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What Religion Are Born Again Christians

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This commodity is about the Christian term. For other uses, see Built-in Again.

Evangelical Christian term

Born over again, or to experience the new birth, is a phrase, peculiarly in evangelicalism, that refers to a "spiritual rebirth", or a regeneration of the human spirit. In contrast to one'due south concrete nascency, being "built-in once more" is distinctly and separately acquired by baptism in the Holy Spirit, it is not caused by baptism in water. It is a core doctrine of the denominations of the Anabaptist, Moravian, Methodist, Quaker, Baptist, Plymouth Brethren and Pentecostal Churches along with all other evangelical Christian denominations. All of these Churches strongly believe Jesus' words in the Gospels: "You must be born again before you can run across, or enter, the Kingdom of Heaven." Their doctrines also mandate that to exist both "built-in again" and "saved", ane must have a personal and intimate human relationship with Jesus Christ.[1] [2] [3] [four] [5] [6]

In gimmicky Christian usage and apart from evangelicalism, the term is singled-out from similar terms which are sometimes used in Christianity in reference to a person who is being or 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 "built-in again" (pregnant in the "Holy Spirit") frequently state that they have a "personal relationship with Jesus Christ".[7] [5] [6]

In addition to using this phrase with those who do non profess to exist Christians, some Evangelical Christians apply the phrase and evangelize those who belong to other Christian denominations or groups. This practice is based on the belief that non-Evangelical Christians, even those Christians who are professed Christians, are not "born again" and do non take a "personal human relationship with Jesus." They therefore believe that they should deliver to non-Evangelical Christians in the aforementioned way that they would evangelize to people who do not profess the Christian organized religion.

The phrase "born again" is besides used equally an adjective to draw individual members of the movement who espouse this belief, and it is also used as an describing word to draw the movement itself ("built-in-again Christian" and the "born-over again movement").

Origin [edit]

The term is derived from an event in the Gospel of John in which the words of Jesus were not understood past a Jewish pharisee, Nicodemus.

Jesus replied, "Very truly I tell y'all, no one tin can come across 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 2d time into their female parent's womb to be built-in!" Jesus answered, "Very truly I tell y'all, no 1 can enter the kingdom of God unless they are born of h2o and the Spirit."

—Gospel of John, John affiliate 3, verses 3–v, NIV[8]

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 equally once again is ἄνωθεν (ánōtʰen), which could mean either "again", or "from above".[ix] The double entendre is a figure of spoken communication that the gospel author uses to create bewilderment or misunderstanding in the hearer; the misunderstanding is then antiseptic by either Jesus or the narrator. Nicodemus takes only the literal meaning from Jesus's statement, while Jesus clarifies that he means more than of a spiritual rebirth from above. English translations have to selection one sense of the phrase or some other; the NIV, Rex James Version, and Revised Version use "born once more", while the New Revised Standard Version[ten] and the New English Translation[11] prefer the "born from in a higher place" translation.[12] Most versions will note the alternative sense of the phrase anōthen in a footnote.

Edwyn Hoskyns argues that "built-in from above" is to exist preferred every bit the fundamental pregnant and he drew attention to phrases such as "birth of the Spirit",[13] "birth from God",[fourteen] merely maintains that this necessarily carries with it an emphasis upon the newness of the life as given by God himself.[15]

The final utilise 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, [see that ye] love one some other with a pure heart fervently: / Existence born over again, not of corruptible seed, but of incorruptible, by the discussion of God, which liveth and abideth for e'er.

—1 Peter 1:22-23[xvi]

Hither, the Greek word translated as "born again" is ἀναγεγεννημένοι ( anagegennēménoi ).[17]

Interpretations [edit]

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 fault—that every person must have ii births—natural birth of the physical trunk and another of the water and the spirit.[18] This soapbox with Nicodemus established the Christian belief that all man beings—whether Jew or Gentile—must be "born once again" of the spiritual seed of Christ. The Apostle Peter further reinforced this understanding in one Peter 1:23.[19] [17] The Catholic Encyclopedia states that "[a] controversy existed in the primitive church over the interpretation of the expression the seed of Abraham. It is [the Apostle Paul's] didactics in one instance that all who are Christ'south by faith are Abraham's seed, and heirs according to promise. He is concerned, yet, with the fact that the promise is not existence fulfilled to the seed of Abraham (referring to the Jews)."[20]

