Endnotes
regeneration, between baptismal regeneration and a later spiritual renewal that again depends on the persons themselves.
One cannot even stop here but must, in the interest of consistency, proceed to the acceptance of a series of rebirths, all of which can be lost and regained. Hollaz, for example, tried to argue that regeneration can be nullified three, four, or more times and yet regained.124 By taking that position, we are absolutely misjudging the love of God, the grace of the Son, and the communion of the Spirit, as well as the nature of the spiritual life. For this life is essentially distinct from all natural life. It is born of God, flows down to us from the resurrection of Christ, and is from the beginning effected, maintained, and confirmed in the fellowship of the Holy Spirit. For that reason it cannot sin or die, but lives, works, and grows, and in due time manifests itself in deeds of faith and conversion.
From Reformed Dogmatics (4 Vol.) by Herman Bavinck
ENDNOTES 1 Synopsis purioris theologiae, disp. 30, 2, 3; P. van Mastricht, Theoretico-practica theologia (Utrecht: Appels, 1714), VI, 2, 15;
H. Witsius, The Oeconomy of the Covenants between God and Man, 3 vols. (New York: Lee & Stokes, 1798), III, 5, 7–15; J.
Marck, Compendium theologiae christianae didacticoelencticum (Groningen: Fossema, 1686), 17, 10; B. de Moor,
Commentarius … theologiae, 6 vols. (Leiden: J. Hasebroek,
1761–71), III, 386–87.
2 Formula of Concord in The Book of Concord: The Confessions of the Evangelical Lutheran Church, ed. R. Kolb and T.J.
Wengert (Minneapolis: Fortress, 2000), 481–660. Ed. note: A careful check of the passages cited here by Bavinck in the
Scripture index of The Book of Concord (= Kolb and Wengert below) failed to locate this specific reference. Joseph T. Müller,
Die symbolischen Bücher der evangelisch-lutherischen Kirche, 8th ed. (Gütersloh: Bertelsmann, 1898), 709; ed. note: This specific reference is to Formula of Concord, "Solid Declaration," art. 11, pars. 24–28 (Kolb and Wengert, 644–45); J. Gerhard,
Loci theologici, ed. E. Preuss, 9 vols. (Berlin: G. Schlawitz, 1863–75), VII, ch. 7; J. A. Quenstedt, Theologia, III, 465–76; cf. also the Remonstrants and others in C. Vitringa, Doctrina christiana religionis, 8 vols. (Leiden: Joannis le Mair, 1761–86),
III, 167.
3 See also J. Arminius, Opera theologica (Leiden: Godefridum Basson, 1629), 661ff.; The Confession or Declaration of the Ministers or Pastors Which in the United Provinces Are Called
Remonstrants concerning the Chief Points of Christian Religion (1622; repr., London: Francis Smith, 1676), c. 7; ed. note: This is available via Early English Books Online and will henceforth be cited as Remonstrant Confession. S. Episcopius, Apologia pro confessione sive declaratione sententiae eroum, qui in Foederato
Belgio vocantur Remonstrantes, super praecipuis articulis religionis Christianae: Contra censuram quatuor professorum
Leidensium (1629). Ed. note: The Apologia can be found in S.
Episcopius, Opera, III, 88–89, 187–205; idem, Antidotum, ch.
9, in Opera theologica, 2 vols. (Amsterdam: Johan Blaeu, 1650– 65), II, 2, 38; P. van Limborch, Theologia christiana
(Amsterdam: Arnhold, 1735), IV, 3, 12–18.
4 Cf. H. Bavinck, Reformed Dogmatics III, 460 (#405).
5 Cf. H. Bavinck, Reformed Dogmatics II, 377 (#242).
6 W. Schmidt, "Die Universalität des göttlichen Heilswillens und die Particularität der Berufung," Theologische Studien und
Kritiken 60/1 (1887): 1–44.
7 On the nature and fruits of external calling, cf. the literature on common grace: H. Bavinck, Reformed Dogmatics, I, 301ff.
(##85ff.); III, 216ff. (##347ff.); W. Twisse, Guilielmi Twissi opera theologica polemico antiArminiana (Amsterdam, 1699), I,
660ff.; J. Trigland, Opuscula (Amsterdam: Marten Jansz.
Brandt, 1639–40), I, 430ff.; II, 809ff.; F. Gomarus, Opera theologica omnia (Amsterdam: J. Jansson, 1664), I, 97ff.;
Synopsis purioris theologiae, disp. 30, 40–46; G. Voetius, Selectae disputationes theologicae, 5 vols. (Utrecht, 1648–69),
II, 256; P. van Mastricht, Theologia,VI, 2, 16; F. Turretin, Institutes of Elenctic Theology, trans. G. M. Giger, ed. J. T.
Dennison, 3 vols. (Phillipsburg, NJ: Presbyterian & Reformed, 1992), XV, qu. 2, and also XIV, 14, 51; H. Witsius, The Oeconomy of Covenants between God and Man, II, 9, 4; III, 5,
20; J. H. Heidegger, Corpus theologiae, 2 vols. (Zurich: J. H.
Bodmer, 1700), XXI, 9–11; J. Alting, Opera omnia theologica, 5 vols. (Amsterdam: Borst, 1687), 187; B. de Moor, Comm. theol.,
III, 1071; C. Hodge, Systematic Theology, 3 vols. (New York:
Charles Scribner's Sons, 1888), II, 641ff.; W. G. T. Shedd, Dogmatic Theology, 3rd ed., 3 vols. (New York: Scribner, 1888–
94), I, 451; II, 482ff.; R. S. Candlish, The Atonement: Its Reality, Completeness, and Extent (London: T. Nelson & Sons, 1861),
169ff.; A. Robertson, History of the Atonement Controversy in Connection with the Secession Church (Edinburgh: Oliphant,
1846).
