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To be born again, or to experience the new birth, is a phrase, particularly in evangelical Christianity, that refers to a "spiritual rebirth", or a regeneration of the human spirit. In contrast to one's physical birth, being "born again" is distinctly and separately caused by the operation of the Holy Spirit, and it occurs when one is baptized in water (John 3:5, Titus 3:5). While all Christians are familiar with the concept from the Bible, it is a core doctrine of the denominations of the Anabaptist, Moravian, Methodist, Baptist, Plymouth Brethren and Pentecostal churches along with evangelical Christian denominations. These Churches stress Jesus's words in the Gospels: "Do not be astonished that I said to you, 'You must be born from above.'" (John 3:7).[1] (In some English translations, the phrase "born again" is rendered as "born from above".[2]) Their doctrines also hold that to be "born again", and thus "saved", one must have a personal and intimate relationship with Jesus Christ.[3][4][5][6][7][8]

The term born again has its origin in the New Testament. In the First Epistle of Peter, the author describes the new birth as taking place from the seed which is the Word of God.[9][10] In the Gospel of Luke, Jesus himself refers to the Word of God as the seed.[11]

In contemporary Christian usage and apart from evangelicalism, the term is distinct from similar terms which are sometimes used in Christianity in reference to a person who is, or is becoming, a Christian. This usage of the term is usually linked to baptism with water and the related doctrine of baptismal regeneration. Individuals who profess to be "born again" (meaning born in the "Holy Spirit") often state that they have a "personal relationship with Jesus Christ".[12][7][8]

Origin

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Jesus and Nicodemus, painting by Alexandre Bida, 1874

The term is derived from an event in the Gospel of John in which the words of Jesus were not understood by a Jewish Pharisee, Nicodemus:

Jesus replied, "Very truly I tell you, no one can see the kingdom of God unless they are born again." "How can someone be born when they are old?" Nicodemus asked. "Surely they cannot enter a second time into their mother's womb to be born!" Jesus answered, "Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit."

— Gospel of John, chapter 3, verses 3–5, New International Version[13]

The Gospel of John was written in Koine Greek, and the original text is ambiguous which results in a double entendre that Nicodemus misunderstands. The word translated as 'again' is ἄνωθεν (ánōtʰen), which could mean either 'again', or 'from above'.[14] The double entendre is a figure of speech that the gospel writer uses to create bewilderment or misunderstanding in the hearer; the misunderstanding is then clarified by either Jesus or the narrator. Nicodemus takes only the literal meaning from Jesus's statement, while Jesus clarifies that he means more of a spiritual rebirth from above. English translations have to pick one sense of the phrase or another; the NIV, King James Version, and Revised Version use "born again", while the New Revised Standard Version[15] and the New English Translation[16] prefer the "born from above" translation.[17] Most versions will note the alternative sense of the phrase ánōtʰen in a footnote.

Edwyn Hoskyns argues that "born from above" is to be preferred as the fundamental meaning and he drew attention to phrases such as "birth of the Spirit",[18] "birth from God",[19] but maintains that this necessarily carries with it an emphasis upon the newness of the life as given by God himself.[20]

The final use of the phrase occurs in the First Epistle of Peter, rendered in the King James Version as:

Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, [see that ye] love one another with a pure heart fervently: / Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.

— 1 Peter 1:22–23[21]

Here, the Greek word translated as 'born again' is ἀναγεγεννημένοι (anagegennēménoi).[22]

Interpretations

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The traditional Jewish understanding of the promise of salvation is interpreted as being rooted in "the seed of Abraham"; that is, physical lineage from Abraham. Jesus explained to Nicodemus that this doctrine was in error – that every person must have two births – natural birth of the physical body and another of the water and the spirit.[23] This discourse with Nicodemus established the Christian belief that all human beings – whether Jew or Gentile – must be "born again" of the spiritual seed of Christ. This understanding is further reinforced in 1 Peter 1:23.[24][22] The Catholic Encyclopedia states that "[a] controversy existed in the primitive church over the interpretation of the expression the seed of Abraham. It is [the First Epistle of Peter's] teaching in one instance that all who are Christ's by faith are Abraham's seed, and heirs according to promise. He is concerned, however, with the fact that the promise is not being fulfilled to the seed of Abraham (referring to the Jews)."[25]

Charles Hodge writes that "The subjective change wrought in the soul by the grace of God, is variously designated in Scripture" with terms such as new birth, resurrection, new life, new creation, renewing of the mind, dying to sin and living to righteousness, and translation from darkness to light.[26]

Jesus used the "birth" analogy in tracing spiritual newness of life to a divine beginning. Contemporary Christian theologians have provided explanations for "born from above" being a more accurate translation of the original Greek word transliterated ánōtʰen.[27] Theologian Frank Stagg cites two reasons why the newer translation is significant:

  1. The emphasis "from above" (implying "from Heaven") calls attention to the source of the "newness of life". Stagg writes that the word 'again' does not include the source of the new kind of beginning;
  2. More than personal improvement is needed; "a new destiny requires a new origin, and the new origin must be from God."[28]

An early example of the term in its more modern use appears in the sermons of John Wesley. In the sermon entitled A New Birth he writes, "none can be holy unless he be born again", and "except he be born again, none can be happy even in this world. For [...] a man should not be happy who is not holy." Also, "I say, [a man] may be born again and so become an heir of salvation." Wesley also states infants who are baptized are born again, but for adults it is different:

our church supposes, that all who are baptized in their infancy, are at the same time born again. [...] But [...] it is sure all of riper years, who are baptized, are not at the same time born again.[29]

A Unitarian work called The Gospel Anchor noted in the 1830s that the phrase was not mentioned in any of the Gospels,[a] nor by any Epistles except in that of 1 Peter. "It was not regarded by any of the Evangelists but John of sufficient importance to record." It adds that without John, "we should hardly have known that it was necessary for one to be born again." This suggests that "the text and context was meant to apply to Nicodemus particularly, and not to the world."[30]

Historicity

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Scholars of the historical Jesus, who attempt to ascertain how closely the stories of Jesus match the historical events they are based on, generally treat Jesus's conversation with Nicodemus in John 3 with skepticism. It details what is presumably a private conversation between Jesus and Nicodemus, with none of the disciples seemingly attending, making it unclear how a record of this conversation was acquired. In addition, the conversation is recorded in no other ancient Christian source other than John and works based on John.[31] According to Bart Ehrman, the larger issue is that the same problem English translations of the Bible have with the Greek ἄνωθεν (ánōtʰen) is a problem in the Aramaic language as well: there is no single word in Aramaic that means both 'again' and 'from above', yet the conversation rests on Nicodemus making this misunderstanding.[32] As the conversation was between two Jews in Jerusalem, where Aramaic was the native language, there is no reason to think that they would have spoken in Greek.[31] This implies that even if based on a real conversation, the author of John heavily modified it to include Greek wordplay and idiom.[31]

"Personal relationship with Jesus" was essentially unheard of, prior to 1960.[33]

Denominational positions

[edit]

Anabaptism

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Anabaptist denominations, such as the Mennonites, teach that "true faith entails a new birth, a spiritual regeneration by God's grace and power; 'believers' are those who have become the spiritual children of God."[34] In Anabaptist theology, the pathway to salvation is "marked not by a forensic understanding of salvation by 'faith alone,' but by the entire process of repentance, self-denial, faith rebirth, and obedience."[34] Those who wish to "tarry this path" are baptized after the new birth.[34]

Anglicanism

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The phrase "born again" is mentioned in the 39 Articles of the Anglican Church in article 15, entitled "Of Christ alone without Sin". In part, it reads, "sin, as S. John saith, was not in Him. But all we the rest, although baptized and born again in Christ, yet offend in many things: and if we say we have no sin, we deceive ourselves, and the truth is not in us."[35]

Although the phrase "baptized and born again in Christ" occurs in article 15, the reference is clearly to John 3:3.[36]

The Baptism Office of the 1662 Book of Common Prayer directly connects baptism with new birth, affirming a baptismal regeneration view of the meaning of the phrase "born again", not a conversion experience.

