and new birth affirming a Baptismal Regeneration view of the meaning of the phrase "Born Again", not a conversion experience.

Before the Baptism the prayers include; "None can enter into the kingdom of God, except he be regenerate and born anew of Water and of the Holy Ghost; I beseech you to call upon God the Father, through our Lord Jesus Christ, that of his bounteous goodness he will grant to these persons that which by nature they cannot have; that they may be baptized with Water and the Holy Ghost, and received into Christ's holy Church, and be made lively members of the same."

And; "Beloved, ye hear in this Gospel the express words of our Saviour Christ, that except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. Whereby ye may perceive the great necessity of this Sacrament, where it may be had."

And after Baptism; "yield thee humble thanks, O heavenly Father, that thou hast vouchsafed to call us to the knowledge of thy grace, and faith in thee; Increase this knowledge, and confirm this faith in us evermore. Give thy Holy Spirit to these persons; that, being now born again, and made heirs of everlasting salvation, through our Lord Jesus Christ, they may continue thy servants, and attain thy promises; through the same Lord Jesus Christ thy Son, who liveth and reigneth with thee, in the unity of the same Holy Spirit, everlastingly. Amen."

Baptists

Baptists teach that people are born again when they believe that Jesus died for their sin, and was buried, and rose again, and that by believing/trusting in Jesus' death, burial and resurrection, eternal life shall be granted as a gift by God. Those who have been born again, according to Baptist teaching, know that they are " of God because the Holy Spirit witnesses to them that they are" (cf. assurance).

Catholicism

Historically, the classic text from John 3 was consistently interpreted by early Church Fathers as a reference to baptism. Modern Catholic interpreters have noted that the phrase 'born from above' or 'born again' is clarified as 'being born of water and Spirit'.

Catholic commentator John F. McHugh notes, "Rebirth, and the commencement of this new life, are said to come about ἐξ ὕδατος καὶ πνεύματος, of water and spirit. This phrase (without the article) refers to a rebirth which the early Church regarded as taking place through baptism."

The Catechism of the Catholic Church (CCC) notes that the essential elements of Christian initiation are: "proclamation of the Word, acceptance of the Gospel entailing conversion, profession of faith, Baptism itself, and the outpouring of the Holy Spirit, and admission to Eucharistic communion." Baptism gives the person the grace of forgiveness for all prior sins; it makes the newly baptized person a new creature and an adopted child of God; it incorporates them into the Body of Christ and creates a sacramental bond of unity leaving an indelible mark on the person's soul. "Incorporated into Christ by Baptism, the person baptized is configured to Christ. Baptism seals the Christian with the indelible spiritual mark (character) of his belonging to Christ. No sin can erase this mark, even if sin prevents Baptism from bearing the fruits of salvation. Given once for all, Baptism cannot be repeated." The Holy Spirit is involved with each aspect of the movement of grace. "The first work of the grace of the Holy Spirit is conversion. Moved by grace, man turns toward God and away from sin, thus accepting forgiveness and righteousness from on high."

The Catholic Church also teaches that under special circumstances, the need for water baptism can be superseded by the Holy Spirit in a 'Baptism of desire', such as when catechumens die or are martyred prior to Baptism.

Pope John Paul II wrote in Catechesi Tradendae about "the problem of children baptized in infancy come for catechesis in the parish without receiving any other initiation into the faith and still without any explicit personal attachment to Jesus Christ." He noted that "being a Christian means saying 'yes' to Jesus Christ, but let us remember that this 'yes' has two levels: It consists of surrendering to the word of God and relying on it, but it also means, at a later stage, endeavoring to know better—and better the profound meaning of this word."

The modern expression being "born again" is really about the concept of "conversion".

The National Directory of Catechesis (published by the United States Conference of Catholic Bishops, USCCB) defines conversion as, "the acceptance of a personal relationship with Christ, a sincere adherence to him, and a willingness to conform one's life to his." To put it more simply, "Conversion to Christ involves making a genuine commitment to him and a personal decision to follow him as his disciple."