8 Canons of Dort, I, 4; J. Trigland, Antapologia (Amsterdam:
Joannam Janssonium et al., 1664), ch. 25ff.; J. Maccovius, Loci communes (Amsterdam: n.p., 1658), 699ff.; P. van Mastricht,
Theologia, VI, 3, 19–28; H. Witsius, The Oeconomy of Covenants between God and Man, III, 6, 9.
9 Remonstrant Confession and Apologia pro confessione, XI, 4.
10 Preparatory grace is treated in W. Musculus, Loci communes theologiae sacrae (Basel: Heruagiana, 1567), 24; P. Martyr
Vermigli, Loci communes, ed. R. Massonius (London, 1576), 312; Z. Ursinus, The Commentary of Dr. Zacharius Ursinus on the Heidelberg Catechism, trans. G. W. Williard (Grand Rapids:
Eerdmans, 1954), qu. 88–90; H. Heppe, Dogmatik des deutschen Protestantismus im sechzehnten Jahrhundert, 3 vols.
(Gotha: F. A. Perthes, 1857), II, 372; W. Perkins, The Workes of That Famous and Worthy Minister of Christ, 3 vols. (London:
John Legatt, 1612–18), III, 127ff.; W. Ames, Conscience with the Power and Cases Thereof (London: Rothwell, Slater & Blacklock,
1643), II, 4; H. Visscher, Guilielmus Amesius: Zijn leven en werken (Haarlem: J. M. Stap, 1894), 125; A. Kuyper Jr.,
Johannes Maccovius (Leiden: D. Donner, 1899), 57, 339ff.; 352ff.; the British theologians at the Synod of Dordt on the third and fourth articles; Synopsis purioris theologiae, disp. 32, 6; H.
Witsius, The Oeconomy of Covenants between God and Man, III, 6, 11–15; G. Voetius, Select. disp., II, 402–24; B. de Moor,
Comm. theol., IV, 482; C. Vitringa, Korte schets van de christelyke zeden-leere, ofte van het geestelyk leven ende deselfs eigenschappen (Amsterdam: Antoni Schoonenburg, 1724), ch. 4
(ed. note: Bavinck cites a 1739 edition). W. van Eenhorn, Euzoia, ofte, welleven (Amsterdam: Adriaan Wor, 1746–53), I, 220; G.
Van Aalst, Geestelyke mengelstoffen:
Ofie godvrugtige bedenkingen over eenige gewigtige waarheden (1754; repr., Ermelo: Sneek, 2000), 298, 369; A. Comrie, Stellige en praktikale verklaring van den Heidelbergschen Catechismus
(Minnertsga: J. Bloemsma, 1844), qu. 20–23; J. Owen, De rechtvaardiging uit het geloof door de toerekening van Christus gerechtigheid, trans. M. van Werkhoven (Amsterdam: Martinus de Bruyn, 1779), ch. 1, 83ff.; ed. note: original English: The Doctrine of Justification by Faith (Glasgow: John Bryce, 1760);
A. Kuyper, Het werk van den Heiligen Geest, 3 vols. in 1 (Amsterdam: Wormser, 1888–89), II, 111; ed. note: ET: The Work of the Holy Spirit, trans. Henri de Vries, 3 vols. (New
York: Funk & Wagnalls, 1900); H. Bavinck, Roeping en wedergeboorte (Kampen: Zalsman, 1903), 137ff.
11 H. Bavinck, Reformed Dogmatics, II, 374ff. (##241ff.); III, 506–12 (##414–15), 564–69 (#427b).
12 Ibid., II, 377–79 (#242).
13 F. H. R. Frank, System der Christlichen Wahrheit, 2nd ed., 4 vols. in 2 (Erlangen: A. Deichert, 1884), II, 325.
14 Cf. H. Bavinck, Reformed Dogmatics, III, 515 (#416).
15 W. G. T. Shedd, Dogm. Theol., II, 511–28.
16 On Augustinians and Thomists, see H. Bavinck, Reformed Dogmatics, III, 514 (#416).
17 Augustine, On the Predestination of the Saints, ch. 8.
18 Calvin, on Rom. 10:16; idem, "Acta Synodi Tridentinae cum antidoto" (1547), sess. 6, in Calvini opera, VII (CR, XXXV), 480; idem, Institutes of the Christian Religion, III.xxiv.8.
19 A. Polanus, Syntragma theologiae christianae, 5th ed.
(Hanover: Aubry, 1624), VI, ch. 32; C. Vitringa, Doctr. christ.,
III, 156.
20 H. Cremer, Biblico-Theological Lexicon of New Testament Greek, trans. D. W. Simon and W. Urwick (Edinburgh: T&T
Clark; New York: Charles Scribners Sons, 1895); s.v. παλιγγενεσια; P. Gennrich, Die Lehre von der Wiedergeburt
(Leipzig: Deichert, 1907), 3, 4; Bartlett, "Regeneration," in DB, IV, 214.
21 E. Rohde, Psyche: Seelenkult und Unsterblichkeitsglaube der Griechen, 2nd ed. (Freiburg: J. C. B. Mohr, 1898).
22 F. V. M. Cumont, Die orientalischen Religionen im römischen Heidentum, trans. Georg Gehrich (Leipzig: Teubner,
1910), 80–82; W. Staerk, Neutestamentliche Zeitgeschichte, 2 vols. (Berlin: G. J. Göschen, 1907), I, 99ff.; J. Felten,
Neutestamentliche Zeitgeschichte, 2 vols. (Regensburg: Manz, 1910), II, 542–53; P. Gennrich, Wiedergeburt, 39–41.