Charles Hodge writes that "The subjective alter 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.[21]

Jesus used the "birth" analogy in tracing spiritual newness of life to a divine first. Contemporary Christian theologians have provided explanations for "built-in from above" beingness a more accurate translation of the original Greek word transliterated anōthen. [22] Theologian Frank Stagg cites two reasons why the newer translation is meaning:

  1. The emphasis "from above" (implying "from Heaven") calls attention to the source of the "newness of life". Stagg writes that the word "again" does non include the source of the new kind of first;
  2. More than personal improvement is needed. "a new destiny requires a new origin, and the new origin must exist from God."[23]

An early instance of the term in its more modernistic employ appears in the sermons of John Wesley. In the sermon entitled A New Birth he writes, "none can be holy unless he be born once again", and "except he be born once again, none can be happy fifty-fifty in this earth. For ... a man should non be happy who is not holy." Also, "I say, [a man] may be born again and and so go an heir of salvation." Wesley besides states infants who are baptized are born again, but for adults information technology is different:

our church supposes, that all who are baptized in their infancy, are at the same time born again. ... But ... it is certain all of riper years, who are baptized, are non at the same time built-in over again.[24]

A Unitarian work chosen The Gospel Anchor noted in the 1830s 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." Information technology 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 specially, and non to the world."[25]

Historicity [edit]

Scholars of historical Jesus, that is, attempting 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 caused. In addition, the conversation is recorded in no other ancient Christian source other than John and works based on John.[26] According to Bart Ehrman, the larger upshot is that the same problem English language translations of the Bible have with the Greek ἄνωθεν (anōthen) is a problem in the Aramaic language equally well: there is no single word in Aramaic that means both "once again" and "from in a higher place", still the conversation rests on Nicodemus making this misunderstanding.[27] As the conversation was betwixt 2 Jews in Jerusalem, where Aramaic was the native language, there is no reason to think that they'd have spoken in Greek.[26] This implies that even if based on a real conversation, the writer of John heavily modified information technology to include Greek wordplay and idiom.[26]

Denominational positions [edit]

Catholicism [edit]

Historically, the archetype text from John 3 was consistently interpreted past the early on church fathers as a reference to baptism.[28] Modern Catholic interpreters have noted that the phrase 'born from above' or 'born once again'[29] is antiseptic equally 'existence built-in of water and Spirit'.[30]

Cosmic commentator John F. McHugh notes, "Rebirth, and the showtime of this new life, are said to come up about ἐξ ὕδατος καὶ πνεύματος, of water and spirit. This phrase (without the article) refers to a rebirth which the early Church regarded every bit taking place through baptism."[31]

The Canon of the Catholic Church (CCC) notes that the essential elements of Christian initiation are: "annunciation of the Word, acceptance of the Gospel entailing conversion, profession of religion, Baptism itself, and the outpouring of the Holy Spirit, and admission to Eucharistic communion."[32] Baptism gives the person the grace of forgiveness for all prior sins; it makes the newly baptized person a new fauna and an adopted son of God;[33] information technology incorporates them into the Body of Christ[34] and creates a sacramental bail of unity leaving an enduring mark on our souls.[35] "Incorporated into Christ by Baptism, the person baptized is configured to Christ. Baptism seals the Christian with the indelible spiritual marking (graphic symbol) of his belonging to Christ. No sin tin can erase this mark, fifty-fifty if sin prevents Baptism from bearing the fruits of conservancy. Given once for all, Baptism cannot be repeated."[36] The Holy Spirit is involved with each attribute of the motion of grace. "The beginning 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."[37]

The Catholic Church too 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.[38]

Pope John Paul II wrote in Catechesi Tradendae about "the problem of children baptized in infancy [who] come up for catechesis in the parish without receiving any other initiation into the religion and withal without any explicit personal zipper to Jesus Christ.".[39] He noted that "beingness a Christian means saying 'yes' to Jesus Christ, simply allow us remember that this 'yes' has ii 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 amend—and meliorate the profound meaning of this discussion."[xl]