Echoing the writings of Pope John Paul II, the National Directory of Catechesis describes a new intervention required by the modern world called the "New Evangelization". This is directed to the Church, to the baptized who were never effectively evangelized before, to those who have never made a personal commitment to Christ and the Gospel, to those formed by the values of secular culture, to those who have lost a sense of faith, and to those who are alienated.

Declan O'Sullivan, co-founder of the Catholic Men's Fellowship and knight of the Sovereign Military Order of Malta, wrote that the "New Evangelization emphasizes the personal encounter with Jesus Christ as a pre-condition for spreading the gospel. The born-again experience is not just an emotional, mystical high; the really important matter is what happened in the convert's life after the moment or period of radical change."

Jehovah's Witnesses

Jehovah's Witnesses believe that individuals do not have the power to choose to be born again, but that God calls and selects his followers "from above". Only those belonging to the "144,000" are considered to be born again.

Lutheranism

The Lutheran Church holds that "we are cleansed of our sins and born again and renewed in Holy Baptism by the Holy Ghost. But some Lutherans also teach that whoever is baptized must, through daily contrition and repentance, drown The Old Adam so that daily a new man come forth and arise who walks before God in righteousness and purity forever. Conservative Lutherans teach that whoever lives in sins after his baptism has again lost the grace of baptism."

Moravianism

With regard to the new birth, the Moravian Church holds that a personal conversion to Christianity is a joyful experience, in which the individual "accepts Christ as Lord" after which faith "daily grows inside the person." For Moravians, "Christ lived as a man because he wanted to provide a blueprint for future generations" and "a converted person could attempt to live in his image and daily become more like Jesus." As such, "heart religion" characterizes Moravian Christianity. The Moravian Church has historically emphasized evangelism, especially missionary work, to spread the faith.

Methodism

In Methodism, the "new birth is necessary for salvation because it marks the move toward holiness. That comes with faith." John Wesley held that the New Birth "is that great change which God works in the soul when he brings it into life, when he raises it from the death of sin to the life of righteousness." In the life of a Christian, the new birth is considered the first work of grace. In keeping with Wesleyan-Arminian covenant theology, the Articles of Religion, in Article XVII – Of Baptism, state that baptism is a "sign of regeneration or the new birth." The Methodist Visitor in describing this doctrine, admonishes individuals: "'Ye must be born again.' Yield to God that He may perform this work in and for you. Admit Him to your heart. 'Believe on the Lord Jesus Christ, and thou shalt be saved.'" Methodist theology teaches that the new birth contains two phases that occur together, justification and regeneration:

Though these two phases of the new birth occur simultaneously, they are, in fact, two separate and distinct acts. Justification is that gracious and judicial act of God whereby a soul is granted complete absolution from all guilt and a full release from the penalty of sin (Romans 3:23–25). This act of divine grace is wrought by faith in the merits of our Lord and Saviour Jesus Christ (Romans 5:1). Regeneration is the impartation of divine life which is manifested in that radical change in the moral character of man, from the love and life of sin to the love of God and the life of righteousness (2 Corinthians 5:17; 1 Peter 1:23). —Principles of Faith, Emmanuel Association of Churches

At the moment a person experiences the New Birth, he/she is "adopted into the family of God".

Plymouth Brethren

The Plymouth Brethren teach that the new birth effects salvation and those who testify that they have been born again, repented, and have faith in the Scriptures are given the right hand of fellowship, after which they can partake of the Lord's Supper.

Pentecostalism

Holiness Pentecostals historically teach the new birth (first work of grace), entire sanctification (second work of grace) and baptism with the Holy Spirit, as evidenced by glossolalia, as the third work of grace. The new birth, according to Pentecostal teaching, imparts "spiritual life".

Quakerism

The majority of the world's Quakers are evangelical in churchmanship and teach a born-again experience (cf. Evangelical Friends Church International).