23 Cf. H. Bavinck, Reformed Dogmatics, III, 270–74 (#361).
24 J. H. Scholten, Het Evangelie naar Johannes (Leiden: Engels, 1864), 89ff.; H. J. Holtzmann, Lehrbuch der neutestamentlichen
Theologie (Freiburg i.B. and Leipzig: Mohr, 1897), II, 468ff.
25 F. W. Weber, System der altsynagogalen palästinischen Theologie (Leipzig: Dörffling & Franke, 1880), 380ff.
26 See, e.g., Barnabas 6, 11; Ignatius, To the Ephesians 19–20; idem, To the Magnesians 1, 9; idem, To the Smyrneans 4; 1
Clement 29, 58.
27 Barnabas 11; 2 Clement 6; Shepherd of Hermas, Mandate 4.3.
By restricting the matter of forgiveness given in baptism to past sins, it became very difficult to learn what to do with sins committed after baptism. This issue will be dealt with later. For now, cf. K. Lake, "Zonde en Doop," Theologisch Tijdschrift 43
(1909): 538–44.
28 P. Gennrich, Wiedergeburt, 95; R. H. Hofmann, Symboliek of stelselmatige uiteenzetting van het onderscheidene Christelijke kerkgenootschappen en voornaamste sekten (Utrecht: Kemink en Zoon, 1861), 187.
29 The Council of Trent, sess. VI, 4ff.; Roman Catechism, II, ch.
2, qu. 25ff. Ed. note: The post-Vatican II edition titled The Roman Catechism (trans. Robert I. Bradley, SJ, and Eugene
Kevane [Boston: Daughters of St. Paul, 1985]) drops the enumeration of the introduction so that ch. 1 begins the section on baptism. In this annotation, the proper reference would be II,
ch. 3, qu. 26ff.; H. Bavinck, Reformed Dogmatics, III, 514–17 (#416).
30 J. Gerhard, Loci theol., 1.XX, 195.
31 Ibid., 1.XX, 186.
32 Ibid., 1.XX, 236.
33 H. F. F. Schmid, Die Dogmatik der evangelisch-lutherischen Kirche, 7th ed. (Gütersloh: Bertelsmann, 1893), 54.
34 In this connection compare the history-of-dogma study of G.
Kramer, a doctoral student in theology at the Free University, on the connection between baptism and regeneration, Het verband van doop en wedergeboorte, introduced by A. Kuyper
(Breukelen: De Vecht, 1897). This study, though very important, is overly controlled by the attempt to turn Reformed theologians as much as possible into proponents of a prebaptismal regeneration. Admittedly this view is cautiously expressed from time to time by some Reformed theologians, but it is certainly not shared by all.
35 Occasionally Calvin says that the children of believers are already made holy by a supernatural grace before baptism
(Institutes, IV.xvi. 31), that the seed of faith and repentance is present in them by a hidden operation of the Holy Spirit (ibid.,
IV.xvi.20), that the grace of regeneration comes to them by virtue of the promise, and that baptism follows by way of a seal
(G. Kramer, Het verband van doop en wedergeboorte, 145). But it cannot be said with certainty precisely what the force of these expressions is. Caution is needed, for Calvin also says that his own baptism was of no benefit to him so long as he neglected the promise offered to him in baptism (Institutes, IV.xv.17); that though God is not dependent on external means, he ordinarily binds us to them (ibid., IV.i.5, 16, 19); that for those who hear the gospel, the word of God is the "only seed of spiritual
regeneration" (ibid., IV.xvi.18); that infant baptism requires no greater force than that it confirms the covenant of grace and that the further meaning of the sacrament follows later (ibid.,
IV.xvi.21); that for adults God's word is the incorruptible seed of rebirth, but "when we are not old enough to be taught, God keeps his own timetable of regeneration" (ibid., IV.xvi.31). Also see P. J. Kromsigt, "Iets over Calvijns doopsbeschouwing,"
Troffel en Zwaard 8 (1905): 102–6.
36 Reformed theologians unanimously agreed on the following points: (1) that the benefits of the covenant of grace were usually distributed by God in connection with the means of grace; hence regeneration is in connection with the Word; (2) that God, however, is not bound to these means, and hence he could also take an unusual route and regenerate and save especially young children without the Word; (3) that he, as a rule, worked that way in the case of children of believers who were taken by death before reaching the age of discretion; (4) that the baptized children of believers who were part of the life of the congregation had to be considered elect and regenerate until the contrary was evident from what they said and did; and (5) that this, however, was a judgment of charity, which must indeed be the rule for our attitude toward these children but cannot claim to be infallible. On the other hand, from the very beginning there was disagreement over whether the children of believers, to the extent that they were elect, were regenerated already before, or in, or only after baptism. Some—like Martyr, à Lasco,
Dathenus, Alting, Witsius, Voetius, Mastricht—tended to favor the first view. But the majority—Calvin, Beza, Musculus,
Ursinus, de Brès, Acronius, Cloppenburg, Walaeus, Maccovius, Bucanus, Turretin, Heidegger, and others—left the question undecided. See also the work of G. Kramer, Het verband van doop en wedergeboorte. There is disagreement about the position in the liturgical form for baptism [of the Dutch
Reformed Church]; see G. Oorthuys, "Het gebed vóór den doop in ons doopsformulier," Troffel en Zwaard 10 (1907): 351–74.
