The basis for a doctrine of regeneration is there- fore to be found in the sacraraentalism of both Judaism and the mystery-cults. And the NT writers believe in a miraculous change of status brought about at the moment of faith. But they always insist that this has no meaning unless a new moral life, governed by new motives, has actually resulted. And this is a practical nullifica- tion of the sacramental conception. It is further a nullification of the artificial distinction which later theology elaborated between regeneration and sanctification. In the effort to make a self- consistent theology all the passages which referred to the miraculous change of status were used for a doctrine of regeneration, and those which referred to the ethical agency of the Spirit for one of sancti- fication. There was thus developed the idea that regeneration produced a complete change of nature, an idea which neither common human experience nor scientific psychology supports. The NT writers, far more concerned with the facts of experience than with the formulation of a self-
* For a careful study of the word iroAii^erco-ia see art. ' Re- generation ' in HDB^hy J. Vernon Bartlet, and for its use in the mystery-religions see Reitzenstein, Poimantlrcs, and T)U heUenistiecheii My&terienreliAjioneii, s.v. woAiyyei'eo-ta in Index.
consistent theology, developed no such theory. To them regeneration was always a moral tact. Hence the idea of the regeneration of infants, very easily held hy those wlio believe in the jiossi- bility of a supernatural change of nature, does not appear in the NT. The reason for this will be noted in tlie discussion of I John.
The examination of the NT documents may well begin with Jesus' teaching in the Synoptics, then proceed to the Book of Acts as presenting the external manifestations of the early Christian experience with the interpretations that were current in the Church, and then to the writings that more clearly express the personal contributions of the great spiritual leaders.
1. The Synoptics. — The idea of regeneration, strictly so called, does not appear in the words of Jesus in the Synoptic tradition. This is significant at once of the faithfulness of the tradition and of Jesus' own extraordinary originalitj'. The ttoXi^- ■yevfuia of Mt 19'^ is, of course, the Messianic con- summation. But neither here, nor in any other pas.sage that refers to the Kingdom of (iod in apocalyptic fashion, is there any statement of a miraculous change of status of the individual. The saying of John the Baj5tist that the Coming One shall baptize with the Holy Spirit (Mt 3", Lk 3"") implies the supernaturalism of the charismata, but Jesus' own words have to do with the simplicity of a religious experience within the reach of all who fulfil the ethical conditions of thorough-going repentance (Mt 18*) and heroic, sacrificial choice of the higher values (lO*" ll^^"- 16-'"'- IS"-). Of course God Himself reveals truth to the obedient soul (10"), but there is no natural incapacity for righteousness. Men can become sons of their Father if they will (5«). The striking figure used of the Prodigal, who was alive after being morally dead, is only a strong expression of the happy result when the foolish sinner ' came to himself.'
2. The Book of Acts. — That the specific meta- phor of regeneration had not been theologized in the primitive Church is evident from the entire absence of the figure from this book. The only reference to men as the children of God is the quotation from the Greek poet (17-"). However, there is here the essentially similar idea, as through- out the NT, that the saved man is one who has received the gift of the Holy Spirit. He is Divinely possessed. He may be so carried out of himself by the supernatural enthusiasm that he apjiears to on- lookers as drunk (2'^) ; more generally he has the miraculous power of uttering ecstatic sounds (speaking with tongues, 2* 10'*' 19'), and declaring his faith in exuberant public speech (prophesying, 1128 196 21*- '») ; while those especially endowed may work miracles (2« 4» 5'^ 8" 14*). This gift of the Holy Spirit, with its wonderful manifestations, is the distinguishing mark of the Christian (2-''^- ^* 532 §17 iQM 158 i96)_ The schema of the new religion is clearly set forth ; Jesus is the Messiah (2™ S"), predicted in the Scriptures (7'- 8^ 13-"), attested by the Resurrection (2*- 10'" W^ 26=*) ; acceptance of Him as such is the basis of salvation (4'- lO" 13*') ; but there must be also a very definite reiientance, not merely for having crucified the Messiah (i**), but a turning from iniquities (3^'), and from dark- ness to light (26'"), and this is to be followed by works worthy of repentance (26-°) ; baptism follows on repentance and seems to have a sacramental efficacy {^airTKrOrjTo) . . . e/s &ipeatf tujc afxaprtuii- v^iu)v, 2*" ; (iaTTTiffaL Kal dTr6\ovaat rets ct/iapWas cov, 22"'). As regards baptism, it is noteworthy that Cornelius and his company are accepted of God and receive the gift of the Hol.y Spirit before they are baptized (10"-"), though in every other case the gift of the Spirit is subsequent to baptism.
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KEGENERATIOX
Finally, those who are thus saved and endowed are ordained unto eternal life (13*'-''*), the hlessed inheritance of tlie future ("26"). While it is evident that much of this iiri>jjraninie would he entirely familiar to the world ot the mystery-religions, the ^)eculiar power of primitive Christianity was mani- fest in its line moral glow and its gracious charities, as well as in its religious enthusiasm. And this story of the early Church reveals, on tlie one hand, an utter absence of those coarser elements, from which the mystery-cults, whatever may have been their philosoj^hical relinenients, never freed them- selves, and, on the other hand, a positive moral power i-esulting from glad allegiance to the Historical Founder of Christianity, such as was never accorded to the mythical founders of the other religions of the time.