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

The National Directory of Catechesis (published by the United States Briefing of Catholic Bishops, USCCB) defines conversion as, "the acceptance of a personal human relationship with Christ, a sincere adherence to him, and a willingness to adapt 1'south life to his."[41] To put it more just "Conversion to Christ involves making a genuine commitment to him and a personal decision to follow him as his disciple."[41]

Echoing the writings of 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 fabricated a personal delivery to Christ and the Gospel, to those formed by the values of the secular culture, to those who accept lost a sense of religion, and to those who are alienated.[42]

Declan O'Sullivan, co-founder of the Catholic Men's Fellowship and knight of the Sovereign War machine Order of Malta, wrote that the "New Evangelization emphasizes the personal run into with Jesus Christ as a pre-status for spreading the gospel. The born-once again experience is not only an emotional, mystical high; the really important matter is what happened in the convert's life after the moment or period of radical change."[43]

Lutheranism [edit]

The Lutheran Church building holds that "nosotros are cleansed of our sins and born once more and renewed in Holy Baptism by the Holy Ghost. But she also teaches that whoever is baptized must, through daily contrition and repentance, drown The Onetime Adam so that daily a new human being come forth and arise who walks before God in righteousness and purity forever. She teaches that whoever lives in sins after his baptism has once again lost the grace of baptism."[44]

Moravianism [edit]

With regard to the New Nascence, the Moravian Church holds that a personal conversion to Christianity is a joyful feel, in which the private "accepts Christ every bit Lord" later on which faith "daily grows inside the person."[45] 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 paradigm and daily become more like Jesus."[45] As such, "heart religion" characterizes Moravian Christianity.[45] The Moravian Church has historically emphasized evangelism, especially missionary piece of work, to spread the organized religion.[46]

Anabaptism [edit]

Anabaptist denominations, such every bit the Mennonites, teach that "True faith entails a new birth, a spiritual regeneration past God'southward grace and power; 'believers' are those who have become the spiritual children of God."[47] In Anabaptist theology, the pathway to salvation, is "marked non by a forensic agreement of salvation past 'faith alone', but by the entire process off repentance, self-deprival, faith rebirth and obedience."[47] Those who wish to tarry this path receive baptism after the New Birth.[47]

Anglicanism [edit]

The phrase born again is mentioned in the 39 Articles of the Anglican Church in article 15, entitled "Of Christ lone without Sin". In part, it reads: "sin, as S. John saith, was not in Him. Just all we the rest, although baptized and built-in again in Christ, nonetheless offend in many things: and if we say we have no sin, nosotros deceive ourselves, and the truth is not in us."[48]

Although the phrase "baptized and built-in again in Christ" occurs in Commodity XV, the reference is clearly to the scripture passage in John 3:three.[49]

Reformed [edit]

In Reformed theology, Holy Baptism is the sign and the seal of i's regeneration, which is of comfort to the laic.[50] The time of ane'south regeneration, however, is a mystery to oneself co-ordinate to the Canons of Dort.[50]

According to the Reformed churches being born again refers to "the inwards working of the Spirit which induces the sinner to respond to the effectual telephone 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."[51] Effectual calling is "the work of God'due south Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the noesis of Christ, and renewing our wills, he doth persuade and enable us to comprehend Jesus Christ, freely offered to united states of america in the gospel."[52] [53]

In Reformed theology, "regeneration precedes religion."[54] Samuel Storms writes that, "Calvinists insist that the sole cause of regeneration or existence born once again is the will of God. God first sovereignly and efficaciously regenerates, and but in consequence of that do nosotros deed. Therefore, the individual is passive in regeneration, neither preparing himself nor making himself receptive to what God volition do. Regeneration is a change wrought in usa past God, not an autonomous act performed by u.s.a. for ourselves."[55]

Quakerism [edit]

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

Post-obit 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).[56]

Methodism [edit]

