THE NEW SCHAFF-HERZOG
the regalia with due consideration for the requirements of canon law, but Innocent XI. (breve of Apr. 2, 1682) and Alexander VIII. (constitution Inter multiplices, Jan. 31, 1691) both condemned the measures adopted by the General Assembly, and on Sept. 14, 1693, the king and his clergy formally surrendered to Innocent XII., the decree of Mar. 22, 1682, being formally revoked. Nevertheless, there was little practical alteration in the royal attitude toward the regalia, and the laws in question were actually abrogated only by the confiscation of the property of the Church at the French Revolution. The regalia were, however, revived for a brief time by Napoleon in his decree of Nov. 6, 1813 (arts. 33-34, 45), and from 1880 until the separation of Church and State in France, which went into effect Jan. 1, 1906, the Third Republic again applied the law with increased exactions.
(Ulrich Stutz.)
Bibliography : Documents are quoted in Reich, Documents, pp. 303-307, 379 sqq., and in Thatcher and McNeal, Documents, nos. 83, 103. On the general subject and for Germany consult: E. Friedberg, De finium inter ecclesiam et civitatem regundorum judicio, pp. 220 sqq., Leipsic, 1861; J. Berchtold, Die Entwicklung der Landeshoheit, pp. 65 sqq., 128 sqq., Munich, 1863; P Scheffer-Boichorst, Kaisers Friedrichs I. letzter Streit mit der Kurie, pp. 189 sqq., Berlin, 1866; G. Waitz, Deutsche Verfassungsgeschichte, vol. viii., Kiel, 1877; C. Frey, Die Schicksale des koniglichen Gutes in Deutschland unter den letzten Staufen, pp. 241 sqq., Berlin, 1881; C. W. Nitzsch, Geschichte des deutschen Volkes, ii. 255-259, 3 vols., Altenburg, 1883— 1885; H. Geffcken, Die Krone und das niedere deutsche Kirchengut unter Kaiser Friedrich II. (1210 bis 1250), pp. 120 sqq., Jena, 1890; G. Blondel, Etude sur la politique de Vempereur Frederic II. en Allemagne, pp. 243 sqq., Paris, 1892; H. Krabbo, Die Besetzung der deutschen Bistumer unter der Regierung Kaiser Friedrichs II., Berlin, 1901 ; and the works on the German law by E. Friedberg, Leipsic, 1903, and R. Schroder, ib. 1902.
For France consult: C. Gerin, Recherches historiques sur I'assemblee du clerge de 1682, Paris, 1869; idem, Louis XIV et le saint-siege, 2 vols., ib. 1894; J. T. Loyson, U Assemblee du clerge de 1682, Paris, 1870; G. Phillips, Das Regalienrecht in Frankreich, Halle, 1873; E. Michaud, Louis XIV et Innocent XI., 4 vols., Paris, 1883; F. H. Reusch, Der Index der verbotenen Bucher, ii. 560 sqq., Bonn, 1885; A. Luchaire, Histoire des institutions monarchiques de la France sous les premiers Capetiens, ii. 59 sqq., Paris, 1891; idem, Manuel des institutions francaises, passim, ib. 1898; Imbart de la Tour, Les Elections episcopates dans Veglise deFrancedu 9. au 12. siecle, pp. 127 sqq., 453 sqq., Paris, 1891; L. Mention, Documents relatifs aux rapports de clerge avec royaute, 1682-1705, Paris, 1893; P. Viollet, Histoire des institutions politiques et administratives de la France, ii. 158, 345 sqq., Paris, 1898; Ranke, Popes, ii. 417-427.
For England consult: F. Makower, Die Verfassung der Kirche von England, pp. 326 sqq., Berlin, 1894; H. Bohmer, Kirche und Staat in England und in der Normandie im 11. und 12. Jahrhundert, Leipsic, 1899.
REGENERATION.
Definition and Implications (§ 1).
Biblical Doctrine (§ 2).
In the Early and Medieval Churches (§ 3).
In the Reformation (§ 4).
Pietism (§ 5).
In Modern Theology (§ 6).
The Doctrine Presented (§ 7).
Regeneration means the entrance into the Christian state of salvation as a new beginning of life, involving also the abandonment of the former mode of existence as well as the far-reaching consequences of the course entered upon. In connection with the Christian doctrine of Atonement and
Redemption (qq.v.) the idea of regeneration contains the following factors : (1) The state of salvation is unconditionally the work of i. Defini- God; (2) this state signifies such a tion and rupture with the past that the claims Implica- of sin, the law, and the world no tions. longer have validity; (3) it is the creation of a new type of life, determined by God, which needs to be developed and matured, but does not require anything else by which it may receive its character as a state of salvation; (4) it opens to the new personality the path of a growth and an activity, the tendency and goal of which are determined by the beginning set by God. The effort to assign to regeneration a coordinate place among the more specific concepts in the scheme of salvation, such as conversion, justification, and sanctification, has always led to unstable results. Either the term threatened to absorb the others, or it was limited in a way not consistent with the comprehensive range of the Biblical view.
An exact equivalent of regeneration is found in the New Testament only in a few passages. The Greek word palingenesia, which corresponds most directly, is used only in Titus iii. 5, 2. Biblical where it refers to the individual re- Doctrine, newal of life, which there is connected with baptism; and in Matt. xix. 28, where it refers to the eschatological renewal of the world. In I Pet. i. 3 the resurrection of Christ is mentioned as the act that effects regeneration; in i. 23 the living and eternal Word of God appears as the productive seed. But indirectly the thought of a renewal of life by faith in Christ lies at the basis of a number of passages in the New Testament. In the Old Testament it is prepared by the prophecy of a conversion of Israel to be wrought by God (Jer. xxxi. 18, 33 sqq.; Isa. Ix. 21). It is described as the gift of another heart and of a new spirit (Ezek. xi. 19 sqq., xxxvi. 25 sqq.; Ps. Ii. 12). With this prophecy John the Baptist connects his demand of repentance with which is associated the symbol of the cleansing of baptism (Matt. iii. 1 sqq.). The religious and moral demands of Jesus rest upon the testimony of a prevening act of God which enables a new attitude (Matt, xviii. 23 sqq., xv. 13, xix. 26). It is necessary to make a new beginning (Matt, xviii. 3), and the death of Jesus is designated as the decisive act of salvation that originates a new relation to God (Mark x. 45; Matt. xxvi. 28). The apostolic preaching represents the operation of a thoroughgoing renewal of life in consequence of the death and resurrection of the Redeemer. Paul does not use in the older epistles the term " regeneration," but the idea of a new creation occupies an important part. God fulfils in Christ, the second Adam, a new creation of humanity (I Cor. xv. 45). Christ's death is the end of the old, his resurrection the beginning of a new life, which from him is transferred to his adherents (Rom. vi. 4 sqq.; II Cor. iv. 10, v. 17; Gal. ii. 19-20; Eph. ii. 5-6; Col. ii. 12). The Christian therefore is a new creation (Gal. vi. 15); a new man (Col. iii. 10; Eph. iv. 24). The entrance into this new state of life is connected with baptism (Rom. vi. 3 sqq.; Col. u. 11 sqq.), which, however, is not without faith (Gal.