37 According to G. Voetius, Select. disp., II, 409, certain British theologians (Davenant, Ward, et al.) taught that baptism conferred grace on all children because they were not able to pose an obstacle to it. But children received this grace, consisting in the forgiveness of sins and regeneration, according to their ability to receive it as little children, not in accordance with adult rationality. Accordingly, it did not lead them with infallible certainty to salvation, but obligated and empowered them to believe and repent at a later age. Hence these theologians made a specific distinction between sacramental regeneration and spiritual regeneration. In Tractarianism, this view was revived by Gosham, Denison, Pusey, Newman, and others. Cf. J. C. Ryle, Knots Untied, 11th ed. (London: William
Hunt, 1886), 132–96; J. Buchanan, The Office and Work of the Holy Spirit (1842; repr., Edinburgh: Banner of Truth Trust,
1984), 230ff.; R. Buddensieg, "Traktarianismus," in PRE3, XX, 46–47.
38 In the early years, the "internal" and "external" covenants of grace were not yet very clearly distinguished—in any case, not in these words. Hoping to be able to unite the covenant of grace with election, theologians regarded the fact of children being born within the circle of the covenant of grace as presumptive proof of their election and held to the judgment of charity. But materially the distinction was present from the beginning, in fact already in Calvin (cf. G. Kramer, Het verband van doop en wedergeboorte, 119). Among the grounds for infant baptism, the following were also important: that the children of believers belong to the covenant; that they are holy, separated from the world; that they are baptized on the basis of the faith of the parents or of the church; and that belonging to the covenant of grace is sufficient ground for baptism (ibid.). Added to this is that the benefits the children of believers receive were viewed and described in very different ways. It was said that the children belonged to the covenant of grace, to the church, to the body of Christ; that they were holy in an objective or also a
subjective sense; that they were offered or granted grace, or the promise, or the adoption, or the right to grace; and that they had or could have the Holy Spirit, the Spirit of regeneration, the seed of regeneration, the disposition for the faith, the seed of faith and repentance (G. Kramer, Het verband van doop en wedergeboorte, 143, 161, 166, 169, 171, 172, 204, 223, 237, 255,
259, 319, 333). When in the conflict over predestination the distinction between the internal and external covenant of grace was formalized, many authors soon made use of it in their defense of infant baptism (see Donteclock, Damman, Trigland,
Gomarus, Maccovius, Voetius, H. Alting; in G. Kramer, Het verband van doop en wedergeboorte, 250, 265, 267, 268, 270,
274, 279, 281, 324, 325, 330). In the eighteenth century some theologians took another step in this direction and viewed baptism exclusively as a sacrament of the external covenant (cf. ch. 10, below, "The Spirit's Means of Grace: Baptism").
39 The doctrine of redemption held by all these philosophers has already been briefly described in H. Bavinck, Reformed
Dogmatics, III, 540–55 (##423–26).
40 F. W. Schelling, Ausgewählte Werke, 4 vols. (Darmstadt:
Wissenschaftliche Buchgesellschaft, 1968), IV, 332; idem, "Philosophische Untersuchungen über das Wesen der menschlichen Freiheit und die damit zusammenhängenden
Gegenstände" (Werke, I/7, 388). Profound also is Goethe's saying in the poem "A Holy Longing": "And as long as you do not possess it / this: die and be reborn / You are only a troubled guest on the dark earth" (translation of Henry Hatfield, Goethe, a Critical Introduction [Cambridge: Harvard University Press,
1963], 118).
41 Cf. H. Lotze, Mikrokosmos, 3 vols. (Leipzig: S. Hirzel, 1872– 78), III, 361ff.; ed. note: ET: Microcosmus, trans. E. Hamilton and E. E. Constance Jones (New York: Scribner & Welford,
1886); M. Carrière, Dezedelijke wereldorde, trans. P. C. van
Oosterzee (Utrecht: Kemink, 1880), 328; I. de Bussy, Ethische Idealisme (Amsterdam: J. H. de Bussy, 1875), 39ff.
42 R. Eucken, The Truth of Religion, trans. W. T. Jones (New York: G. P. Putnam's Sons, 1911), 206.
Ibid., 240; cf. also, idem, Hauptprobleme der Religionsphilosophie der Gegenwart, 2nd ed. (Berlin: Reuther &
Reichard, 1907), 83ff.; 95ff.
44 F. Schleiermacher, The Christian Faith, ed. H. R. MacIntosh and J. S. Steward (Edinburgh: T&T Clark, 1928), 106–9; J. H. T.
Weerts, "Schleiermachers Lehre von der Wiedergeburt in ihrem Verhältnis zu Kants Begriff des intelligibelen Charakters," Neue kirchliche Zeitschrift 20 (1909): 400–415.
45 Ed. note: Mediating theology, inspired by Schleiermacher, proceeded from the subjectivity of faith and attempted to join
Christian faith with the modern scientific worldview of its "cultured despisers." Cf. H. Bavinck, Reformed Dogmatics, I, 49
(#9), 127 (#39), 166 (#51), 519–20 (#135), 522–24 (#136).
46 Cf. H. Martensen, Christian Dogmatics, trans. W. Urwick (Edinburgh: T&T Clark, 1871), 360ff.; F. A. Lange, Geschichte des Materialismus und Kritik seiner Bedeutung in der
Gegenwart, 8th ed. (Leipzig: Baedekker, 1908), II, 921ff., 945ff.; L. Schöberlein, Prinzip und System der Dogmatik (Heidelberg:
C. Winter, 1881), 652, 811. In that case, the emphasis lies, as it did in ancient times in Greek theology, more on the person than on the work of Christ, more on his incarnation than on his atoning death, more on what he is than on what he does. The same idea controls many Anglican theologians. Cf. Ch. Gore, The Incarnation of the Son of God (London: Murray, 1909); Cf. H.
Bavinck, Reformed Dogmatics, III, 380–85 (#387).
