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Revision as of 20:10, 18 August 2017 by Dscotus44 (talk | contribs) (→Catholicism)(diff) ← Previous revision | Latest revision (diff) | Newer revision → (diff) This article is about the Christian term. For other uses, see Born Again.

In some Christian movements, particularly in Evangelicalism, to be born again is a popular phrase referring to "spiritual rebirth", or a regeneration of the human spirit from the Holy Spirit, contrasted with physical birth.

In contemporary Christian usage, the term is distinct from sometimes similar terms used in mainstream Christianity to refer to being or becoming Christian, which is linked to baptism. Individuals who profess to be "born again" often state that they have a personal relationship with Jesus Christ. The phrase "born again" is also used as an adjective to describe individual members of the movement who espouse this belief, as well as the movement itself ("born-again Christian" and the "born-again movement").

Origin

The term is derived from an event in the New Testament 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, NIV

The Greek phrase in the text is ambiguous, resulting in a wordplay in which "born again" is rendered as "born from above" in some translations such as the NET and the NRSV.

The King James Version uses the phrase born again three times, two of them in chapter 3 of the Gospel of John when Jesus is speaking to Nicodemus.

John's Gospel was written in Greek, and the word translated as again is ἄνωθεν (ánōtʰen), which could mean again, or from above. The New Revised Standard Version prefers this latter translation, and both the King James Version and the Revised Version give it as an alternative in the margins. Hoskyns argues that it is to be preferred as the fundamental meaning and he drew attention to phrases such as "birth of the Spirit (v.5)", "birth from God (cf. Jn 1:12–13; 1Jn 2:29, 3:9, 4:7, 5:18)" 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. The Apostle Peter further reinforced this understanding 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 anōthen. 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.

The quotation from the Gospel of John has raised some questions about the meaning and authenticity of the phrase "born again". In the chapter, Nicodemus is puzzled and asks Jesus what he means by saying that "Ye must be born again". He questions: "How can a man re-enter his mother's womb?" Scholar Bart D. Ehrman says that this confusion is because in Greek (the language of the gospel) the word again is ambiguous. It might mean again or a second time or from above, which would explain Nicodemus' confusion. However, the Jews at Jesus' time were actually speaking Aramaic, in which there would not have been a double meaning. Ehrman says that this raises questions about the authenticity of the dialogue, the meaning of the words, and, therefore, the use of the phrase.

A 19th-century source notes that the phrase was not mentioned by the other Evangelists, nor by the Apostles except 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."

Denominational positions

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."

Catholicism

Use of the term "born again" in Catholicism to refer to Christian conversion is modern, presumably developing out of the teachings of John Wesley and popularized in the ministry of 19th century tent meeting revivalists such as Billy Sunday, and Dwight L. Moody. Individuals were encouraged to change their lives and 'come to Jesus'. Even with these early revivalists, the use of the term "born again" to describe this experience of conversion was still not widespread.

Historically, the classic text from John 3 was consistently interpreted by the early church fathers as a reference to baptism. Modern Catholic interpreters have noted that the phrase 'born from above' or 'born again' (John 3:3) is clarified as 'being born of water and Spirit' (John 3:5).

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 (1 Pet 1.3, 23; Tit 3.5)."

The Catechism of the Catholic Church 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" (CCC 1229). Baptism gives the person the grace of forgiveness for all prior sins; it makes the newly baptized person a new creature and an adopted son of God (2 Corinthians 5:17; 2 Peter 1:4); it incorporates them into the Body of Christ (Ephesians 4:25) and creates a sacramental bond of unity leaving an indelible mark on our souls (CCC 1262-1274). "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" (CCC 1272). 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" (CCC 1989).

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 receiving baptism (CCC 1260).

Pope John Paul II wrote 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" (Catechesi Tradendae 19). 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" (CT 20).

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 writngs of St Pope John Paul II, the National Directory of Catechesis describes a new intervention required by our modern world called the ‘New Evangelization.’ The New Evangelization is directed to the Church herself, 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 the secular culture, to those who have lost a sense of faith, and to those who are alienated.

The intervention of the new evangelization is directed towards the Church herself, to various groups of people who have failed to make a personal commitment to Christ in spite of being socialized in a parish environment. Although baptized as children, these people have allowed themselves to be transformed, not by Christ, but by the values of our secular culture. In many cases they have lost their faith and feel alienated from the Church.

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."

Lutheranism

Lutheranism holds 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."