The Central Yearly Meeting of Friends, a Holiness Quaker denomination, teaches that regeneration is the "divine work of initial salvation (Tit. 3:5), or conversion, which involves the accompanying works of justification (Rom. 5:18) and adoption (Rom. 8:15, 16)." In regeneration, which occurs in the new birth, there is a "transformation in the heart of the believer wherein he finds himself a new creation in Christ (II Cor. 5:17; Col. 1:27)."

Following the new birth, George Fox taught the possibility of "holiness of heart and life through the instantaneous baptism with the Holy Spirit subsequent to the new birth" (cf. Christian perfection).

Reformed

In Reformed theology, Holy Baptism is the sign and the seal of one's regeneration, which is of comfort to the believer. The time of one's regeneration, however, is a mystery to oneself according to the Canons of Dort.

According to the Reformed churches being born again refers to "the inward working of the Spirit which induces the sinner to respond to the effectual call". According to the Westminster Shorter Catechism, Q 88, "the outward and ordinary means whereby Christ communicateth to us the benefits of redemption are, his ordinances, especially the word, sacraments, and prayer; all of which are made effectual to the elect for salvation." Effectual calling is "the work of God's Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel."

In Reformed theology, "regeneration precedes faith." Samuel Storms writes that, "Calvinists insist that the sole cause of regeneration or being born again is the will of God. God first sovereignly and efficaciously regenerates, and only in consequence of that do we act. Therefore, the individual is passive in regeneration, neither preparing himself nor making himself receptive to what God will do. Regeneration is a change wrought in us by God, not an autonomous act performed by us for ourselves."

The Church of Jesus Christ of Latter-day Saints

The Book of Mormon emphasizes the need for everyone to be reborn of God.

Latter Day Saints believe that to be born again is referring to a true repentance. In otherwords, rejecting the carnal sinful nature of men and making a covenant with God to live a righteous, Christ like life. This covenant is done initially as baptism by immersion at the age of 8, or age of accountability, or when someone newly converts. It is then renewed weekly through partaking of sacrament during church meetings.

It is a common misconception that the Church of Jesus Christ teaches that these ordinances are required works to be "saved". It is actually taught that Christ has already saved all mankind from physical death and will save from spiritual death through repentance and obeying God's commandments at judgement day, after death and resurrection. Baptism and Sacrament are done as according to the faith of a person as an outward expression of an inward commitment to serve God and live a righteous life.

Disagreements between denominations

This section contains too many or overly lengthy quotations. Please help summarize the quotations. Consider transferring direct quotations to Wikiquote or excerpts to Wikisource. (June 2014)

The term "born again" is used by several Christian denominations, but there are disagreements on what the term means, and whether members of other denominations are justified in claiming to be born-again Christians.

Catholic Answers says:

Catholics should ask Protestants, "Are you born again – the way the Bible understands that concept?" If the Evangelical has not been properly water baptized, he has not been born again "the Bible way," regardless of what he may think.

On the other hand, an Evangelical site argues:

Another of many examples is the Catholic who claims he also is "born again." ... However, what the committed Catholic means is that he received his spiritual birth when he was baptized – either as an infant or when as an adult he converted to Catholicism. That's not what Jesus meant when He told Nicodemus he "must be born again." The deliberate adoption of biblical terms which have different meanings for Catholics has become an effective tool in Rome's ecumenical agenda.

The Reformed view of regeneration may be set apart from other outlooks in at least two ways.

First, classical Roman Catholicism teaches that regeneration occurs at baptism, a view known as baptismal regeneration. Reformed theology has insisted that regeneration may take place at any time in a person's life, even in the womb. It is not somehow the automatic result of baptism. Second, it is common for many other evangelical branches of the church to speak of repentance and faith leading to regeneration (i.e., people are born again only after they exercise saving faith). By contrast, Reformed theology teaches that original sin and total depravity deprive all people of the moral ability and will to exercise saving faith. ... Regeneration is entirely the work of God the Holy Spirit – we can do nothing on our own to obtain it. God alone raises the elect from spiritual death to new life in Christ.