Before the baptism, the prayers include: "None can enter into the kingdom of God, except he be regenerate and born anew of Water and of the Holy Ghost; I beseech you to call upon God the Father, through our Lord Jesus Christ, that of his bounteous goodness he will grant to these persons that which by nature they cannot have; that they may be baptized with Water and the Holy Ghost, and received into Christ's holy Church, and be made lively members of the same."[citation needed]

And: "Beloved, ye hear in this Gospel the express words of our Saviour Christ, that except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. Whereby ye may perceive the great necessity of this Sacrament, where it may be had."[citation needed]

And after baptism: "yield thee humble thanks, O heavenly Father, that thou hast vouchsafed to call us to the knowledge of thy grace, and faith in thee; Increase this knowledge, and confirm this faith in us evermore. Give thy Holy Spirit to these persons; that, being now born again, and made heirs of everlasting salvation, through our Lord Jesus Christ, they may continue thy servants, and attain thy promises; through the same Lord Jesus Christ thy Son, who liveth and reigneth with thee, in the unity of the same Holy Spirit, everlastingly. Amen."[37]

Baptists

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Baptists teach that people are born again when they start believing that Jesus "died for their sins", was buried, and rose again and that by believing/trusting in Jesus' death, burial, and resurrection, eternal life shall be granted as a gift by God. Those who have been born again, according to Baptist teaching, know that they are "[children] of God because the Holy Spirit witnesses to them that they are" (cf. assurance).[38]

Roman Catholicism

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Saint Peter's Basilica façade, Rome, Italy

Historically, the classic text from John 3 was consistently interpreted by early Church Fathers as a reference to baptism.[39] Modern Catholic interpreters have noted that the phrase 'born from above' or 'born again'[40] is clarified as 'being born of water and Spirit'.[41]

Catholic commentator John F. McHugh notes, "Rebirth, and the commencement of this new life, are said to come about ἐξ ὕδατος καὶ πνεύματος, of water and spirit. This phrase (without the article) refers to a rebirth which the early Church regarded as taking place through baptism."[42]

The Catechism of the Catholic Church (CCC) notes that the essential elements of Christian initiation are: "proclamation of the Word, acceptance of the Gospel entailing conversion, profession of faith, Baptism itself, and the outpouring of the Holy Spirit, and admission to Eucharistic communion."[43] Baptism gives the person the grace of forgiveness for all prior sins; it makes the newly baptized person a new creature and an adopted child of God;[44] it incorporates them into the Body of Christ[45] and creates a sacramental bond of unity leaving an indelible mark on the person's soul.[46] "Incorporated into Christ by Baptism, the person baptized is configured to Christ. Baptism seals the Christian with the indelible spiritual mark (character) of his belonging to Christ. No sin can erase this mark, even if sin prevents Baptism from bearing the fruits of salvation. Given once for all, Baptism cannot be repeated."[47] The Holy Spirit is involved with each aspect of the movement of grace. "The first work of the grace of the Holy Spirit is conversion. [...] Moved by grace, man turns toward God and away from sin, thus accepting forgiveness and righteousness from on high."[48]

The Catholic Church also teaches that under special circumstances, the need for water baptism can be superseded by the Holy Spirit in a 'Baptism of desire', such as when catechumens die or are martyred before Baptism.[49]

Pope John Paul II wrote in Catechesi Tradendae about "the problem of children baptized in infancy [who] come for catechesis in the parish without receiving any other initiation into the faith and still without any explicit personal attachment to Jesus Christ."[50] He noted that "being a Christian means saying 'yes' to Jesus Christ, but let us remember that this 'yes' has two levels: It consists of surrendering to the word of God and relying on it, but it also means, at a later stage, endeavoring to know better—and better the profound meaning of this word."[51]

The modern expression "born again" refers to "conversion."

The National Directory of Catechesis (published by the United States Conference of Catholic Bishops, USCCB) defines conversion as "the acceptance of a personal relationship with Christ, a sincere adherence to him, and a willingness to conform one's life to his."[52] To put it more simply, "Conversion to Christ involves making a genuine commitment to him and a personal decision to follow him as his disciple."[52]

Echoing the writings of Pope John Paul II, the National Directory of Catechesis describes a new intervention required by the modern world called the "New Evangelization". This is directed to the Church, to the baptized who were never effectively evangelized before, to those who have never made a personal commitment to Christ and the Gospel, to those formed by the values of secular culture, to those who have lost a sense of faith, and to those who are alienated.[53]

Declan O'Sullivan, co-founder of the Catholic Men's Fellowship and knight of the Sovereign Military Order of Malta, wrote that the "New Evangelization emphasizes the personal encounter with Jesus Christ as a pre-condition for spreading the gospel. The born-again experience is not just an emotional, mystical high; the really important matter is what happened in the convert's life after the moment or period of radical change."[54]

Jehovah's Witnesses

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Jehovah's Witnesses believe that individuals do not have the power to choose to be born again, but that God calls and selects his followers "from above".[55] Only those belonging to the "144,000" are considered to be born again.[56][57]

Lutheranism

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First Evangelical Lutheran Church, Galveston, Texas. Church founded in 1850 in Galveston by German immigrants as First German Evangelical Lutheran Church. Image shows second building built in 1957, which is in current use by congregation. Building not listed on National Register.

Lutheranism holds that "we are cleansed of our sins and born again and renewed in Holy Baptism by the Holy Ghost. But some Lutherans also teach that whoever is baptized must, through daily contrition and repentance, drown The Old Adam so that daily, a new man comes forth and arises who walks before God in righteousness and purity forever. Conservative Lutherans teach that whoever lives in sins after his baptism has again lost the grace of baptism."[58]

Moravianism

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About the new birth, the Moravian Church holds that a personal conversion to Christianity is a joyful experience in which the individual "accepts Christ as Lord," after which faith "daily grows inside the person."[59] For Moravians, "Christ lived as a man because he wanted to provide a blueprint for future generations," and "a converted person could attempt to live in his image and daily become more like Jesus."[59] As such, "heart religion" characterizes Moravian Christianity.[59] The Moravian Church has historically emphasized evangelism, especially missionary work, to spread the faith.[60]

Methodism

[edit]
Methodist preachers are known for promulgating the doctrines of the new birth and entire sanctification to the public at events such as tent revivals and camp meetings, which they believe is the reason that God raised them up into existence.[61]

In Methodism, the "new birth is necessary for salvation because it marks the move toward holiness. That comes with faith."[3] John Wesley held that the New Birth "is that great change which God works in the soul when he brings it into life, when he raises it from the death of sin to the life of righteousness."[62][3] In the life of a Christian, the new birth is considered the first work of grace.[63] In keeping with Wesleyan-Arminian covenant theology, the Articles of Religion, in Article XVII – Of Baptism, state that baptism is a "sign of regeneration or the new birth."[64] The Methodist Visitor in describing this doctrine admonishes individuals: "'Ye must be born again.' Yield to God that He may perform this work in and for you. Admit Him to your heart. 'Believe on the Lord Jesus Christ, and thou shalt be saved.'"[65][66] Methodist theology teaches that the new birth contains two phases that occur together, justification and regeneration:[67]

Though these two phases of the new birth occur simultaneously, they are, in fact, two separate and distinct acts. Justification is that gracious and judicial act of God whereby a soul is granted complete absolution from all guilt and a full release from the penalty of sin (Romans 3:23–25). This act of divine grace is wrought by faith in the merits of our Lord and Saviour Jesus Christ (Romans 5:1). 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). —Principles of Faith, Emmanuel Association of Churches[67]

At the moment a person experiences the New Birth, they are "adopted into the family of God".[68][69]

Plymouth Brethren

[edit]

The Plymouth Brethren teach that the new birth effects salvation and those who testify that they have been born again, repented, and have faith in the Scriptures are given the right hand of fellowship, after which they can partake of the Lord's Supper.[70]

Pentecostalism

[edit]
Pentecost by Julius Schnorr von Carolsfeld. Woodcut for "Die Bibel in Bildern", 1860.

