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Regeneration, while sometimes perceived to be a step in the ordo salutis ('order of salvation'), is generally understood in Christian theology to be the objective work of God in a believer's life.
Baptismal regeneration is the name given to doctrines held by the Catholic, Eastern Orthodox, Oriental Orthodox, Lutheran, Anglican churches, and other Protestant denominations which maintain that salvation is intimately linked to the act of baptism, without necessarily holding that salvation is impossible apart from it.
Regeneration is the impartation of divine life which is manifested in that radical change in the moral character of man, from the love and life of sin to the love of God and the life of righteousness (2 Corinthians 5:17; 1 Peter 1:23).
According to the Articles of Faith of the Church of the Nazarene, sanctification is a work of God after regeneration "which transforms believers into the likeness of Christ" and is made possible by "initial sanctification" (which occurs simultaneously with regeneration and justification), entire sanctification, and "the continued perfecting ...
Monergism is the view in Christian theology which holds that the Holy Spirit is the only agent that effects the regeneration of Christians.It is contrasted with synergism; the view that there is a cooperation between the divine and the human in the regeneration process.
In Reformed sacramental theology, the sign (in the case of baptism the external washing with water) may be described in terms of the thing signified (regeneration, remission of sin, etc.), because of the close connection between them. For example, baptism may be said to save, and baptism is often called the "laver of regeneration".
3. Keebler Fudge Magic Middles. Neither the chocolate fudge cream inside a shortbread cookie nor versions with peanut butter or chocolate chip crusts survived.
Some more recent theologians, such as Karl Barth, G. C. Berkouwer and Herman Ridderbos, have criticised the idea of an "order of salvation". [3] For example, Barth sees the ordo salutis as running the risk of "psychologizing" salvation and Berkouwer is concerned the ordering does not do justice to the "fullness" of salvation. [8]
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