History and usage

Historically, Christianity has used various metaphors to describe its rite of initiation, that is, spiritual regeneration via the sacrament of baptism by the power of the water and the spirit. This remains the common understanding in most of Christendom, held, for example, in Roman Catholicism, Eastern Orthodoxy, Oriental Orthodoxy, Lutheranism, Anglicanism, and in other historic branches of Protestantism. However, sometime after the Reformation, Evangelicalism attributed a different significance to the expression born again as an experience of religious conversion, only symbolized by water baptism, and rather brought about by a commitment to one's own personal faith in Jesus Christ for salvation. This same belief is, historically, also an integral part of Methodist doctrine, and is connected with the doctrine of Justification.

According to Encyclopædia Britannica:

'Rebirth' has often been identified with a definite, temporally datable form of 'conversion'. ... With the voluntaristic type, rebirth is expressed in a new alignment of the will, in the liberation of new capabilities and powers that were hitherto undeveloped in the person concerned. With the intellectual type, it leads to an activation of the capabilities for understanding, to the breakthrough of a "vision". With others it leads to the discovery of an unexpected beauty in the order of nature or to the discovery of the mysterious meaning of history. With still others it leads to a new vision of the moral life and its orders, to a selfless realization of love of neighbour. ... each person affected perceives his life in Christ at any given time as "newness of life."

According to J. Gordon Melton:

Born again is a phrase used by many Protestants to describe the phenomenon of gaining faith in Jesus Christ. It is an experience when everything they have been taught as Christians becomes real, and they develop a direct and personal relationship with God.

According to Andrew Purves and Charles Partee:

Sometimes the phrase seems to be judgmental, making a distinction between genuine and nominal Christians. Sometimes ... descriptive, like the distinction between liberal and conservative Christians. Occasionally, the phrase seems historic, like the division between Catholic and Protestant Christians. ... usually includes the notion of human choice in salvation and excludes a view of divine election by grace alone.

The term born again has become widely associated with the evangelical Christian renewal since the late 1960s, first in the United States and then around the world. Associated perhaps initially with Jesus People and the Christian counterculture, born again came to refer to a conversion experience, accepting Jesus Christ as lord and savior in order to be saved from hell and given eternal life with God in heaven, and was increasingly used as a term to identify devout believers. By the mid-1970s, born again Christians were increasingly referred to in the mainstream media as part of the born again movement.

In 1976, Watergate conspirator Chuck Colson's book Born Again gained international notice. Time magazine named him "One of the 25 most influential Evangelicals in America." The term was sufficiently prevalent so that during the year's presidential campaign, Democratic party nominee Jimmy Carter described himself as "born again" in the first Playboy magazine interview of an American presidential candidate.

Colson describes his path to faith in conjunction with his criminal imprisonment and played a significant role in solidifying the "born again" identity as a cultural construct in the US. He writes that his spiritual experience followed considerable struggle and hesitancy to have a "personal encounter with God." He recalls:

while I sat alone staring at the sea I love, words I had not been certain I could understand or say fell from my lips: "Lord Jesus, I believe in You. I accept You. Please come into my life. I commit it to You." With these few words...came a sureness of mind that matched the depth of feeling in my heart. There came something more: strength and serenity, a wonderful new assurance about life, a fresh perception of myself in the world around me.

Jimmy Carter was the first President of the United States to publicly declare that he was born-again, in 1976. By the 1980 campaign, all three major candidates stated that they had been born again.

Sider and Knippers state that "Ronald Reagan's election that fall aided by the votes of 61% of 'born-again' white Protestants."

The Gallup Organization reported that "In 2003, 42% of U.S. adults said they were born-again or evangelical; the 2004 percentage is 41%" and that, "Black Americans are far more likely to identify themselves as born-again or evangelical, with 63% of blacks saying they are born-again, compared with 39% of white Americans. Republicans are far more likely to say they are born-again (52%) than Democrats (36%) or independents (32%)."