Holiness Pentecostals historically teach the new birth (first work of grace), entire sanctification (second work of grace) and baptism with the Holy Spirit, as evidenced by glossolalia, as the third work of grace.[71][72] The new birth, according to Pentecostal teaching, imparts "spiritual life".[6]

Quakerism

[edit]

The majority of the world's Quakers are evangelical in churchmanship and teach a born-again experience (cf. Evangelical Friends Church International).[73][74]

The Central Yearly Meeting of Friends, a Holiness Quaker denomination, teaches that regeneration is the "divine work of initial salvation (Tit. 3:5), or conversion, which involves the accompanying works of justification (Rom. 5:18) and adoption (Rom. 8:15, 16)."[5] In regeneration, which occurs in the new birth, there is a "transformation in the heart of the believer wherein he finds himself a new creation in Christ (II Cor. 5:17; Col. 1:27)."[5]

Following the new birth, George Fox taught the possibility of "holiness of heart and life through the instantaneous baptism with the Holy Spirit subsequent to the new birth" (cf. Christian perfection).[75]

Reformed

[edit]

In Reformed theology, Holy Baptism is the sign and the seal of one's regeneration, which is of comfort to the believer.[76] The time of one's regeneration, however, is a mystery to oneself according to the Canons of Dort.[76]

According to the Reformed churches, being born again refers to "the inward working of the Spirit which induces the sinner to respond to the effectual call". According to the Westminster Shorter Catechism, Q 88, "the outward and ordinary means whereby Christ communicateth to us the benefits of redemption are, his ordinances, especially the word, sacraments, and prayer; all of which are made effectual to the elect for salvation."[77] Effectual calling is "the work of God's Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel."[78][79]

In Reformed theology, "regeneration precedes faith."[80] Samuel Storms writes that, "Calvinists insist that the sole cause of regeneration or being born again is the will of God. God first sovereignly and efficaciously regenerates, and only in consequence of that do we act. Therefore, the individual is passive in regeneration, neither preparing himself nor making himself receptive to what God will do. Regeneration is a change wrought in us by God, not an autonomous act performed by us for ourselves."[81]

The Church of Jesus Christ of Latter-day Saints

[edit]

The Book of Mormon emphasizes the need for everyone to be reborn of God.[82]

Latter-day Saints believe that being born again refers to "true repentance". In other words, rejecting the "carnal, sinful nature" of humans and making a covenant with God to live a righteous, Christ-like life. This covenant is done initially as baptism by immersion at age 8, or the age of accountability, or when someone newly converts. It is then renewed weekly through partaking of the sacrament during church meetings.[83]

It is a common misconception that the Church of Jesus Christ teaches that these ordinances are required works to be "saved". It is actually taught that Christ has already saved all humanity from physical death and will save from spiritual death through repentance and obeying God's commandments on judgment day, after death and resurrection.[84] Baptism and Sacrament are done as according to the faith of a person as an outward expression of an inward commitment to serve God and live a righteous life.[85]

Disagreements between denominations

[edit]

The term "born again" is used by several Christian denominations, but there are disagreements on what the term means, and whether members of other denominations are justified in claiming to be born-again Christians.

Catholic Answers says:

Catholics should ask [Evangelical] Protestants, "Are you born again – the way the Bible understands that concept?" If the Evangelical has not been properly water baptized, he has not been born again "the Bible way," regardless of what he may think.[86]

On the other hand, an Evangelical site argues:

Another of many examples is the Catholic who claims he also is "born again." ... However, what the committed Catholic means is that he received his spiritual birth when he was baptized – either as an infant or when as an adult he converted to Catholicism. That's not what Jesus meant when He told Nicodemus he "must be born again."[87] The deliberate adoption of biblical terms which have different meanings for Catholics has become an effective tool in Rome's ecumenical agenda.[88]

The Reformed view of regeneration may be set apart from other outlooks in at least two ways.

First, classical Roman Catholicism teaches that regeneration occurs at baptism, a view known as baptismal regeneration. Reformed theology has insisted that regeneration may take place at any time in a person's life, even in the womb. It is not somehow the automatic result of baptism. Second, it is common for many other evangelical branches of the church to speak of repentance and faith leading to regeneration (i.e., people are born again only after they exercise saving faith). By contrast, Reformed theology teaches that original sin and total depravity deprive all people of the moral ability and will to exercise saving faith. ... Regeneration is entirely the work of God the Holy Spirit – we can do nothing on our own to obtain it. God alone raises the elect from spiritual death to new life in Christ.[89][90]

History and usage

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Historically, Christianity has used various metaphors to describe its rite of initiation, that is, spiritual regeneration via the sacrament of baptism by the power of the water and the spirit. This remains the common understanding in most of Christendom, held, for example, in Roman Catholicism, Eastern Orthodoxy, Oriental Orthodoxy, Lutheranism,[58] Anglicanism,[91] and in other historic branches of Protestantism. However, sometime after the Reformation, Evangelicalism attributed a different significance to the expression born again[92] as an experience of religious conversion,[93] only symbolized by water baptism, and rather brought about by a commitment to one's own personal faith in Jesus Christ for salvation. This same belief is, historically, also an integral part of Methodist doctrine,[94][95] and is connected with the doctrine of Justification.[96]

According to Encyclopædia Britannica:

'Rebirth' has often been identified with a definite, temporally datable form of 'conversion'. ... With the voluntaristic type, rebirth is expressed in a new alignment of the will, in the liberation of new capabilities and powers that were hitherto undeveloped in the person concerned. With the intellectual type, it leads to an activation of the capabilities for understanding, to the breakthrough of a "vision". With others it leads to the discovery of an unexpected beauty in the order of nature or to the discovery of the mysterious meaning of history. With still others it leads to a new vision of the moral life and its orders, to a selfless realization of love of neighbour. ... each person affected perceives his life in Christ at any given time as "newness of life."[97]

According to J. Gordon Melton:

Born again is a phrase used by many Protestants to describe the phenomenon of gaining faith in Jesus Christ. It is an experience when everything they have been taught as Christians becomes real, and they develop a direct and personal relationship with God.[98]

According to Andrew Purves and Charles Partee:

Sometimes the phrase seems to be judgmental, making a distinction between genuine and nominal Christians. Sometimes ... descriptive, like the distinction between liberal and conservative Christians. Occasionally, the phrase seems historic, like the division between Catholic and Protestant Christians. ... [the term] usually includes the notion of human choice in salvation and excludes a view of divine election by grace alone.[99]

The term born again has become widely associated with the evangelical Christian renewal since the late 1960s, first in the United States and then around the world. Associated perhaps initially with Jesus People and the Christian counterculture, born again came to refer to a conversion experience, accepting Jesus Christ as lord and savior in order to be saved from hell and given eternal life with God in heaven, and was increasingly used as a term to identify devout believers.[17] By the mid-1970s, born again Christians were increasingly referred to in the mainstream media as part of the born again movement.