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.. Surely it is anachronistic to read back into this the modern understanding. The phrase consistently referred to baptism in the early Church.

Reformed

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."

Methodism

In Methodism, the "new birth is necessary for salvation because it marks the move toward holiness. That comes with faith." John Wesley, founder of the Methodist Church, 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" (Works, vol. 2, pp. 193–194). 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.'"

Evangelicalism

Belief in the New Birth is an essential and distinctive element of Evangelical Christianity. For Evangelical Christians, the new birth always occurs before baptism. For some churches, it is synonymous with the Baptism with the Holy Spirit; however, it is considered a distinct experience in Pentecostalism, the Charismatic Movement, and the Neo-charismatic movement.

"Although many evangelicals allow that conversion can be a process, generally they see it as a specific, identifiable moment of time when a person simply and sincerely trusts in Jesus Christ as savior." They understand Romans 10:9 to indicate a requirement of salvation: "That if you confess with your mouth, 'Jesus is Lord', and believe in your heart that God raised him from the dead, you will be saved." So, "to be born again" means "to be saved" because to be saved, one must confess Jesus is Lord with one's mouth and believe it in one's heart. Also, to be born again means to follow Romans 10:10 that "with your heart that you believe and are justified, and it is with your mouth that you profess your faith and are saved".

Jehovah's Witnesses

Jehovah's Witnesses believe that individuals do not have the power 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.

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.

A Catholic website 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" (Jn 3:3-8). 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 (Eph. 2:1-10).

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, Anglicanism, Lutheranism, and in much of Protestantism. However, sometime after the Reformation, Evangelicalism attributed greater significance to the expression born again as an experience of religious conversion (Heb 10:16), symbolized by deep-water baptism, and rooted in 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%)."

Haiven refers to "born-agains" as having "a type of intolerance". She says, "The instant and thoughtless panaceas of born-again Christianity will be seen as a vast sanctuary by millions of North Americans." She continues, "Is this sanctuary really a recruitment camp for right-wing movements? It would be naive to think otherwise."

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 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 and Portuguese Renato/Renata, Latin Renatus/Renata, which all mean "reborn", "born again".