The Oxford Handbook of Religion and American Politics, referring to several studies, reports "that 'born-again' identification is associated with lower support for government anti-poverty programs." It also notes that "self-reported born-again" Christianity, "strongly shapes attitudes towards economic policy."

Names which have been inspired by the term

Main article: Renatus

The idea of "rebirth in Christ" has inspired some common European forenames: French René/Renée, Dutch Renaat/Renate, Italian, Spanish, Portuguese and Croatian Renato/Renata, Latin Renatus/Renata, all of which mean "reborn", "born again".

The command language and shell program Bash, short for "Bourne-Again SHell", is a pun on "born again", being a mix with the name of the previous Bourne shell.

Statistics

The Oxford Handbook of Religion and American Politics notes: "The GSS ... has asked a born-again question on three occasions ... 'Would you say you have been 'born again' or have had a 'born-again' experience?" The Handbook says that "Evangelical, black, and Latino Protestants tend to respond similarly, with about two-thirds of each group answering in the affirmative. In contrast, only about one third of mainline Protestants and one sixth of Catholics (Anglo and Latino) claim a born-again experience." However, the handbook suggests that "born-again questions are poor measures even for capturing evangelical respondents. ... it is likely that people who report a born-again experience also claim it as an identity."

Notes

Though the canonical gospels are traditionally attributed to the Four Evangelists, modern scholarship views all four as anonymously written, and later attributed to the Evangelists.