In 1976, Watergate conspirator Chuck Colson's book Born Again gained international notice. Time magazine named him "One of the 25 most influential Evangelicals in America."[100] The term was sufficiently prevalent so that during the year's presidential campaign, Democratic party nominee Jimmy Carter described himself as "born again" in the first Playboy magazine interview of an American presidential candidate.

Colson describes his path to faith in conjunction with his criminal imprisonment and played a significant role in solidifying the "born again" identity as a cultural construct in the US. He writes that his spiritual experience followed considerable struggle and hesitancy to have a "personal encounter with God." He recalls:

while I sat alone staring at the sea I love, words I had not been certain I could understand or say fell from my lips: "Lord Jesus, I believe in You. I accept You. Please come into my life. I commit it to You." With these few words...came a sureness of mind that matched the depth of feeling in my heart. There came something more: strength and serenity, a wonderful new assurance about life, a fresh perception of myself in the world around me.[101]

Jimmy Carter was the first President of the United States to publicly declare that he was born-again, in 1976.[102] By the 1980 campaign, all three major candidates stated that they had been born again.[103]

Sider and Knippers[104] state that "Ronald Reagan's election that fall [was] aided by the votes of 61% of 'born-again' white Protestants."

The Gallup Organization reported that "In 2003, 42% of U.S. adults said they were born-again or evangelical; the 2004 percentage is 41%" and that, "Black Americans are far more likely to identify themselves as born-again or evangelical, with 63% of blacks saying they are born-again, compared with 39% of white Americans. Republicans are far more likely to say they are born-again (52%) than Democrats (36%) or independents (32%)."[105]

The Oxford Handbook of Religion and American Politics, referring to several studies, reports "that 'born-again' identification is associated with lower support for government anti-poverty programs." It also notes that "self-reported born-again" Christianity, "strongly shapes attitudes towards economic policy."[106]

Names which have been inspired by the term

[edit]
Main article: Renatus

The idea of "rebirth in Christ" has inspired[107] some common European forenames: French René/Renée, Dutch Renaat/Renate, Italian, Spanish, Portuguese and Croatian Renato/Renata, Latin Renatus/Renata, all of which mean "reborn", "born again".[108]

The command language and shell program Bash, short for "Bourne-Again SHell", is a pun on "born again", being a mix with the name of the previous Bourne shell.[109]

Statistics

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The Oxford Handbook of Religion and American Politics notes: "The GSS ... has asked a born-again question on three occasions ... 'Would you say you have been 'born again' or have had a 'born-again' experience?" The Handbook says that "Evangelical, black, and Latino Protestants tend to respond similarly, with about two-thirds of each group answering in the affirmative. In contrast, only about one third of mainline Protestants and one sixth of Catholics (Anglo and Latino) claim a born-again experience." However, the handbook suggests that "born-again questions are poor measures even for capturing evangelical respondents. ... it is likely that people who report a born-again experience also claim it as an identity."[110]

See also

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Notes

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References

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[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Born again

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from Grokipedia
"," or regeneration, denotes the sovereign act of the in granting spiritual life to a previously dead in , transforming them into a new creation capable of , in , and eternal life. This doctrine originates in the , where instructs the Pharisee that "unless one is born again he cannot see the kingdom of ," explaining it as a birth "of water and the Spirit" distinct from physical birth. Theologically, regeneration precedes and enables saving , countering human depravity by implanting divine life, as evidenced in passages like 36:26–27 and 3:5, which describe replacing a heart of stone with one of flesh and renewing by the washing of regeneration. In evangelical Protestantism, being born again is typically linked to a personal conversion experience, where an individual consciously turns from to Christ, often marked by of and assurance of , though the new birth itself is God's monergistic work rather than a human achievement. This emphasis gained prominence during the and revivals, distinguishing evangelicals from traditions viewing regeneration primarily through sacramental means like , as in some Catholic or Lutheran interpretations. Defining characteristics include the fruit of regeneration—such as hatred of , love for , and perseverance in holiness—which serve as biblical evidences distinguishing genuine spiritual rebirth from mere profession. Controversies persist over its timing relative to faith and , with Arminian views allowing cooperative human response and Reformed perspectives upholding divine initiative alone, yet all affirm its necessity for based on scriptural imperatives.

Biblical and Theological Foundations

Scriptural Basis

The term "born again" originates in the New Testament, specifically in the Gospel of John, where Jesus speaks to Nicodemus, a Pharisee and member of the Sanhedrin, about the necessity of spiritual rebirth for entering the kingdom of God. In John 3:3, Jesus states, "Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God," and elaborates in verse 5, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God." This dialogue emphasizes a transformative birth "from above" (Greek: anōthen, interpretable as "again" or "from above"), distinct from physical birth, involving the Holy Spirit's agency. Supporting passages in the Epistles reinforce this concept of regeneration. In 1 Peter 1:23, believers are described as "born again, not of perishable seed but of imperishable, through the living and abiding word of God." Similarly, 1 Peter 1:3 praises God "who has caused us to be born again to a living hope through the Christ from the dead." Titus 3:5 attributes salvation "not because of works done by us in , but according to his own , by the washing of regeneration and renewal of the ." James 1:18 adds that God "brought us forth by the word of truth," linking rebirth to divine initiative via Scripture. Old Testament prophecies provide a foundational backdrop, anticipating a with internal spiritual renewal. Ezekiel 36:26-27 promises, "I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you." Jeremiah 31:33 foretells writing His law "on their hearts," and Deuteronomy 30:6 speaks of circumcising "your heart... so that you will love the your ." These texts depict sovereignly replacing spiritual deadness with life, aligning with fulfillment in Christ.

Interpretations of Regeneration

Regeneration, synonymous with the new birth described in John 3:3–8, constitutes the Holy Spirit's sovereign implantation of spiritual life in individuals spiritually dead in , as depicted in Ephesians 2:1–5. This act enables , , and obedience, transforming the heart from enmity toward to receptivity. Theological interpretations diverge primarily on its relation to human and sacramental acts, reflecting debates over divine sovereignty and human agency. In Reformed theology, regeneration precedes logically and causally, functioning as a monergistic work of alone that overcomes and imparts a new capable of believing . Proponents argue this aligns with scriptural emphases on divine initiative, such as the Spirit's mysterious quickening akin to wind in :8 and the new heart promised in 36:26–27, rendering the fruit rather than the cause of new life. This view, articulated by figures like , underscores that no cooperative human effort initiates , countering notions of partial renewal prior to belief. Arminian interpretations reverse this sequence, positing that —God's universal enabling work—restores impaired by sin, allowing as the precondition for regeneration. Here, regeneration follows the sinner's believing response, synergistically uniting divine provision with human decision, as defended in analyses distinguishing from proper while affirming its instrumental role. Critics of this position, including Reformed theologians, contend it underestimates biblical descriptions of spiritual inability, potentially attributing salvific initiative to human volition over sovereign grace. Sacramental views, prevalent in Catholic doctrine, equate regeneration with baptismal grace, interpreting Titus 3:5's "washing of regeneration" as the sacrament's efficacious conferral of new birth through water and Spirit. This effect remits and infuses sanctifying grace, making the ordinary means of initial justification. Evangelical critiques highlight a disconnect from John's emphasis on spiritual, non-physical birth, viewing such tying to ordinances as diminishing the Spirit's direct agency. Across traditions, regeneration is generally deemed an instantaneous divine act rather than a progressive process, though it initiates ongoing sanctification and renewal. This immediacy parallels justification's declarative nature, distinguishing it from gradual moral , with experiential awareness varying but the ontological change irrevocable in its inception.