In Methodism, the "new birth is necessary for salvation because it marks the move toward holiness. That comes with faith."[1] John Wesley, held that the New Nascence "is that great change which God works in the soul when he brings it into life, when he raises information technology from the death of sin to the life of righteousness."[58] [1] In the life of a Christian, the new birth is considered the first piece of work of grace.[59] In keeping with Wesleyan-Arminian covenant theology, the Articles of Faith, in Article XVII—Of Baptism, state that baptism is a "sign of regeneration or the new birth."[60] The Methodist Visitor in describing this doctrine, admonishes individuals: "'Ye must be born over again.' Yield to God that He may perform this work in and for you. Acknowledge Him to your centre. 'Believe on the Lord Jesus Christ, and thou shalt exist saved.'"[61] [62] Methodist theology teaches that the New Birth contains 2 phases that occur together, justification and regeneration:[63]

Though these ii phases of the new birth occur simultaneously, they are, in fact, 2 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 total release from the penalisation of sin (Romans three:23-25). This human activity of divine grace is wrought by religion in the claim of our Lord and Saviour Jesus Christ (Romans 5:one). Regeneration is the impartation of divine life which is manifested in that radical modify in the moral character of man, from the love and life of sin to the dearest of God and the life of righteousness (2 Corinthians v:17; one Peter 1:23). ―Principles of Faith, Emmanuel Association of Churches[63]

Baptists [edit]

Baptists teach that people are built-in again when they believe that Jesus died for their sin, and was cached, and rose again (1 Cor 15:3-4), and that by believing/trusting in Jesus' death, burial and resurrection, eternal life shall exist granted as a gift by God (John three:14-16, Acts ten:43, Romans 6:23). Those who have been born again, co-ordinate to Baptist teaching, know that they are "[children] of God because the Holy Spirit witnesses to them that they are" (cf. assurance).[64]

Plymouth Brethren [edit]

The Plymouth Brethren teach that the New Birth furnishings salvation and those who evidence that they accept been born again, repented, and have faith in the Scriptures are given the right manus of fellowship, afterward which they can partake of the Lord'south Supper.[65]

Pentecostalism [edit]

Holiness Pentecostals historically teach the new birth (first piece of 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.[66] [67] The New Nascency, according to Pentecostal didactics, imparts "spiritual life".[4]

Jehovah's Witnesses [edit]

Jehovah'south Witnesses believe that individuals do not accept the power to choose to be built-in again, but that God calls and selects his followers "from to a higher place".[68] Only those belonging to the "144,000" are considered to be born over again.[69] [70]

The Church building of Jesus Christ of Latter-solar day Saints [edit]

The Book of Mormon emphasizes the demand for everyone to be reborn of God.[71]

Disagreements between denominations [edit]

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

Catholic Answers says:

Catholics should ask [Evangelical] Protestants, "Are y'all born again—the way the Bible understands that concept?" If the Evangelical has not been properly water baptized, he has not been born once again "the Bible way," regardless of what he may retrieve.[72]

On the other paw, an Evangelical site argues:

Another of many examples is the Catholic who claims he also is "built-in again." ... However, what the committed Cosmic ways 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."[73] The deliberate adoption of biblical terms which have unlike meanings for Catholics has become an constructive tool in Rome's ecumenical agenda.[74]

The Reformed view of regeneration may be set autonomously 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 whatever fourth dimension in a person's life, even in the womb. It is not somehow the automatic result of baptism. 2nd, it is mutual for many other evangelical branches of the church to speak of repentance and faith leading to regeneration (i.e., people are born once more only afterwards they exercise saving organized religion). By contrast, Reformed theology teaches that original sin and total depravity deprive all people of the moral ability and will to practice saving religion. ... Regeneration is entirely the work of God the Holy Spirit - we can do nothing on our own to obtain it. God lonely raises the elect from spiritual expiry to new life in Christ.[75] [76]

History and usage [edit]