References

John 3:6–7
"John 3:7 - Jesus and Nicodemus". Bible Hub. Retrieved 25 October 2024.
^ Joyner, F. Belton (2007). United Methodist Questions, United Methodist Answers: Exploring Christian Faith. Westminster John Knox Press. p. 39. ISBN 978-0664230395. Retrieved 10 April 2014. The new birth is necessary for salvation because it marks the move toward holiness. That comes with faith.
Cathcart, William (1883). The Baptist Encyclopaedia: A Dictionary of the Doctrines, Ordinances ... of the General History of the Baptist Denomination in All Lands, with Numerous Biographical Sketches...& a Supplement. L. H. Everts. p. 834.
^ Manual of Faith and Practice of Central Yearly Meeting of Friends. Central Yearly Meeting of Friends. 2018. p. 26.
^ Wood, William W. (1965). Culture and Personality Aspects of the Pentecostal Holiness Religion. Mouton & Company. p. 18. ISBN 978-3-11-204424-7.
^ Bornstein, Erica (2005). The spirit of development: Protestant NGOs, morality, and economics in Zimbabwe. Stanford University Press. ISBN 978-0804753364. Retrieved 30 July 2011. A senior staff member in World Vision's California office elaborated on the importance of being "born again," emphasizing a fundamental "relationship" between individuals and Jesus Christ: "...the importance of a personal relationship with Christ that it's not just a matter of going to Christ or being baptized when you are an infant. We believe that people need to be regenerated. They need a spiritual rebirth. The need to be born again. You must be born again before you can see, or enter, the Kingdom of Heaven."
^ Lever, A. B. (2007). And God Said... Xulon Press. ISBN 978-1604771152. Retrieved 30 July 2011. From speaking to other Christians I know that the distinction of a born again believer is a personal experience of God that leads to a personal relationship with Him.
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1 Peter 1:23
Luke 8:11
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cf. John 1:12–13; 1 John 2:29, 1 John 3:9, 1 John 4:7, 1 John 5:18
Hoskyns, Sir Edwyn C. and Davy, F.N.(ed), The Fourth Gospel, Faber & Faber 2nd ed. 1947, pp. 211, 212
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Wesley, J., The works of the Reverend John Wesley, Methodist Episcopal Church, 1831, pp. 405–406.
LeFevre, CF. and Williamson, ID., The Gospel anchor. Troy, NY, 1831–32, p. 66.
^ Ehrman, Bart (2016). Jesus Before the Gospels: How the Earliest Christians Remembered, Changed, and Invented Their Stories of the Savior. HarperOne. pp. 108–109. ISBN 978-0062285201.
"Biblical Errancy: The "Born Again" Dialogue In the Gospel of John". Biblical Errancy. Retrieved 11 September 2019.
^ Sheldrake, Philip (2005). The New Westminster Dictionary of Christian Spirituality. Westminster John Knox Press. p. 104. ISBN 978-0-664-23003-6.
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"Baptism of those of Riper Years".
Longwe, Hany (2011). Christians by Grace – Baptists by Choice: A History of the Baptist Convention of Malawi. African Books Collective. p. 429. ISBN 978-99960-27-02-4.
Joel C. Elworthy, Ed. Ancient Christian Commentary on Scripture, New Testament IVa, John 1-10 (Downers Grove: Intervarsity Press, 2007), pp. 109–110
John 3:3
John 3:5
John F. McHugh, John 1-4, The International Critical Commentary (New York: T&T Clark, 2009), p. 227
CCC 1229
2 Corinthians 5:17; 2 Peter 1:4
Ephesians 4:25
CCC 1262–1274
CCC 1272
CCC 1989
CCC 1260
"Catechesi Tradendae (October 16, 1979) – John Paul II". Retrieved 17 April 2017.
CT 20
^ United States Conference of Catholic Bishops, National Directory of Catechesis (2005) p. 48
United States Conference of Catholic Bishops, National Directory of Catechesis (2005) p. 47
O'Sullivan, Declan (2014). The Evangelizing Catholic. FriesenPress. p. 9.
"The New Birth – A Personal Decision?". The Watchtower: 5–6. 1 April 2009.
"Born Again". Reasoning From the Scriptures. 1985.
jw.org
^ Walther, Carl Ferdinand Wilhelm (2008). Sermons and prayers for Reformation and Luther commemorations. Joel Baseley. p. 27. ISBN 978-0982252321. Retrieved 10 April 2014. Furthermore, the Lutheran Church also thoroughly teaches that we are cleansed of our sins and born again and renewed in Holy Baptism by the Holy Ghost. But she also teaches that whoever is baptized must, though daily contrition and repentance, drown The Old Adam so that daily a new man come forth and arise who walks before God in righteousness and purity forever. She teaches that whoever lives in sins after his baptism has again lost the grace of baptism.
^ Atwood, Scott Edward (1991). "An Instrument for Awakening": The Moravian Church and the White River Indian Mission. College of William & Mary. pp. 7, 14, 20–24.