Relation to Salvation and Faith

The concept of being born again, as articulated in :3-7, establishes a prerequisite for , where informs that one must be "born again" to see or enter the kingdom of God, denoting a spiritual regeneration distinct from physical birth. This rebirth, described as being "born of water and the Spirit," signifies the impartation of divine life, enabling participation in eternal through . In soteriological terms, regeneration initiates the process of , transforming the spiritually dead individual into a new creation capable of and obedience. Evangelical theology closely links being born again to salvific , viewing it as the divine response to and in Christ's atoning work, rather than human effort or ritual. occurs when an individual, convicted by the , exercises , resulting in justification and the subsequent indwelling of the Spirit that effects regeneration. This aligns with Ephesians 2:8-9, emphasizing as the instrument of receiving God's grace, with born-again status marking entry into God's family as adopted children. Proponents assert that without this rebirth, mere intellectual assent or moral reform fails to secure eternal life, as remains enslaved to . Theological debate persists regarding the precise relation between regeneration and faith, particularly the sequence of occurrence. Calvinist perspectives maintain that regeneration logically precedes faith, arguing that divine quickening of the heart is necessary to enable , as spiritually dead persons cannot respond to without God's prior monergistic act. In contrast, Arminian and non-Calvinist views hold that precedes regeneration, positing that God's restores sufficient for sinners to choose Christ, after which the Spirit regenerates the believer. Both camps agree on the necessity of personal for but differ on whether regeneration empowers or follows that faith, with scriptural support drawn from passages like :16 ( leading to eternal life) and Ezekiel 36:26-27 ( granting a new heart). This contention underscores that born-again experience, while central to authentic Christian , involves divine initiative intertwined with human response in ways not explicitly sequential in the biblical text.

Historical Development

Early Church and Patristic Era

In the Early Church, the concept of being born again, drawn from :3-5, was predominantly understood as spiritual regeneration occurring through , where water symbolized cleansing and the effected the new birth necessary for entering the kingdom of God. This interpretation emphasized as the sacramental means by which was remitted and divine life imparted, aligning physical immersion with the transformative work of grace. Justin Martyr, writing around 151 AD, connected the requirement of being "born again" directly to baptismal practice, stating that Christ mandated rebirth for entry into the kingdom, which catechumens achieved through washing in water while invoking the Trinity. Similarly, Irenaeus of Lyons (c. 130-202 AD) described Jesus' mission as saving all who are reborn in God—explicitly including infants, children, and adults—through this regenerative process, implying baptism's role from the church's earliest generations. Tertullian (c. 155-240 AD), while advocating delay of baptism for children to avoid post-baptismal sin, affirmed it as the laver of regeneration that renews the soul, effacing prior sins and conferring the Holy Spirit. Origen (c. 185-253 AD) elaborated on as enlightenment and divine rebirth, where immersion in water and Spirit supplants the carnal birth with a heavenly one, granting participation in Christ's . This patristic consensus extended to figures like of (c. 200-258 AD), who insisted 's regenerative power was indispensable for salvation, even in cases of martyrdom without it. By the time of Augustine (354-430 AD), the doctrine solidified further, with viewed as the singular ordinary channel for regeneration, washing away congenital guilt and infusing justifying grace, though extraordinary cases like catechumens dying before immersion were acknowledged as exceptions via desire. These teachings reflect a unified early ecclesial emphasis on over a purely experiential or faith-alone notion of rebirth, rooted in scriptural and liturgical practice, though variations existed in timing and application, such as Tertullian's caution against hasty . The patristic era thus framed being born again as an initiatory event tied to ecclesial rites rather than isolated personal conversion, influencing subsequent doctrinal developments.

Reformation and Pietistic Influences

The reemphasized the biblical doctrine of regeneration as a divine act essential to salvation, drawing directly from John 3:3-8. Martin Luther, in his sermons and commentaries on John 3, described the new birth as a spiritual renewal effected by the through in Christ, distinct from physical birth or mere moral reform. Luther portrayed this rebirth as an invisible work, comparable to the unpredictable movement of the wind, where the evidence is the fruit of rather than a visible moment. In Reformed theology, as articulated by , regeneration precedes , serving as the monergistic quickening of the spiritually dead sinner by God's Spirit, enabling subsequent belief and . This view positioned regeneration not as a cooperative human effort but as the foundational sovereign act in the , aligning with and principles central to Protestant . Pietism, emerging in the late 17th century as a renewal movement within , built upon foundations by stressing the experiential dimension of regeneration. Philipp Jakob Spener's Pia Desideria (1675) advocated for church reform through small groups focused on Scripture, , and personal piety, aiming to foster genuine and heartfelt over rote . Spener viewed regeneration as involving an internal transformation that manifests in ethical living and communal edification, critiquing the post-Reformation church's doctrinal formalism for neglecting the "heart" renewal Luther had championed. August Hermann Francke's dramatic conversion experience on March 7, 1687, while preaching in , exemplified Pietist ideals, leading him to prioritize a verifiable personal encounter with as evidence of being born again. This Pietist emphasis on conversion as a discernible, transformative event influenced subsequent Protestant traditions by elevating subjective assurance and narrative testimony of rebirth. Unlike the 's primary focus on objective justification, Pietism integrated regeneration with visible piety and missions, laying groundwork for 18th-century revivals where "born again" denoted a crisis conversion experience. Critics, however, noted that this shift risked subjectivism, potentially undermining Reformation doctrines of , though Pietists maintained alignment with confessional standards.

Rise in Modern Evangelicalism

The neo-evangelical movement of the mid-20th century marked a pivotal resurgence for , distinguishing itself from the cultural separatism of by prioritizing cultural engagement alongside a renewed emphasis on personal conversion as spiritual rebirth. This shift, articulated by leaders like Harold John Ockenga, sought to reclaim evangelical influence through intellectual rigor and evangelism, with conversionism—defined as the necessity of being "born again" through individual faith in Christ—serving as a core tenet. The founding of the (NAE) in April 1942 in , , by 147 leaders formalized this unity, aiming to foster cooperation among denominations for proclamation and personal regeneration experiences. Billy Graham's evangelistic crusades exemplified and amplified this focus on born-again conversion, drawing massive crowds to public altars where attendees professed as a transformative new birth. Beginning with his breakthrough 1949 Los Angeles campaign, which extended for eight weeks due to overwhelming response, Graham preached to an estimated 215 million people in person over his career, consistently urging hearers toward a decisive, Spirit-wrought and akin to regeneration. His approach, blending with accessible appeals, helped integrate the born-again motif into mainstream Protestant discourse, influencing institutions like Christianity Today (founded 1956 under his counsel) to promote evangelical renewal centered on personal salvation. The of the late 1960s and early 1970s further propelled the born-again emphasis within , attracting countercultural youth disillusioned with toward communal studies, baptisms in rivers and oceans symbolizing rebirth, and that stressed immediate spiritual renewal. Emerging on the U.S. West Coast amid social upheaval, this grassroots phenomenon produced figures like and organizations such as Calvary Chapel, leading to tens of thousands of conversions and the integration of charismatic elements into broader evangelical practice. It represented evangelicalism's adaptive vitality, countering perceptions of irrelevance by framing regeneration as a radical, experiential break from prior life patterns. The term "born again" achieved widespread cultural recognition in the 1970s, catalyzed by President Jimmy Carter's open identification as a born-again Christian during his 1976 presidential campaign, including in a 1976 Playboy interview where he discussed his faith's transformative role. This visibility, dubbed the "Year of the Evangelical" by media, spurred public interest and self-reporting; surveys indicated that by the late 1970s, approximately one in three claimed a born-again experience, reflecting evangelicalism's numerical and identificational expansion amid post-war prosperity and media amplification. While evangelical sources like the NAE and Graham's documented sustained growth through such conversions, this period also highlighted tensions, as not all self-identified born-agains adhered to orthodox evangelical markers like .