References

Robert M. Price (1993). Beyond Born Again: Toward Evangelical Maturity. Wildside Press. ISBN 9781434477484. Retrieved 30 July 2011. "I have a personal relationship with Jesus Christ." If you are an Evangelical Christian you can remember saying these words probably more times than you can count. If on the other hand you are not "Born Again," you may have heard this phrase from an Evangelical inviting you to establish such a relationship with Christ.
Erica Bornstein (2005). The spirit of development: Protestant NGOs, morality, and economics in Zimbabwe. Stanford University Press. ISBN 9780804753364. 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."
A. B. Lever (2007). And God Said... ISBN 9781604771152. 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.
Jn 3:3 NET
Jn 3:3 NET
^ Mullen, MS., in Kurian, GT., The Encyclopedia of Christian Civilization, J. Wiley & Sons, 2012, p. 302.
Hoskyns, Sir Edwyn C. and Davy, F.N.(ed), The Fourth Gospel, Faber & Faber 2nd ed. 1947, pp. 211,212
^ Fisichella, SJ., Taking Away the Veil: To See Beyond the Curtain of Illusion, iUniverse, 2003, pp. 55-56.
Emmons, Samuel B. A Bible Dictionary. BiblioLife, 2008. ISBN 978-0-554-89108-8.
Driscoll, James F. "Divine Promise (in Scripture)." The Catholic Encyclopedia. Vol. 12. New York: Robert Appleton Company, 1911. 15 November 2009.
Hodge, Charles. "Regeneration." Systematic Theology-Volume III. Web: http://www.ccel.org/ccel/hodge/theology3.iii.i.i.html
The New Testament Greek Lexicon. 30 July 2009.
Stagg, Evelyn and Frank. Woman in the World of Jesus. Philadelphia: Westminster Press, 1978. ISBN 0-664-24195-6
Wesley, J., The works of the Reverend John Wesley, Methodist Episcopal Church, 1831, pp. 405–406.
Ehrman, B.D., Referred to in Edward T. Babinski The "Born Again" Dialogue in the Gospel of John (Another Reason To Doubt Its Authenticity) from http://etb-biblical-errancy.blogspot.com/2012/04/born-again-dialogue-in-gospel-of-john.html Accessed 25 February 2011.
LeFevre, CF. and Williamson, ID., The Gospel anchor. Troy, NY, 1831–32, p. 66.
The Oxford Handbook of Religion and American Politics, OUP, p16.
Joel C. Elworthy, Ed. Ancient Christian Commentary on Scripture, New Testament IVa, John 1-10, (Downers Grove: Intervarsity Press,2007), p. 109-110
John F. McHugh, John 1-4, The International Critical Commentary, (New York: T&T Clark,2009), p. 227
"Catechesi Tradendae (October 16, 1979) - John Paul II". Retrieved 17 April 2017.
United States Conference of Catholic Bishops, National Directory of Catechesis, (2005),p. 48
Ibid., p. 48
Ibid., p. 47
O'Sullivan, Declan (2014). The Evangelizing Catholic. FriesenPress. p. 9.
Walther, Carl Ferdinand Wilhelm (2008). Sermons and prayers for Reformation and Luther commemorations. Joel Baseley. p. 27. ISBN 9780982252321. 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.
Accessed 8 April 2012.
See Catholic section of this article
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. {{cite web}}: Unknown parameter |deadurl= ignored (|url-status= suggested) (help)
Sproul, R. C. (1 June 2005). What is Reformed Theology?: Understanding the Basics. Baker Books. p. 179. ISBN 9781585586523. Retrieved 10 April 2014.
Storms, Samuel (25 January 2007). Chosen for Life: The Case for Divine Election. Crossway. p. 150. ISBN 9781433519635. Retrieved 10 April 2014.
^ Joyner, F. Belton (2007). United Methodist Questions, United Methodist Answers: Exploring Christian Faith. Westminster John Knox Press. p. 39. ISBN 9780664230395. Retrieved 10 April 2014. The new birth is necessary for salvation because it marks the move toward holiness. That comes with faith.
"The Articles of Religion of the Methodist Church XVI-XVIII". The Book of Discipline of The United Methodist Church. The United Methodist Church. 2004. 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 (19 January 1993). Perspectives on American Methodism: interpretive essays. Kingswood Books. ISBN 9780687307821. Retrieved 10 April 2014.
Brian Stiller, Evangelicals Around the World: A Global Handbook for the 21st Century, Éditions Thomas Nelson, USA, 2015, p. 34
Randall Herbert Balmer, Encyclopedia of Evangelicalism, Westminster John Knox Press, USA, 2002, p. 236
Orlando O. Espín, James B. Nickoloff, An Introductory Dictionary of Theology and Religious Studies, Liturgical Press, USA, 2007, p. 425
Michael J. Meiring, Preserving Evangelical Unity: Welcoming Diversity in Non-Essentials, Wipf and Stock Publishers , USA, 2009, p. 117
Allan Anderson, An Introduction to Pentecostalism: Global Charismatic Christianity, Cambridge University Press, UK, 2013, p. 184
Veli-Matti Karkkainen, The Spirit in the World: Emerging Pentecostal Theologies in Global Contexts, Wm. B. Eerdmans Publishing, USA, 2009, p. 39
Graham, RC. I healed you with my word, Xulan, 2007, p. 414.
"The New Birth—A Personal Decision?". The Watchtower: 5–6. 1 April 2009.
"Born Again". Reasoning From the Scriptures. 1985.
"Are Catholics Born Again? - Catholic Answers". Retrieved 17 April 2017.
McMahon, TA, The "Evangelical" Seduction, , Accessed 10 Feb 2013.
"Regeneration and New Birth: Must I Be Born Again?". Third Millennium Ministries. 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
Samuel Fallows (Bishop); Herbert Lockwood Willett (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. 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.{{cite book}}: CS1 maint: multiple names: authors list (link)
Charles Spencer Smith, Daniel Alexander Payne (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.
Robert Southey; Charles Cuthbert Southey (16 March 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.{{cite book}}: CS1 maint: multiple names: authors list (link)
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 24 June 2011 at the Wayback Machine
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. Retrieved 11 August 2012.
Haiven, J., Faith, hope, no charity: an inside look at the born again movement in Canada and the United States, New Star Books, 1984, p.218.
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

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.
Monergistic Regeneration? (Calvinist/Reformed) - discusses monergism, the view that the new birth is entirely the work of God (as opposed to synergism which teaches that the believer is also active to some extent.)
New Birth, a 16th-century work by anabaptist preacher Menno Simons, c. 1537, revised c. 1550

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