47 J. A. Bengel, Gnomon of the New Testament, 5 vols.
(Edinburgh: T&T Clark, 1877), on Hebrews 12:24; F. C.
Oetinger, Die Theologie aus der Idee des Lebens abgeleitet und auf sechs Hauptstücke zurückgeführt (Stuttgart: J. F. Steinkopf,
1852), 284ff.; Cf. A. Ritschl, Geschichte des Pietismus in der reformierten Kirche (Bonn: A. Marcus, 1880), III, 79ff.; P.
Gennrich, Wiedergeburt, 186ff.
48 R. Rothe, Theologische Ethik, 2nd rev. ed., 5 vols.
(Wittenberg: Zimmermann, 1867–71), 742–76.
49 F. Delitzsch, A System of Biblical Psychology, trans. R. E.
Wallis, 2nd ed. (Edinburgh: T&T Clark, 1875), 381–417. Related ideas on rebirth also occur, in varying degrees, in J. T. Beck,
Vorlesungen über christliche Glaubenslehre, 2 vols. (Gütersloh:
Bertelsmann, 1896–97), I, 250ff.; *Rocholl, "Spiritualismus und Realismus," Neue kirchliche Zeitschrift 9 (1898); *Rocholl,
"Umkehr zum Idealismus," Neue kirchliche Zeitschrift 15 (1904): 622ff.; K. Lechler, Die biblische Lehre vom heiligen
Geiste, 3 vols. (Gütersloh: Bertelsmann, 1899–1904), I, 79ff.; II, 360ff.
50 Cf. H. Bavinck, Reformed Dogmatics, III, 590 (#432).
51 A. Ritschl, The Christian Doctrine of Justification and Reconciliation, trans. H. R. Mackintosh and A. B. Macaulay
(Clifton, NJ: Reference Book Publishers, 1966), III, 170ff., 590ff.; idem, Unterricht in der christlichen Religion, 3rd ed.
(Bonn: A. Marcus, 1886), 36ff., 46ff.; cf. also P. Conrad, "Begriff und Bedeutung der Gemeinde in Ritschls Theologie,"
Theologische Studien und Kritiken 84/2 (1911): 230–92.
52 W. Herrmann, Der Verkehr des Christen mit Gott, 6th ed.
(Stuttgart: Cotta, 1908), 276ff., 280ff.
53 J. Kaftan, Dogmatik (Tübingen: Mohr, 1901), 54–55.
54 Although in recent decades mortality rates are regularly going down for all age groups and in all civilized countries, in
the Netherlands the rate in 1908 for infants less than one year old was still 12.48 per 100 born alive, and for children 1–4 it was
15.4 per thousand. See a study on infant mortality made by H.
W. Methorst, "Eenige cijfers betreffende de sterfte van kinderen beneden hat jaar in Nederland," Economist 58 (Sept. 1909):
665, as well as the article "Sterblichkeit," in Meyers kleines Konversations-Lexicon, 3 vols. (Leipzig: Bibliographisches
Institut, 1892–93).
55 J. Gerhard, Loci theol., 1.XX, 186.
56 Ibid., 1.XX, 227.
57 Quenstedt, Theologia, III, 146; D. Hollaz, Examen theologicum acroamaticum (Rostock and Leipzig: Russworm,
1718), 883.
58 H. F. F. Schmid, Dogmatik der evangelisch-lutheranischen Kirche, 340, 342; C. Vitringa, Doctr. christ., III, 222ff.; Right into our own times, Lutherans have been divided over the nature and role of regeneration. Luther himself sometimes had regeneration follow upon faith, in the sense that faith itself was the rebirth, and at other times had it precede faith, inasmuch as regeneration in paedobaptism coincided with the gift of faith. In the Augsburg Confession, we are sometimes told (art. 20) that we receive the Holy Spirit by faith, hence that regeneration follows faith, and then again (art. 5) that the Holy Spirit works faith and, hence, that regeneration precedes it. No agreement was achieved. In the orthodoxy and pietism of the seventeenth and eighteenth centuries, the two views came to be opposed to each other. And this opposition continued into the nineteenth and twentieth centuries.
Ritschl stressed justification, Schleiermacher regeneration. In the works of some, the focus is on personal faith (conversion, moral change), which can only be exercised consciously, and baptism is reduced to a sacrament of calling, approximately in the same way later Reformed folk saw
in it only a sign and a seal of the external covenant of grace.
Thus Ritschl, Herrmann, Kaftan, Kirn, Häring, Cremer, Althaus, Kähler, and others. In this connection, some, like Dieckmann,
Wendt, and Schmidt, vigorously defended free will. Schmidt, for example, states that for "those who do not want to be saved, there is nothing that can help them, not even the Holy Spirit";
W. Schmidt, Christliche Dogmatik, 4 vols. (Bonn: E. Weber, 1895–98), II, 431. Others, by contrast, brought regeneration into the foreground and had it take place in baptism. Thus
Martensen, Beck, Rocholl, Hofmann, Thomasius, Frank, Lütgert, Hardeland, von Oettingen, et al. In this connection, one again encounters a difference in that some construe baptismal regeneration as being so weak as to necessitate a later personal rebirth (Thomasius, Martensen), while others see subsequent conversion as no more than the appropriation of an antecedent regeneration in baptism (Kahnis, von Oettingen, Frank). Lütgert
(Gottes Sohn und Gottes Geist: Vorträge zur Christologie und zur Lehre vom Geiste Gottes [Leipzig: A. Deichert (G. Böhme),
1905]) defines the contrast as follows: "One is not regenerated by faith but becomes believing as a result of regeneration." In Ebrard, a free personal conversion precedes regeneration as the subjective condition, for in it the two are distinguished thus: conversion denotes the change in one's conscious spiritual life, but regeneration denotes nothing less than a mysterious, mystical impartation of the substance of Christ to the substantial center of the human being (J. H. A. Ebrard, Christliche
Dogmatik, 2nd ed., 2 vols. [Königsberg: A. W. Unser, 1862–63], II, 308, 314). In this way, Ebrard attempts to maintain the mystical character of regeneration and at the same time to eliminate all magical components from it (Ebrard, Chr. Dogm.,
II, 323ff., 332ff.). The physical view of regeneration proposed here by Ebrard, an event by which the nature of humans is changed, is rooted in theosophy and, despite its rejection in the Formula of Concord, "Solid Declaration," II, 81 (Kolb and Wengert, 559–60; Joseph T. Müller, Die symbolischen Bücher,
607), occurs in many neo-Lutherans such as Delitzsch,
Martensen, Thomasius, Höfling, Luthardt, et al. Cf. above, 62– 63 (#441).