Denominational Perspectives

Evangelical and Baptist Traditions

In , the "born again" experience constitutes a pivotal element of personal conversion, denoting a supernatural regeneration by the that transforms the individual from to life in Christ. This aligns with David Bebbington's historiographical framework for , which identifies conversionism—the belief in the necessity of a "new birth"—as one of four defining characteristics, alongside biblicism, crucicentrism, and . The term gained widespread cultural prominence in the United States during the 1970s, exemplified by President Jimmy Carter's 1976 self-identification as a "born-again Christian" in a and Charles Colson's memoir Born Again, which detailed his 1973 conversion amid the and sold over a million copies by 1980. Theologically, Evangelicals view regeneration as an act of God's grace through faith in , producing , assurance of , and subsequent holy living, as articulated by figures like John Piper, who emphasizes its monergistic nature—initiated solely by divine initiative rather than human effort. Baptist traditions, sharing Evangelical emphases but with a distinct ecclesiological focus, insist on regenerate church membership, restricting baptism and fellowship to those evidencing the new birth. The Southern Baptist Convention's Baptist Faith and Message (2000) defines regeneration as "a work of God's grace whereby believers become new creatures in Christ ," a change of heart effected by the via the Word, enabling and , distinct from any infusion. This principle traces to confessional documents like the 1689 Second London Baptist Confession, which describes the new birth as God's sovereign quickening of the , imparting spiritual life and as its fruit, thereby preceding and enabling conscious belief. Baptists reject infant baptism, viewing it as invalid without prior regeneration, and practice immersion only for professing believers post-conversion, as seen in the denomination's historical commitment to "believer's baptism" formalized in 17th-century Particular Baptist assemblies. Practically, both traditions manifest the born-again reality through public professions of faith, often in revival settings or altar calls, where individuals testify to a decisive moment of conviction and surrender to Christ. Evangelicals, influenced by 18th-century revivalists like George Whitefield, prioritize this experiential dimension, with surveys indicating that by 1976, approximately 35% of Americans self-identified as born again, correlating with the movement's growth via figures like Billy Graham, whose crusades from 1947 onward led over 3 million documented conversions. Baptists similarly embed it in congregational life, as in the regenerate membership doctrine upheld by the Baptist General Convention, ensuring church discipline reflects only those exhibiting fruits of regeneration, such as perseverance in doctrine and ethics. This shared stress on personal, verifiable transformation underscores a causal realism in soteriology: salvation's efficacy hinges not on ritual or heredity but on the Spirit's direct, empirically discernible renewal of the will and affections.

Anabaptist and Restorationist Groups

Anabaptists, emerging during the in the 1520s, viewed spiritual regeneration—or being born again—as an inner transformation initiated by the through personal encounter with Scripture and conviction of sin, culminating in conscious and . This process emphasized voluntary adult conversion over infant initiation, rejecting paedobaptism as incompatible with genuine rebirth, which requires willful obedience to Christ. Early leaders like described regeneration as the destruction of the sinful nature and burial of the old self, enabling resurrection to new life in Christ, distinct from efficacy. Mennonite confessions, such as those from the 16th-century Confession of 1632, linked new birth to the indwelling Spirit producing fruits of discipleship, including and community accountability, rather than instantaneous perfection. Contemporary Mennonite groups, including Mennonite Brethren formed in 1860, affirm regeneration as the Spirit's work granting new life, preceding and evidenced by as an outward ordinance of obedience, not its cause. Restorationist movements of the 19th-century Stone-Campbell tradition, seeking to restore Christianity, tied being born again explicitly to believer's as the point of remission of sins and reception of the . Alexander Campbell, a key figure who began publishing the Christian Baptist in 1823, interpreted :5's "born of water and of the Spirit" as denoting baptismal immersion following , , and , effecting regeneration rather than merely symbolizing a prior event. , emerging from this movement post-1906 schism, maintain that baptism marks the moment of spiritual rebirth, supported by :38's command for and baptism "for the remission of sins," rejecting views of regeneration as a separate, pre-baptismal crisis experience. This position, formalized in Campbell's A Restoration of the Ancient Order of Things (1827 onward), prioritizes pattern restoration over Calvinistic irresistibility, insisting immersion—administered only to professing believers—fulfills the biblical sequence for entering the kingdom. Divergences exist, as Disciples of Christ branches softened baptismal necessity by the late , but core Restorationist equates new birth with obedient response to the gospel's full terms.

Reformed and Lutheran Views

In Reformed theology, regeneration—equated with being born again—is the monergistic act of the whereby imparts spiritual to those dead in due to , logically preceding and enabling as an exercise of that new . This instantaneous, sovereign renewal transforms the heart, renewing the will and inclinations toward , without cooperation from the unregenerate . The integrates regeneration within effectual calling, stating that the elect "are regenerated, and effectually called unto in Christ by His Spirit working in due season," resulting in a permanent implanting of new that persists amid ongoing . Reformed confessions emphasize that this rebirth is not effected through sacraments or human decision but solely by divine initiative, often described as the secret, irresistible work of grace distinct from the outward preaching of the gospel. While signifies regeneration for believers, it does not convey it; rather, the Spirit applies the benefits of Christ's directly to the , ensuring their perseverance. This view counters synergistic interpretations by affirming that arises from regeneration, not vice versa, as unregenerate persons cannot exercise saving due to spiritual inability. Lutheran theology views regeneration as the Holy Spirit's creative work of rebirth, ordinarily occurring through the —particularly Holy Baptism, where water combined with promise engenders and forgives sins, making one a new creation. The Small and confessional standards identify baptism as the washing of regeneration (Titus 3:5), effective for infants and adults alike, as the Spirit works where the Word is rightly administered, rejecting the notion that personal decision initiates rebirth. The , in addressing the renewed nature, describes the regenerate as possessing an inner spiritual man empowered for good works, though retaining the old Adam's sinful impulses in this life. Unlike the Reformed emphasis on regeneration's precedence apart from sacraments, Lutherans maintain that the Spirit typically binds rebirth to and the Word, allowing for extraordinary cases but upholding baptismal efficacy as God's normative ordinance without implying works-righteousness. This sacramental objectivity ensures assurance through God's promise rather than subjective experience, distinguishing from later evangelical decisionism while affirming , as regeneration creates the faith that justifies. Both traditions reject Arminian views of cooperative renewal but diverge on the Spirit's instrumental use of baptism in conferring new birth.