Historically, Christianity has used various metaphors to describe its rite of initiation, that is, spiritual regeneration via the sacrament of baptism past the power of the water and the spirit. This remains the mutual understanding in about of Christendom, held, for example, in Roman Catholicism, Eastern Orthodoxy, Oriental Orthodoxy, Lutheranism,[44] Anglicanism,[77] and in other historic branches of Protestantism. Notwithstanding, onetime after the Reformation, Evangelicalism attributed greater significance to the expression born again [78] as an experience of religious conversion,[79] symbolized by deep-h2o baptism, and rooted in a commitment to ane'due south own personal faith in Jesus Christ for conservancy. This same conventionalities is, historically, also an integral part of Methodist doctrine,[lxxx] [81] and is continued with the doctrine of Justification.[82]

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 blazon, it leads to an activation of the capabilities for agreement, to the breakthrough of a "vision". With others information technology leads to the discovery of an unexpected dazzler in the society 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 dear of neighbour. ... each person affected perceives his life in Christ at any given time every bit "newness of life."[83]

According to J. Gordon Melton:

Built-in once more is a phrase used past many Protestants to describe the phenomenon of gaining faith in Jesus Christ. Information technology is an feel when everything they accept been taught as Christians becomes real, and they develop a straight and personal human relationship with God.[84]

Co-ordinate to Andrew Purves and Charles Partee:

Sometimes the phrase seems to be judgmental, making a stardom betwixt genuine and nominal Christians. Sometimes ... descriptive, like the stardom betwixt liberal and conservative Christians. Occasionally, the phrase seems historic, like the partitioning between Catholic and Protestant Christians. ... [the term] commonly includes the notion of homo choice in salvation and excludes a view of divine ballot by grace alone.[85]

The term built-in again has go widely associated with the evangelical Christian renewal since the belatedly 1960s, first in the United States and then around the world. Associated peradventure initially with Jesus People and the Christian counterculture, born again came to refer to a conversion feel, accepting Jesus Christ as lord and savior in lodge to be saved from hell and given eternal life with God in sky, and was increasingly used as a term to identify devout believers.[12] By the mid-1970s, born once again Christians were increasingly referred to in the mainstream media as part of the born once again motion.

In 1976, Watergate conspirator Chuck Colson's volume Born Over again gained international discover. Time magazine named him "One of the 25 most influential Evangelicals in America."[86] The term was sufficiently prevalent and so that during the year's presidential entrada, Democratic political party nominee Jimmy Carter described himself as "born once again" in the first Playboy mag interview of an American presidential candidate.

Colson describes his path to faith in conjunction with his criminal imprisonment and played a pregnant role in solidifying the "born over again" identity equally a cultural construct in the U.s.. 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 dearest, words I had not been certain I could understand or say fell from my lips: "Lord Jesus, I believe in You. I take You. Please come up into my life. I commit information technology to Y'all." With these few words...came a sureness of mind that matched the depth of feeling in my middle. There came something more: strength and quiet, a wonderful new balls almost life, a fresh perception of myself in the world effectually me.[87]

Jimmy Carter was the commencement President of the U.s.a. to publicly declare that he was born-over again, in 1976.[88] By the 1980 campaign, all three major candidates stated that they had been born again.[89]

Sider and Knippers[90] state that "Ronald Reagan'due south election that autumn [was] aided by the votes of 61% of 'born-again' white Protestants."

The Gallup System reported that "In 2003, 42% of U.S. adults said they were born-once more or evangelical; the 2004 percentage is 41%" and that, "Black Americans are far more likely to identify themselves equally born-once more or evangelical, with 63% of blacks maxim they are built-in-again, compared with 39% of white Americans. Republicans are far more probable to say they are born-again (52%) than Democrats (36%) or independents (32%)."[91]

The Oxford Handbook of Religion and American Politics, referring to several studies, reports "that 'born-again' identification is associated with lower back up for government anti-poverty programs." It also notes that "self-reported born-once more" Christianity, "strongly shapes attitudes towards economic policy."[92]

Names which have been inspired by the term [edit]

The thought of "rebirth in Christ" has inspired[93] some common European forenames: French René/Renée, Dutch Renaat/Renate, Italian, Spanish, Portuguese and Croation Renato/Renata, Latin Renatus/Renata, all of which mean "reborn", "born over again".[94]

Statistics [edit]