59 See above, 44–46 (#436).
60 Sometimes its proponents try to represent reincarnation also as a Christian doctrine that Jesus himself taught; cf. C.
Andresen, Die Lehre von der Wiedergeburt auf theistischer Grundlage, 2nd ed. (Hamburg: Gräfe & Sillem, 1899).
61 P. Gennrich, Wiedergeburt, 275–355; J. S. Speyer, De Indische Theosophie en hare Beteekenis voor Ons (Leiden: Van
Doesburgh, 1910), 86–93.
62 Ed. note: See below, 705 (#575; = Last Things, 146).
63 Ed. note: See below, ch. 18 (= Last Things, ch. 7).
64 J. C. Suicerus, Thesaurus ecclesiasticus (Amsterdam: J. H.
Wetsten, 1682), s.v. ἀναγεννησις.
65 C. Hodge, Systematic Theology, III, 597, 529.
66 A. Ritschl, Justification and Reconciliation, III, 590.
67 Thus the Remonstrants at the Hague Conference, according to C. Vitringa, Doctr. christ., III, 227.
68 See the various quotations from Socinian and Remonstrant writings in ibid., III, 225–29; B. de Moor, Comm. theol., IV,
782–84; Cf. Canons of Dort, III–IV, 3. Also, cf. the views, akin to those of the Remonstrants, of the theologians of the New
Divinity School in America, Emmons, Finney, and Taylor, in C.
Hodge, Systematic Theology, III, 7–15.
69 Cf. H. Bavinck, Roeping en wedergeboorte, 70ff.
70 Canons of Dort, III–IV, art. 12, "Rejection of Errors IV." In this connection one can again differentiate between the faculties that are transformed in regeneration or conversion. Depending on whether sin is located more in the intellect, the emotions, or the will, and, accordingly, viewed more as darkness, passion, or aversion from and hostility to God, the emphasis in re-creation is on the enlightenment of the mind, the regulation of the emotions, or the renewal of the will. The picture also differs depending on the way conversion itself is experienced, in keeping with one's personal sinful state. Even one's psychology exerts its influence. Melanchthon, for example, in the early period spoke only of the mind and heart (affections) and barely mentioned the will. It was included in and subject to the emotions. As a result, conversion consisted mainly in the infusion of new emotions. Later, when he spent more time with Aristotle and adopted his psychology, he distinguished the will from the emotions, placed the will outside of and above them, gave it a measure of power to regulate and guide them, and even came to the point where he gave it the power, in conversion, to cooperate with God's grace (synergism). Cf. E. F. Fischer,
Melanchthons Lehre von der Bekehrung (Tübingen: Mohr, 1905), 19ff., 47ff., 97ff.
71 A. Schweizer, Die protestantischen Centraldogmen in ihrer Entwicklung innerhalb der reformirten Kirche, 2 vols. (Zurich:
Orell, Fuessli, 1854–56), II, 235ff.
72 Cf. F. Loofs, Leitfaden zum Studium der Dogmengeschichte, 4th ed. (Halle a.S.: M. Niemeyer, 1906), 754ff., 766, 782.
73 Joseph T. Müller, Die symbolischen Bücher, 98, 108, 109, 115, 528, 613, 615; ed. note: These specific references are to the following Lutheran documents: Apology of the Augsburg
Confession, art. 4, pars. 61–67 (Kolb and Wengert, 130–31); ibid., art. 4, pars. 111–28 (Kolb and Wengert, 139–40); ibid., art.
4, pars. 121 (Kolb and Wengert, 145); Formula of Concord,
"Epitome," art. 3 (Kolb and Wengert, 495–96); ibid., "Solid Declaration," art. 3, pars. 16–28 (Kolb and Wengert, 564–66).
74 W. Herrmann, Der Verkehr des Christen mit Gott, 267; O.
Kirn, "Wiedergeburt," in PRE3, XXI, 246–56, esp. 255.
75 H. Cremer, Taufe, Wiedergeburt, und Kindertaufe, 2nd ed.
(Gütersloh: Bertelsmann, 1901); E. Cremer, Rechtfertigung und Wiedergeburt (Gütersloh: Evangelischer Verlag der Rufer,
1907); P. Althaus, Die Heilsbedeutung der Taufe im Neuen Testament (Gütersloh: Bertelsmann, 1897); *R. Steinmetz,
"Zusammenhang von Taufe und Wiedergeburt," Neue kirchliche Zeitschrift 13 (1902); E. Wacker, Wiedergeburt und Bekehrung in ihrem gegenseitigen Verhältnis nach der Heiligen Schrift
(Gütersloh: Bertelsmann, 1893); Cf. P. Rutz, "Taufe und Wiedergeburt mit besonderer Berücksichtigung der Kindertaufe," Neue kirchliche Zeitschrift 12 (1901): 585–620; O.