Catholic and Orthodox Positions

In Catholic doctrine, spiritual regeneration, or being "born again" as described in John 3:3-5, occurs sacramentally through , which constitutes the initial infusion of sanctifying grace and liberation from . The identifies as the "washing of regeneration" (Titus 3:5), symbolizing burial into Christ's death and , thereby making the baptized a new creation capable of faith, hope, and charity. This rebirth is not a subsequent personal decision or emotional experience but an ontological transformation effected by water and the in the sacramental rite, typically administered to infants, rendering them adopted children of God and members of the Church. Eastern Orthodox theology similarly interprets "born again" as the regenerative effect of Holy Baptism, wherein the believer dies to the old life and is resurrected into new life in Christ, fulfilling the necessity of rebirth from water and the Spirit to enter the Kingdom of God. Baptism in Orthodoxy, often immediately followed by Chrismation (confirmation), imparts the fullness of the Holy Spirit and initiates the process of theosis, or divinization, as an indelible sacramental reality rather than a repeatable conversion event. The Orthodox liturgical prayers explicitly invoke this rebirth, emphasizing immersion as a mystical participation in Christ's Paschal mystery, distinct from mere symbolic acts or individualistic professions of faith. Both traditions, drawing from patristic , reject interpretations that detach regeneration from the visible sacraments, viewing such approaches—prevalent in certain Protestant circles—as diminishing the Church's apostolic role in conferring . Ongoing spiritual growth post- occurs through the of sacraments, , and , but the foundational "new birth" remains irrevocably tied to the as the gateway to salvation.

Other Traditions (e.g., Methodism, Pentecostalism, Latter-day Saints)

In , the new birth represents a foundational emphasized by founder , who viewed it as a work of the initiating justification by and the process of sanctification. Wesley's Sermon 45, "The New Birth," outlines its marks as including in Christ, victory over , and the fruits of the Spirit such as love, peace, and joy, distinguishing it from mere moral reform or external . This experience is not instantaneous perfection but the starting point for gradual spiritual growth toward entire sanctification, where believers seek full conformity to Christ's image. United Methodist doctrine links to this regeneration, seeing it as a sign of the new birth, though personal faith and repentance are essential for its realization. Pentecostalism places strong emphasis on the born-again experience as a personal, transformative conversion involving , in Christ for , and regeneration by the , often marked by a definite moment of surrender. This initial rebirth is distinct from the subsequent "baptism in the Holy Spirit," which Pentecostals regard as a separate empowerment for service, typically evidenced by as described in :4. In Oneness Pentecostal groups, such as United Pentecostals, the born-again process aligns closely with :38, encompassing , in Jesus' name, and receiving the with tongues as the normative initial evidence of itself. Trinitarian Pentecostals, like adherents, maintain the born-again event as regeneration through alone, followed by Spirit baptism as a second work. The Church of Jesus Christ of Latter-day Saints teaches that being born again is a spiritual rebirth achieved through faith in Jesus Christ, sincere repentance, baptism by immersion, and the reception of the Holy Ghost by the laying on of hands, as outlined in their scriptures and by leaders like Elder David A. Bednar. This process, drawn from Book of Mormon passages such as Mosiah 27:25–28 and Alma 5:14, transforms the natural man into a saint, fostering a change of heart with desires for righteousness, though it is portrayed as an ongoing sanctification rather than a one-time emotional event. Latter-day Saint doctrine insists on these ordinances as essential for entering the kingdom of God, interpreting John 3:5's "born of water and of the Spirit" as requiring literal baptism alongside spiritual renewal. Unlike some evangelical views, this rebirth is covenantal, tied to temple ordinances and endurance in faithfulness for full exaltation.

Theological Debates and Controversies

Nature of Spiritual Rebirth

Spiritual rebirth, commonly termed regeneration or being "born again," constitutes a divine act wherein the imparts new spiritual life to a person previously dead in , enabling a fundamental transformation of their nature from enmity toward to alignment with His will. This concept originates in the , particularly ' declaration to : "Truly, truly, I say to you, unless one is born again he cannot see the kingdom of ," with the Greek gennaō anōthen implying birth "from above" by supernatural means rather than human effort. Biblical passages further depict regeneration as a renewal akin to , as in 3:5, which attributes "not because of works done by us in , but according to his own , by the washing of regeneration and renewal of the ." Old Testament prophecies, such as 36:26-27, prefigure this by promising, "I will give you a new heart, and a new spirit I will put within you... And I will put my Spirit within you, and cause you to walk in my statutes." Theologically, regeneration is monergistic in its initiation—accomplished solely by God's power without prerequisite human cooperation—resulting in instantaneous effects like conviction of , , and , though sanctification unfolds progressively thereafter. Proponents of this view, drawing from passages like 1 Peter 1:23 ("born again... through the living and abiding word of God"), emphasize that spiritual deadness (Ephesians 2:1) precludes self-initiated response, likening it to Lazarus' where life precedes action. Empirical observations from conversion accounts, such as those documented in revivals, corroborate sudden shifts in and , though subjective testimonies vary and require discernment against emotionalism. Debates persist on the precise sequencing of regeneration relative to faith. In Calvinist frameworks, regeneration logically precedes faith, as God's sovereign act quickens the heart to believe, supported by inferences from :8's unpredictable wind analogy for the Spirit's work and the prioritizing renewal before volitional response. Arminian theologians counter that restores free will sufficiently for faith to precede full regeneration, arguing texts like Acts 16:31 ("Believe in the Lord Jesus, and you will be saved") imply belief as the instrumental cause, with regeneration consummating the cooperative process. These positions, rooted in 16th-17th century disputes at the (1618-1619), highlight tensions between divine sovereignty and human responsibility, yet both affirm regeneration's necessity for salvation across Protestant traditions, evidenced by uniform insistence on personal renewal in confessional standards like the Westminster Confession (1646).

Assurance of Salvation and Apostasy

In born-again evangelical theology, assurance of salvation refers to the believer's confident conviction that their spiritual rebirth through faith in Jesus Christ guarantees eternal life, grounded in scriptural promises such as 1 John 5:13, which states that those who believe in the Son of God may know they have eternal life. This assurance arises not from subjective experiences alone but from the objective work of Christ's atonement and the Holy Spirit's internal testimony, as described in Romans 8:16, where the Spirit bears witness with the believer's spirit that they are children of God. Proponents emphasize that true assurance is evidenced by ongoing fruit of the Spirit, such as love, joy, and perseverance, distinguishing it from mere emotionalism or a one-time decision. The doctrine intersects with —the abandonment of faith—through the longstanding debate over versus conditional perseverance. Adherents to , prevalent in Reformed and many Baptist traditions within born-again circles, argue that genuine regeneration ensures perseverance to the end, rendering true apostasy impossible for the elect; apparent fallaways were never truly born again, as per 1 John 2:19, which notes that those who depart from the faith were not of it. Biblical warnings against , such as in 6:4-6 and 10:26-29, serve as to preserve believers rather than indicating the loss of authentic , with God's sovereign keeping power (John 10:28-29) overriding human frailty. Conversely, Arminian-influenced evangelicals, including some Wesleyans and Free Will Baptists, maintain that born-again believers possess free will to reject post-regeneration, making a real possibility that forfeits salvation; passages like 6:4-6 describe those enlightened and partaking of the who can fall away irreparably. , a key figure in Methodist revivalism tied to born-again emphases, asserted that while salvation is by grace through , it can be lost through willful , urging continual reliance on God's enabling grace to avoid . This view interprets perseverance as conditional upon sustained , with assurance thus involving self-examination of one's current spiritual state rather than an irrevocable . Empirical observations in evangelical practice reveal variance: surveys indicate that about 70% of American evangelicals affirm "once saved, always saved," correlating with higher reported assurance levels, though critics note this may foster complacency absent rigorous discipleship. Both camps agree that doubt in assurance often stems from unconfessed or legalistic , recommending focus on Christ's finished work over personal performance for stability.

