Definition and Nature of Regeneration

Sources

1. Easton's Bible Dictionary “Easton's Bible Dictionary: Regeneration — Only found in Matt. 19:28 and Titus 3:5. This word literally means a "new birth." The Greek word so rendered (palingenesia) is used by classical writers with reference to the changes produced by the return of spring. In Matt. 19:28 the word is equivalent to the "restitution of all things" (Acts 3:21). In Titus 3:5 it denotes that change of heart elsewhere spoken of as a passing from death to life (1 John 3:14); becoming a new creature in Christ Jesus (2 Cor. 5:17); being born again (John 3:5); a renewal of the mind (Rom. 12:2); a resurrection from the ”
2. I Peter “I Peter 1:23 (Rotherham) — Having been regenerated—Not out of corruptible seed, but incorruptible—through means of the word of a Living and Abiding God;”
3. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 5: § 2. Nature of Regeneration. By a consent almost universal the word regeneration is now used to designate, not the whole work of sanctification, nor the first stages of that work comprehended in conversion, much less justification or any mere external change of state, but the instantaneous change from spiritual death to spiritual life. Regeneration, therefore, is a spiritual resurrection; the beginning of a new life. Sometimes the word expresses the act of God. God regenerates. Sometimes it designates the subjective effect of his act. The ”
4. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 5: man, and because they have no positive efficiency in its production, must God in producing it dispense with motives altogether? Must the appropriate connections between motives and acts of will, or between the exercise of affections and the perception of their objects, be dissolved, and have no place? Must God, if by his grace He brings sinners to give Him their heart in holy love, accomplish the change in such a manner that they shall have no prior perception or view of the object of their love; and know not what or whom they love, or whe”
5. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 140: 700 truth its due influence on the mind. It is an event of a different kind. It is not thus natural but supernatural; not referrible to any second cause, but to the mighty power of God. This does not involve any undervaluing of the truth, nor any oversight of the constant mediate influence of the Spirit on the minds of all men, and especially upon the minds of the people of God. We may admit the value and absolute necessity of light, while we deny that light can open the eyes of the blind, or preserve the restored organ in its normal vig”
6. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 4: § 1. Usage of the Word. The subjective change wrought in the soul by the grace of God, is variously designated in Scripture. It is called a new birth, a resurrection, a new life, a new creature, a renewing of the mind, a dying to sin and living to righteousness, a translation from darkness to light, etc. In theological language, it is called regeneration, renovation, conversion. These terms are often used interchangeably. They are also used sometimes for the whole process of spiritual renovation or restoration of the image of God, and some”
7. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 6: are by nature, to grace and salvation by Jesus Christ; enlightening their minds, spiritually and savingly, to understand the things of God, taking away their heart of stone, and giving unto them an heart of flesh; renewing their wills, and by his Almighty power, determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by his grace.” “This effectual call is of God’s free and special grace alone, not from anything at all foreseen in man, who is altogether passiv”
8. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 65: his theory of religion and in his use of words, this tract doubtless appears well ordered and consistent; by the majority of evangelical Christians of our day it can hardly fail to be regarded as full of confusion and contradictions. (This treatise may be found in Waterland; Works , edit. Oxford, 1843, vol. iv. pp. 425-458.) Waterland begins by saying, (1.) That Titus iii. 5 , teaches that under the Christian dispensation, God saves men “by the sacrament of Christian baptism, considered in both its parts, the outward visible sign, which i”
9. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 140: were subjects of no other influence than that of moral suasion, which all more or less experience, ano which all may resist. The language would be incongruous to express that idea. Besides, the very point of the illustration would then be lost. The Ephesians had been quickened by the very power which wrought in Christ when God raised Him from the dead. This was the immediate power of God. It was not exercised through second causes. It was not a natural process aided by divine efficiency; much less was it the result of any form of 697 mor”
10. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 31: § 2. Wherein it consists. Admitting sanctification to be a supernatural work, the question still remains, What does it consist in? What is the nature of the effect produced? The truth which lies at the foundation of all the Scriptural representations of this subject is, that regeneration, the quickening, of which believers are the subject, while it involves the implanting, or communication of a new principle or form of life, does not effect the immediate and entire deliverance of the soul from all sin. A man raised from the dead may be an”
11. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 65: to those who agree with him in his theory of religion and in his use of words, this tract doubtless appears well ordered and consistent; by the majority of evangelical Christians of our day it can hardly fail to be regarded as full of confusion and contradictions. (This treatise may be found in Waterland; Works , edit. Oxford, 1843, vol. iv. pp. 425-458.) Waterland begins by saying, (1.) That Titus iii. 5 , teaches that under the Christian dispensation, God saves men “by the sacrament of Christian baptism, considered in both its parts, th”
12. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 6: of our Lord. In regeneration, therefore, there is a new life communicated to the soul; the man is the subject of a new birth; he receives a new nature or new heart, and becomes a new creature. As the change is neither in the substance nor in the mere exercises of the soul, it is in those immanent dispositions, principles, tastes, or habits which underlie all conscious exercises, and determine tht character of the man and of all his acts. 36 The whole Soul the Subject of this change. 6. According to the evangelical doctrine the whole soul i”