"What Happened to the Moravians". Clamp Divinity School. 31 March 2014. Retrieved 28 July 2021.
Gibson, James. "Wesleyan Heritage Series: Entire Sanctification". South Georgia Confessing Association. Archived from the original on 29 May 2018. Retrieved 30 May 2018.
Works, vol. 2, pp. 193–194
Stokes, Mack B. (1998). Major United Methodist Beliefs. Abingdon Press. p. 95. ISBN 978-0687082124.
"The Articles of Religion of the Methodist Church XVI–XVIII". The Book of Discipline of The United Methodist Church. The United Methodist Church. 2004. Archived from the original on 27 April 2006. Retrieved 10 April 2014. Article XVII – Of Baptism: Baptism is not only a sign of profession and mark of difference whereby Christians are distinguished from others that are not baptized; but it is also a sign of regeneration or the new birth. The Baptism of young children is to be retained in the Church.
The Methodist Visitor. Elliot Stock, 62, Paternoster Row, E.C. 1876. p. 137. Ye must be born again." Yield to God that He may perform this work in and for you. Admit Him to your heart. "Believe on the Lord Jesus Christ, and thou shalt be saved.
Richey, Russell E.; Rowe, Kenneth E.; Schmidt, Jean Miller (1993). Perspectives on American Methodism: interpretive essays. Kingswood Books. ISBN 978-0687307821. Retrieved 10 April 2014.
^ Guidebook of the Emmanuel Association of Churches. Logansport: Emmanuel Association. 2002. pp. 7–8.
Williamson, Edward W.; Trim, Peggy, eds. (2012). The Evangelical Methodist Church Catechism. Evangelical Methodist Church. p. 116.
Manual. Calvary Holiness Methodist Church. 2021. p. 5. Adoption is that gracious act of God by which the justified and regenerated believer is constituted a son of God.
Religious Bodies, 1936. U.S. Government Printing Office. 1941. p. 293.
The West Tennessee Historical Society Papers – Issue 56. West Tennessee Historical Society. 2002. p. 41. Seymour's holiness background suggests that Pentecostalism had roots in the holiness movement of the late nineteenth century. The holiness movement embraced the Wesleyan doctrine of "sanctification" or the second work of grace, subsequent to conversion. Pentecostalism added a third work of grace, called the baptism of the Holy Ghost, which is often accompanied by glossolalia.
The Encyclopedia of Christianity. Wm. B. Eerdmans Publishing. 1999. p. 415. ISBN 978-9004116955. While in Houston, Texas, where he had moved his headquarters, Parham came into contact with William Seymour (1870–1922), an African-American Baptist-Holiness preacher. Seymour took from Parham the teaching that the baptism of the Holy Spirit was not the blessing of sanctification, but rather a third work of grace that was accompanied by the experience of tongues.
Angell, Stephen Ward; Dandelion, Pink (2018). The Cambridge Companion to Quakerism. Cambridge University Press. p. 290. ISBN 978-1-107-13660-1. Contemporary Quakers worldwide are predominately evangelical and are often referred to as the Friends Church.
Kurian, George Thomas; Lamport, Mark A. (2016). Encyclopedia of Christianity in the United States. Rowman & Littlefield. p. 827. ISBN 978-1-4422-4432-0. Evangelical Friends believe that those who are born again through faith in Jesus Christ receive the Holy Spirit at conversion and that they manifest the fruit of the Spirit and conform more to the likeness of God as they trust in the Lord and walk in obedience to His commands. They believe God's purpose for all believers is the fullness of the Spirit, which God will graciously grant to them as they are fully consecrated to His will and trust in Christ's promises and atoning sacrifice on their behalf. Sanctification is the result of the continuous discipline and cleansing of the believer. The fullness of the Spirit does not, however, make believers incapable of choosing to sin, and Evangelical Friends believe it is even possible to fall completely away from God. However, as long as they are willing to receive this discipline and experience the fullness of the Spirit, they are given the ability to experience victory over sin and to love God and other people to the fullest extent possible. Evangelical Friends believe the security of the believer is conditioned upon continuing faith in and obedience to Jesus Christ.
Quaker Religious Thought, Issues 99–105. Religious Society of Friends. 2003. p. 22.
^ "Confirmation and the Reformed Church". Reformed Church in America. 1992. Retrieved 19 June 2019.
"Bible Presbyterian Church Online: WSC Question 88". www.shortercatechism.com. Retrieved 12 September 2018.
Shorter Westminster Catechism, Question 31.