The Oxford Handbook of Religion and American Politics notes: "The GSS ... has asked a born-again question on three occasions ... 'Would y'all say you accept been 'born again' or have had a 'born-again' experience?" The Handbook says that "Evangelical, black, and Latino Protestants tend to reply similarly, with about two-thirds of each group answering in the affirmative. In contrast, merely almost 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 study a built-in-again experience besides claim it as an identity."[95]

See likewise [edit]

  • Altar call – Tradition in some Christian churches
  • Baptismal regeneration – Doctrines held past major Christian denomination
  • Born-again virgin – Person who commits to abstinence after having had sexual intercourse
  • Kid dedication – Act of induction of children
  • Jesus movement – Former evangelical Christian movement
  • Dvija – Twice-born status of Hindu male after Upanayana
  • Evangelism – Preaching the Gospel of Jesus Christ
  • Monergism – View within Christian theology
  • Sinner's prayer – Evangelical Christian term referring to any prayer of repentance

References [edit]

  1. ^ a b c Joyner, F. Belton (2007). United Methodist Questions, United Methodist Answers: Exploring Christian Organized religion. Westminster John Knox Press. p. 39. ISBN9780664230395 . Retrieved ten April 2014. The new birth is necessary for salvation because it marks the motility toward holiness. That comes with organized religion.
  2. ^ Cathcart, William (1883). The Baptist Encyclopaedia: A Lexicon 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.
  3. ^ a b c Transmission of Faith and Exercise of Central Yearly Coming together of Friends. Central Yearly Meeting of Friends. 2018. p. 26.
  4. ^ a b Wood, William W. (1965). Culture and Personality Aspects of the Pentecostal Holiness Religion. Mouton & Company. p. eighteen. ISBN978-3-xi-204424-7.
  5. ^ a b Bornstein, Erica (2005). The spirit of development: Protestant NGOs, morality, and economics in Zimbabwe. Stanford University Press. ISBN9780804753364 . Retrieved 30 July 2011. A senior staff fellow member in Globe Vision's California office elaborated on the importance of existence "born again," emphasizing a fundamental "human relationship" between individuals and Jesus Christ: "...the importance of a personal relationship with Christ [is] that it's not only a matter of going to Christ or being baptized when y'all are an infant. We believe that people need to exist regenerated. They need a spiritual rebirth. The need to be born again. ...You must be born over again earlier you can see, or enter, the Kingdom of Heaven."
  6. ^ a b Lever, A. B. (2007). And God Said... ISBN9781604771152 . Retrieved 30 July 2011. From speaking to other Christians I know that the distinction of a born once again laic is a personal experience of God that leads to a personal relationship with Him.
  7. ^ Cost, Robert M. (1993). Beyond Born Again: Toward Evangelical Maturity. Wildside Press. ISBN9781434477484 . Retrieved thirty July 2011. I have a personal human relationship with Jesus Christ.
  8. ^ John 3:iii-5
  9. ^ Danker, Frederick W., et al, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed (Chicago: University of Chicago,2010), 92. Specifically see the first (from above) and 4th (again, afresh) meanings.
  10. ^ Jn 3:three NET
  11. ^ Jn 3:three NET
  12. ^ a b Mullen, MS., in Kurian, GT., The Encyclopedia of Christian Civilisation, J. Wiley & Sons, 2012, p. 302.
  13. ^ Jn 1:five
  14. ^ cf. Jn 1:12-xiii; 1Jn 2:29, three:nine, iv:7, 5:xviii
  15. ^ Hoskyns, Sir Edwyn C. and Davy, F.North.(ed), The Fourth Gospel, Faber & Faber 2nd ed. 1947, pp. 211,212
  16. ^ 1Peter 1:22-23
  17. ^ a b Fisichella, SJ., Taking Away the Veil: To See Beyond the Curtain of Illusion, iUniverse, 2003, pp. 55-56.
  18. ^ Emmons, Samuel B. A Bible Dictionary. BiblioLife, 2008. ISBN 978-0-554-89108-8.
  19. ^ 1Peter 1:23
  20. ^ Driscoll, James F. "Divine Promise (in Scripture)". The Catholic Encyclopedia. Vol. 12. New York: Robert Appleton Company, 1911. 15 November 2009.[1]
  21. ^ "Systematic Theology - Volume 3 - Christian Classics Ethereal Library". www.ccel.org . Retrieved 11 September 2019.