Scheel, Die dogmatische Behandlung der Tauflehre in der modernen positiven Theologie (Tübingen: Mohr, 1906).
76 Cf. H. Bavinck, Reformed Dogmatics, III, 514–17 (#416 and the literature cited there).
77 H. F. F. Schmid, Dogmatik der evangelisch-lutheranische Kirche, 340–42.
78 J. Calvin, Institutes, III.iii.5; A. Polanus, Synt. theol., 466ff.; G. Voetius, Select. disp., II, 432ff.; J. Maccovius, Loci comm.,
750ff.; P. van Mastricht, Theologia, VI, 3, 6–18; Synopsis purioris theologiae, disp. 32, 13, 18–19; H. Witsius, The Oeconomy of the Covenants between God and Man, III, 6, 4; B. de Moor, Comm. theol., IV, 781; Cf. also, Canons of Dort, III–IV,
11.
79 G. Krüger, "Gnosis, Gnosticismus," in PRE3, VI, 733–34; P.
Gennrich, Wiedergeburt, 92ff.
80 Cf. H. Bavinck, Reformed Dogmatics, III, 528–31 (#420).
81 See quotes from Eckhart, Tauler, et al. in P. Gennrich, Wiedergeburt, 112–20; from Weigel, De fratres roseae crucis,
Barclay, Deurhof, Pontiaan van Hattem in C. Vitringa, Doctr. christ., III, 229–31, as well as the works of Erbkam, Goebel, H.
Heppe (Geschichte des Pietismus und der Mystik in der Reformirten Kirche [Leiden: Brill, 1879]), and Ritschl. Related ideas occur in the Christian theosophists (cf. above, 66–73
[##442–43]) and in the proponents of conditional immortality.
According to Edward White (Life in Christ, 3rd rev. ed. [London:
Elliott, Stock, 1878], 117): "The very object of redemption is to change our nature, not only from sin to holiness, but from mortality to immortality, from a constitution whose present structure is perishable in all its parts to one which is eternal, so that those, who are partakers of the blessing, pass from death to life, from a corruptible nature into one which is incorruptible in all its parts, physical and spiritual." Flacius, on the other hand, cannot be put in this category. He did indeed call original sin
"the substance of humans" (H. Bavinck, Reformed Dogmatics, III, 106–10 [#324]), and if he had meant what this expression implies, he would have had to define also regeneration as an infusion of substance. But over against Strigel, who called sin an "accident," he wanted to bring out sharply that before God our fallen "substance" and "nature" is a "sin, i.e., something on account of which God is angry with me." This does not yet make the expression defensible, but his opponents certainly made too much of it. Cf. Formula of Concord, esp. "Epitome, I, Negative
Theses" (Kolb and Wengert, 89–91); G. Kawerau, "Flacius," in PRE3, VI, 82–92, esp. 88. Many Lutherans, also in the Netherlands, therefore, sided with Flacius. Cf. Dr. J. W. Pont, De
Luthersche kerken in Nederland (Baarn: Hollandia, 1908), 14, 22.
82 Ed. note: The language Bavinck cites here is taken from the traditional Dutch Reformed liturgy for administering infant
baptism. See Psalter Hymnal of the Christian Reformed Church in North America (Grand Rapids: CRC Publications, 1987),
"Liturgical Forms and Resources," p. 957.
83 J. Calvin, Institutes, III.iii.2.
84 Luther in W. Herrmann, Der Verkehr des Christen mit Gott, 278.
85 Many objections against the empirical psychology of religion have been developed in detail in the work of Dr. J. G.
Geelkerken, De empirische godsdienstpyschologie (Amsterdam:
Scheltema & Holkema, 1909), 273ff.
86 Ed. note: See below, 705 (#575; = Last Things, 146).
87 A. Polanus, Synt. theol., 468.
88 Cf. H. Bavinck, Reformed Dogmatics, III, 579–84 (#430).
89 Cf. A. Polanus, Synt. theol., 468; and the Heidelberg Catechism, Q 88.
90 Cf. H. Bavinck, Reformed Dogmatics, III, 579–84 (#430); see above, 55–59 (#440).
91 W. Ames, Marrow of Theology, trans. and ed. J. D. Eusden (1968; repr., Grand Rapids: Baker Academic, 1997), I.26.7ff. (pp.
157–60); G. Voetius, Select. disp., II, 452, 463ff.; J. H.
Heidegger, Corpus theologiae, XXI, 61.
92 G. Voetius, Select. disp., II, 449; Cf. H. Bavinck, Roeping en wedergeboorte, 88.
93 P. van Limborch (Theol. christ., IV, 12, 2), accordingly, equates the external with the internal calling: "The internal call is not the power of the Spirit operating apart from the Word but
by the Word and is always present in the Word, so that the calling is in truth one and the same thing but may be called external and internal depending on the viewpoint."
94 Thus, esp. W. Herrmann, Der Verkehr des Christen mit Gott, 45ff. On p. 147 he says, "We must therefore totally reject the idea that God can draw near to the individual soul by letting himself be found in Christ." On this basis, there is no need for an operation of God's Spirit in a person. Cf. K. F. Nösgen, Das
Wesen und Wirken des Heiligen Geistes, 2 vols. (Berlin:
Trowitzsch, 1905–7), 189–94.