Pribble, Stephen. "Do You Know the Truth About Being Born Again?". Southfield: Reformed Presbyterian Church. Archived from the original on 13 April 2014. Retrieved 10 April 2014.
Sproul, R. C. (2005). What is Reformed Theology?: Understanding the Basics. Baker Books. p. 179. ISBN 978-1585586523. Retrieved 10 April 2014.
Storms, Samuel (2007). Chosen for Life: The Case for Divine Election. Crossway. p. 150. ISBN 978-1433519635. Retrieved 10 April 2014.
"Mosiah 27". www.churchofjesuschrist.org. Retrieved 4 August 2020.
Christofferson, D. Todd. "Born Again". churchofjesuschrist.org. Church of Jesus Christ of Latter Day Saints. Retrieved 8 February 2023.
Bible (NKJV ed.). pp. 1 Corinthians 15:22. Retrieved 8 February 2023.
Oaks, Dallin H. "Have You Been Saved". churchofjesuschrist.org. Church of Jesus Christ of Latter Day Saints. Retrieved 8 February 2023.
"Are Catholics Born Again? – Catholic Answers". Retrieved 24 June 2018.
Jn 3:3–8
McMahon, TA, The "Evangelical" Seduction, , Accessed 10 Feb 2013.
Eph. 2:1–10
"Regeneration and New Birth: Must I Be Born Again?". Third Millennium Ministries. Archived from the original on 20 April 2014. Retrieved 10 April 2014. In Reformed theology regeneration, the equivalent to being "born again," is a technical term referring to God revitalizing a person by implanting new desire, purpose and moral ability that lead to a positive response to the Gospel of Christ.
See the section on Anglicanism in Baptismal regeneration
"born-again." Good Word Guide. London: A&C Black, 2007. Credo Reference. 30 July 2009
Heb 10:16
Fallows, Samuel; Willett, Herbert Lockwood (1901). The popular and critical Bible encyclopædia and scriptural dictionary, fully defining and explaining all religious terms, including biographical, geographical, historical, archæological and doctrinal themes, to which is added an exhaustive appendix illustrated with over 600 maps and engravings. Chicago: Howard-Severance Co. p. 1154. Retrieved 19 October 2009. The New Birth. Regeneration is an important Methodist doctrine, and is the new birth, a change of heart. All Methodists teach that "Except a man be born again, he cannot see the kingdom of God." It is the work of the Holy Spirit and is a conscious change in the heart and the life.
Smith, Charles Spencer; Payne, Daniel Alexander (1922). A History of the African Methodist Episcopal Church. Johnson Reprint Corporation. Retrieved 19 October 2009. Whatever the Church may do, and there is much that it can and should do, for the betterment of man's physical being, its primal work is the regeneration of man's spiritual nature. Methodism has insisted on this as the supreme end and aim of the Church.
Southey, Robert; Southey, Charles Cuthbert (2010). The Life of Wesley: And the Rise and Progress of Methodism. Nabu Press. p. 172. Retrieved 5 July 2011. Connected with his doctrine of the New Birth was that of Justification, which he affirmed to be inseparable from it, yet easily to be distinguished, as being not the same, but of a widely different nature. In order of time, neither of these is before the other; in the moment we are justified by the grace of God, through the redemption that is in Jesus, we are also born of the Spirit; but in order of thinking, as it is termed, Justification precedes the New Birth.
Encyclopædia Britannica, entry for The Doctrine of Man (from Christianity), 2004.
Melton, JG., Encyclopedia Of Protestantism (Encyclopedia of World Religions)
Purves, A. and Partee, C., Encountering God: Christian Faith in Turbulent Times, Westminster John Knox Press, 2000, p. 96
"The 25 Most Influential Evangelicals in America". Archived from the original on 24 June 2011.
Colson, Charles W. Born Again. Chosen Books (Baker Publishing), 2008.
Hough, JF., Changing party coalitions, Algora Publishing, 2006, p. 203.
Utter, GH. and Tru, JL.,Conservative Christians and political participation: a reference handbook, ABC-CLIO, 2004, p. 137.
Sider, J. and Knippers, D. (eds), Toward an Evangelical Public Policy: Political Strategies for the Health of the Nation, Baker Books, 2005, p. 51.
"Winseman. A.L., Who has been born again, Gallup, 2004". Gallup.com. 18 January 2005. Retrieved 11 August 2012.
Smidt, C., Kellstedt, L., and Guth, J., The Oxford Handbook of Religion and American Politics, Oxford Handbooks Online, 2009, pp. 195–196.
Oxford Dictionary of First Names
Chambers's Twentieth Century Dictionary, W. & R. Chambers (1954) p. 1355
"1.1 What is Bash?". Bash Reference Manual.
The Oxford Handbook of Religion and American Politics, OUP, p. 16.

External links

The New Birth, John Wesley, sermon No. 45. Wesley's teaching on being born again, and argument that it is fundamental to Christianity.

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