  22. ^ The New Testament Greek Lexicon. 30 July 2009.
  23. ^ Stagg, Evelyn and Frank. Adult female in the Globe of Jesus. Philadelphia: Westminster Printing, 1978. ISBN 0-664-24195-6
  24. ^ Wesley, J., The works of the Reverend John Wesley, Methodist Episcopal Church, 1831, pp. 405–406.
  25. ^ LeFevre, CF. and Williamson, ID., The Gospel anchor. Troy, NY, 1831–32, p. 66. [2]
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  27. ^ "Biblical Errancy: The "Born Again" Dialogue In the Gospel of John". Biblical Errancy . Retrieved 11 September 2019.
  28. ^ Joel C. Elworthy, Ed. Ancient Christian Commentary on Scripture, New Testament IVa, John 1-10 (Downers Grove: Intervarsity Press, 2007), p. 109-110
  29. ^ John three:3
  30. ^ John 3:5
  31. ^ John F. McHugh, John 1-4, The International Critical Commentary (New York: T&T Clark, 2009), p. 227
  32. ^ CCC 1229
  33. ^ two Corinthians 5:17; 2 Peter 1:4
  34. ^ Ephesians 4:25
  35. ^ CCC 1262-1274
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  38. ^ CCC 1260
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  40. ^ CT xx
  41. ^ a b United States Briefing of Catholic Bishops, National Directory of Catechesis (2005) p. 48
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  44. ^ a b Walther, Carl Ferdinand Wilhelm (2008). Sermons and prayers for Reformation and Luther commemorations. Joel Baseley. p. 27. ISBN9780982252321 . Retrieved 10 Apr 2014. Furthermore, the Lutheran Church as well thoroughly teaches that nosotros are cleansed of our sins and born once again and renewed in Holy Baptism past the Holy Ghost. Simply she also teaches that whoever is baptized must, though daily contrition and repentance, drown The One-time Adam so that daily a new human come forth and arise who walks before God in righteousness and purity forever. She teaches that whoever lives in sins later on his baptism has again lost the grace of baptism.
  45. ^ a b c Atwood, Scott Edward (1991). "An Instrument for Enkindling": The Moravian Church and the White River Indian Mission. Higher of William & Mary. p. 7, xiv, 20-24.
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  49. ^ "Archived copy" (PDF). Archived from the original (PDF) on fifteen Dec 2017. Retrieved 18 Baronial 2017. {{cite web}}: CS1 maint: archived copy as championship (link)
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  52. ^ Shorter Westminster Catechism, Question 31.
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  59. ^ Stokes, Mack B. (1998). Major United Methodist Beliefs. Abingdon Press. p. 95. ISBN9780687082124.
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  61. ^ The Methodist Company. Elliot Stock, 62, Paternoster Row, E.C. 1876. p. 137. Ye must be built-in once again." Yield to God that He may perform this piece of work in and for you. Admit Him to your eye. "Believe on the Lord Jesus Christ, and chiliad shalt exist saved.
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  66. ^ The West Tennessee Historical Society Papers – Upshot 56. West Tennessee Historical Society. 2002. p. 41. Seymour's holiness groundwork suggests that Pentecostalism had roots in the holiness motion of the belatedly 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.
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  81. ^ Smith, Charles Spencer; Payne, Daniel Alexander (1922). A History of the African Methodist Episcopal Church. Johnson Reprint Corporation. Retrieved xix October 2009. Whatever the Church building may exercise, and at that place is much that it can and should do, for the betterment of man's physical being, its fundamental work is the regeneration of man'south spiritual nature. Methodism has insisted on this as the supreme end and aim of the Church.
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  93. ^ Oxford Lexicon of Beginning Names
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External links [edit]

  • The New Birth, John Wesley, sermon No. 45. Wesley's education on being born once more, and statement that it is fundamental to Christianity.

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Source: https://en.wikipedia.org/wiki/Born_again

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