Regeneration

Calvin uses “regeneration” to describe the process of mortification and vivification by which the sinner is renewed in the image of God. This differs from the sense the word has in later Reformed writers. Melanchthon ( Apology for the Augsburg Confession ) uses the word in yet another sense: “we are justified by faith alone, justification being understood as making an unregenerate man righteous or effecting his regeneration” (4.78). And “to be ‘justified’ means to make unrighteous men righteous or to regenerate them, as well as to be pronounced or accounted righteous.” Preus explains that justification immediately brings regeneration into the picture “for regeneration is the gift of faith. Justification by faith involves regeneration,” citing Apology 4.117.

The Formula of Concord attempted to clarify, but to my mind muddied things further. Admitting that regeneration and justification are sometimes used interchangeably, the Formula advocated using regeneration “strictly so that the renewal which follows justification by faith will not be confused with justification and so that in their strict senses the two will be differentiated from each other.” Regeneration, the statement goes on, includes “the forgiveness of sins solely for Christ’s sake and the consequent renewal which the Holy Spirit works in those who are justified by faith.” The word is also used in “the limited sense of forgiveness of sins and our adoption as God’s children.” In the latter sense it is true to say that “justification is regeneration.” That’s clear enough, but the latter statement is supported by an appeal to Titus 3:5, where it is said that “Paul uses the terms discriminately.” In short, “regeneration” can refer to the WHOLE of salvation, including both forgiveness and renewal; OR, it can refer to “forgiveness of sins” and “adoption.” In neither case is “regeneration” being used for a permanent, puncticular renewal of the heart by the work of the Spirit, which is the way it’s often used in Reformed theology.