95 F. Schleiermacher, Christian Faith, 123ff., 170ff.
96 F. A. B. Nitzsch, Lehrbuch der evangelischen Dogmatik (Freiburg i.B.: J. C. B. Mohr, 1892), 439.
97 M. W. T. Reischle, Leitsätze für eine akademische Vorlesung über die christliche Glaubenslehre (Halle a.S.: Niemeyer, 1899),
105ff.; O. Kirn, Grundriss der evangelischen Dogmatik (Leipzig:
Deichert, 1905), 105; H. Schultz, Grundriss der evangelischen Dogmatik (Göttingen: Vandenhoeck & Ruprecht, 1892), 91, 103.
98 Reischle (Leitsätze für eine akademische Vorlesung, 54), for example, speaks of Father, Son, and Spirit as of three sides or operational modes of God.
99 Cf. H. Bavinck, Reformed Dogmatics, II, 311ff. (#227).
100 J. Maccovius, Loci comm., 647ff., 676.
101 Cf. Formula of Concord, "Solid Declaration," art. II, ##48– 73 (Kolb and Wengert, 553–58); Joseph T. Müller, Die symbolischen Bücher, 602.
102 Cf. H. Bavinck, Reformed Dogmatics, I, 401–2 (#108).
103 J. Maccovius, Loci comm., 710–24.
104 J. Calvin, Institutes, III.xxiv; A. Polanus, Synt. theol., 448ff.; Synopsis purioris theologiae, disp. 30; J. H. Heidegger, Corpus theologiae, II, 205ff.; F. Turretin, Institutes of Elenctic
Theology, XV; B. de Moor, Comm. theol., IV, 463–65, 469; C.
Vitringa, Doctr. christ., III, 169, 170–232; cf. also Kleyn, De zoon Gods onder de wet en het leven van Christus onder de wet
(Sneek, 1901), 57. One must remember, however, that though Reformed theologians regarded this order as the usual one, they nevertheless always also left room for an extraordinary calling:
Synopsis purioris theologiae, disp. 30, 15, 33; F. Turretin, Institutes of Elenctic Theology, XI, 1, 10.
105 C. Vitringa, Doctr. christ., III, 157.
106 Cf. above, 41–44 (#435).
107 Cf. H. Bavinck, Roeping en wedergeboorte, 68–74.
108 Augustine, On Admonition and Grace XII, 30; cf. J. Pohle, Lehrbuch der Dogmatik, II, 457ff.; J. B. Heinrich and K.
Gutberlet, Dogmatische Theologie, 2nd ed., 10 vols. (Mainz:
Kircheim, 1881–1900), VIII, 438ff.; C. Pesch, Praelectiones dogmaticae, 9 vols. (Freiburg: Herder, 1902–10), V, 154ff.
109 Cf. H. Bavinck, Reformed Dogmatics, III, 514–17 (#416).
110 Decree of the Council of Trent, VI, 5.
111 Documents of the Vatican Council I, III, 3.
112 Cf. C. Vitringa, Doctr. christ., III, 171–217.
113 Remonstrant Confession, art. 17; S. Episcopius, Apologia pro confessione, art. 17; idem, Op. theol., III, 88–89, 187–205; P. van Limborch, Theol. christ., IV, c. 13–14.
114 Canons of Dort, III–IV; cf. Acta Synodi nationalis: In nomine Domini nostri Jesu Christi (Dortrechti: Isaaci Joannidis
Canini, 1620), 218–24, and the judgments on the third and fourth article of the Remonstrants (pp. 53–219). In addition, see, F. Gomarus, "De gratia conversionis," Op., I, 85–126; J.
Trigland, Antapologia, c. 27ff., 365ff.; F. Spanheim, Dubia evangelica (Geneva: Petri Chovet, 1655–58), III, 1182ff.; P. van
Mastricht, Theologia, VI, 3, 20; F. Turretin, Institutes of Elenctic Theology, XV, qu. 4–6; B. de Moor, Comm. theol., IV, 496–534;
C. Vitringa, Doctr. christ., III, 171–217.
115 Cf. H. Bavinck, Reformed Dogmatics, III, 119–25 (#327).
116 C. Vitringa, Doctr. christ., III, 175–80.
117 Canons of Dort, III–IV, 12.
118 J. Maccovius, Loci comm., 696; F. Spanheim, Opera, 3 vols.
(Lyon: Cornelium Boutestein, 1701–3), III, 1183; P. van Mastricht, Theologia, VI, 3, 9, 26; H. Witsius, The Oeconomy of the Covenants between God and Man, III, 6, 4; F. Turretin,
Institutes of Elenctic Theology, XV, 4, 18; B. de Moor, Comm. theol., IV, 496ff.
119 Cf. H. Bavinck, Reformed Dogmatics, II, 555 (#291).
120 Cf. ibid., II, 272–79 (##216–17); and III, 495–508 (##411– 14) and the literature cited there. Add to this also M. Kähler,
"Das schriftmässige Bekenntnis zum Geiste Christi," in Dogmatische Zeitfragen: Alte und neue Ausführungen zur
Wissenschafi der christlichen Lehre, 2nd ed., 3 vols. (Leipzig:
Deichert, 1907–13), 193–233.
121 J. Maccovius, Collegia theologica, 3rd ed. (Franeker: Joannis Fabiani Deuring, 1641), 410.
122 J. Edwards, Religious Affections (1746; repr., New Haven:
Yale University Press, 1959), 206 (part III, 1), spoke of "principles of nature," but added "for want of a word of more determinate signification"; cf. J. Laidlaw, The Bible Doctrine of Man (Edinburgh: T&T Clark, 1895), 258ff.
123 Canons of Dort, III–IV, art. 12.
124 D. Hollaz, Examen theologicum acroamaticum, 883; M.
Schneckenburger and E. Güder, Vergleichende Darstellung des lutherischen und reformirten Lehrbegriffs, 2 vols. (Stuttgart: J.
B. Metzler, 1855), I, 233ff., 285–439.