Returning to Innocence in Christ through Spiritual Renewal
Returning to Innocence in Christ through Spiritual Renewal
The concept of returning to innocence in Christ is deeply rooted in the biblical notion of spiritual renewal, which is achieved through the process of regeneration. Regeneration is described as a "new birth" that enables believers to experience a profound transformation, making them new creatures in Christ Jesus [1].
The biblical basis for this concept is found in passages such as Titus 3:5, which speaks of "the washing of regeneration and renewing by the Holy Spirit". This renewal is not merely a moral reformation but a fundamental change that affects the entire being of the individual, enabling them to live a life characterized by holiness and righteousness [3, 5].
The process of regeneration involves the work of the Holy Spirit, who brings about a change in the individual's nature, making them a partaker of the divine nature. This is described as a "putting off of the old man" and a "putting on of the new" [6]. The result is a life that is no longer dominated by sin but is instead characterized by a desire to live according to God's will.
Reconciliation is another crucial aspect of the Christian doctrine related to returning to innocence. Through Christ's sacrifice, believers are reconciled to God, and their sins are forgiven. This reconciliation is not just a change in the believer's disposition toward God but also involves God's own action in making peace with humanity [2, 4].
The Eastern Orthodox tradition, as represented by John Chrysostom, emphasizes the significance of the believer's participation in the divine life through the sacraments and the work of the Holy Spirit. This participation is seen as a means of experiencing spiritual renewal and growth in holiness [8].
In the Reformed tradition, the emphasis is on the believer's union with Christ and the role of faith in appropriating the benefits of Christ's redemption. According to Calvin, the believer's regeneration is a key aspect of their salvation, enabling them to live a life that is pleasing to God [6, 7].
The concept of returning to innocence is also closely tied to the idea of sanctification, which involves the believer's growth in holiness and their increasing conformity to the image of Christ. This process is seen as a lifelong journey, enabled by the work of the Holy Spirit [5].
Sources
- 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 ”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Reconcilation — A change from enmity to friendship. It is mutual, i.e., it is a change wrought in both parties who have been at enmity. (1.) In Col. 1:21, 22, the word there used refers to a change wrought in the personal character of the sinner who ceases to be an enemy to God by wicked works, and yields up to him his full confidence and love. In 2 Cor. 5:20 the apostle beseeches the Corinthians to be "reconciled to God", i.e., to lay aside their enmity. (2.) Rom. 5:10 refers not to any change in our disposition toward God, but to God himself, as the party reconcile”
- Titus “not by works of righteousness, which we did ourselves, but according to his mercy, he saved us, through the washing of regeneration and renewing by the Holy Spirit, -- Titus 3:5”
- Colossians “Colossians 1:22 (BSB) — But now He has reconciled you by Christ’s physical body through death to present you holy, unblemished, and blameless in His presence—”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Sanctification — Involves more than a mere moral reformation of character, brought about by the power of the truth: it is the work of the Holy Spirit bringing the whole nature more and more under the influences of the new gracious principles implanted in the soul in regeneration. In other words, sanctification is the carrying on to perfection the work begun in regeneration, and it extends to the whole man (Rom. 6:13; 2 Cor. 4:6; Col. 3:10; 1 John 4:7; 1 Cor. 6:19). It is the special office of the Holy Spirit in the plan of redemption to carry on this work (1 Cor. 6:1”
- CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 38.2: through Christ. And as what we have from Adam becomes old, 439 439 “ Deuient vieil et caduque ;” — “Becomes old and frail.” and tends towards ruin, so what we obtain through Christ remains for ever, and is not frail; but, on the contrary, tends towards immortality. This passage is worthy of notice, inasmuch as a definition of regeneration may be gathered from it. For it contains two parts — the putting off of the old man , and the putting on of the new , and of these Paul here makes mention. It is also to be notice”
- CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 28.3: become man, and be a partaker of our flesh, that he might be our brother: it was necessary that he should by dying become a sacrifice, that he might make his Father propitious to us. That he might present us holy. Here we have the second and principal part of our salvation — newness of life. For the entire blessing of redemption consists mainly in these two things, remission of sins, and spiritual regeneration. ( Jeremiah 31:33 .) What he has already spoken of was a great matter, that righteousness has been procure”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: seemly, or, It is not expedient, or, It is not lawful, but “impossible,” so as to cast [them] into despair), if ye have once been altogether enlightened. Then he adds, “and have tasted of the heavenly gift. If ye have tasted” (he says) “of the heavenly gift,” that is, of forgiveness. “And been made partakers of the Holy Ghost, and tasted the good word of God” (he is speaking here of the doctrine) “and the powers of the world to come” (what powers is he speaking of? either the working of miracles, or “the earnest of the Spirit”— 2 Cor. i. 22 ) “and h”