Faith Alone vs. Sacraments and Works

In Protestant theology, particularly within evangelical, Lutheran, and Reformed traditions, the experience of being born again—spiritual regeneration—is inextricably linked to the doctrine of sola fide, or justification by faith alone, without reliance on human works or sacramental efficacy as causative agents. This view posits that regeneration occurs as a divine act in response to personal faith in Christ's atoning work, as articulated in Ephesians 2:8-9, where salvation is "by grace... through faith... not a result of works." Martin Luther emphasized this in his 1520 writings, framing faith as the sole instrument uniting believers to Christ, rendering works subsequent fruits rather than contributors to rebirth; he drew from Romans 3:28 to argue that justification imputes Christ's righteousness apart from the law's observances. Evangelicals extend this to born-again conversion as an instantaneous, non-sacramental event triggered by hearing the gospel and repentant belief, rejecting any meritorious role for rituals lest they undermine grace's sufficiency. Catholic doctrine, by contrast, integrates sacraments and cooperative works into the process of regeneration, viewing baptism as the ordinary means of being born again through water and the Spirit, as referenced in John 3:5 and Titus 3:5. The Catechism teaches that baptism effects initial justification by infusing sanctifying grace, erasing original sin, and initiating a transformative life requiring faith informed by charity and good works, per James 2:24. The Council of Trent (1545–1563), responding to Reformation challenges, canonically affirmed in Session VI that justification involves not merely imputed righteousness but an intrinsic renewal through sacraments, where faith must "work through love" (Galatians 5:6) alongside free will's cooperation; it anathematized claims of justification by faith alone without such elements. Thus, for Catholics, born-again rebirth is sacramental and progressive, sustained by Eucharist, penance, and meritorious acts, distinguishing it from Protestant instantaneous imputation. Orthodox Christianity aligns closely with the Catholic sacramental framework, emphasizing theosis (divinization) as a synergistic process where regeneration begins in —administered via triple immersion—and advances through , , and ascetic works, all as channels of uncreated grace without a forensic justification by abstracted from obedience. This patristic tradition, rooted in figures like (c. 350 CE), critiques sola fide as severing from its incarnational embodiment in the church's mysteries. The debate, ignited during the , persists in ecumenical dialogues, such as the 1999 Joint Declaration on Justification between Lutherans and Catholics, which sought common ground by clarifying that Protestants view works as inevitable evidences of true , not co-causes, while acknowledging ongoing interpretive divides on sacraments' regenerative causality. Empirical surveys, like those from Pew Research in 2014, reveal stark denominational variances: 80% of evangelicals affirm by "faith alone," versus under 20% of Catholics, underscoring the doctrine's role in shaping born-again self-identification.

Associations with Prosperity and Political Evangelicalism

In certain Charismatic and Pentecostal circles within , the born-again experience is linked to , which posits that spiritual rebirth unlocks divine promises of material wealth, physical health, and success as direct outcomes of faith. Adherents interpret passages such as John 10:10 () and 3 John 1:2 (prospering "in all things") as guarantees of financial blessing post-conversion, often emphasizing positive confession and seed-faith giving to activate these rewards. Figures like and have popularized this view, framing born-again status as the entry to a prosperous earthly life aligned with God's will. This association, however, draws sharp rebuke from mainstream evangelicals, who contend it misreads Scripture by conflating atonement with entitlement to wealth, reducing the cross's purpose to economic gain rather than reconciliation with God. Critics, including theologians from Reformed and Baptist traditions, argue that prosperity teachings foster a consumerist distortion of rebirth, ignoring biblical examples of suffering believers like Job or Paul, and empirically fail when adherents face unmitigated hardship despite professed faith. Surveys indicate limited embrace even among self-identified evangelicals, with only a minority endorsing statements that "true followers of Jesus will find a prosperous life full of health, healing, and financial gains." Born-again evangelicals have also forged strong ties to political , particularly , where they constitute a key conservative driven by convictions that spiritual rebirth demands societal alignment with biblical ethics on issues like , , and religious . This mobilization intensified with the 1979 founding of the by , which rallied millions of born-again Protestants to influence elections and policy, crediting their faith experiences with a mandate for cultural renewal. In the 2020 , roughly 80% of white evangelicals—who frequently self-identify as born-again—supported , reflecting patterns from 2016 and underscoring their outsized electoral impact despite comprising about 25% of the U.S. population. Such political engagement arises from first-hand conversion narratives emphasizing personal transformation, which proponents extend to national , though it has sparked intra-evangelical debate over whether born-again identity should prioritize over partisan alliances. Data from Pew Research shows that while born-again believers prioritize biblical influence on —28% favoring Scripture over popular will in conflicts—their voting cohesion stems more from cultural issue alignment than uniform theological adherence. This fusion has amplified evangelical voices in policy but invited critiques of conflating imperatives with electoral outcomes.

Modern Usage and Cultural Impact

Popularization in 20th-Century Revivalism

The concept of being "born again" gained prominence in 20th-century evangelical revivalism through mass evangelism campaigns that stressed personal conversion as a distinct, transformative spiritual event. Evangelists like , whose began in earnest after , routinely invoked John 3:3-7 to urge audiences toward a "new birth" via and in Christ, framing it as essential for beyond mere church affiliation. Graham's own conversion experience occurred on November 6, 1934, during a by evangelist in , which he later described as the moment he was spiritually reborn, influencing his preaching style that reached an estimated 215 million people across 185 countries by the end of his career. This emphasis aligned with broader fundamentalist and evangelical movements reacting against liberal theology, prioritizing experiential regeneration over nominal Christianity. By the mid-20th century, the phrase "born again" began circulating more widely within conservative Protestant circles, particularly in the American South, as a marker of authentic amid cultural shifts and the rise of neo-evangelicalism. Revival meetings, such as those during the 1948 led by figures like William Branham and , incorporated Pentecostal elements of spiritual rebirth, though the term's doctrinal focus remained rooted in Baptist and Holiness traditions emphasizing a conversion experience. The further amplified its usage among youth counterculture, blending hippie aesthetics with calls for radical personal renewal, leading to thousands of reported conversions in informal gatherings and coffeehouses. The term's entry into mainstream American discourse occurred during the 1976 presidential election, when Democratic candidate Jimmy Carter publicly identified as a "born-again" Christian, describing a deepening commitment to Christ in 1966 following personal and electoral setbacks. Carter's usage, in interviews like a November 1975 article in Playboy where he discussed his faith candidly, normalized the phrase beyond ecclesiastical settings, prompting media coverage that equated it with evangelical identity. This visibility contributed to evangelicals comprising about 25% of the U.S. electorate by the late 1970s, with Carter securing strong support from them—outpolling Republican incumbent Gerald Ford among self-identified evangelicals—before political realignments shifted alliances. Such popularization reflected revivalism's causal mechanism: emotional appeals in large-scale events fostering self-reported rebirth narratives, though critics noted variability in lasting doctrinal adherence.

Influence on Personal Testimony and Conversion Narratives

The doctrine of being born again has standardized evangelical personal testimonies around a core narrative of radical spiritual transformation, typically featuring a decisive moment of repentance, faith in Christ, and subsequent life change. These accounts function as primary evangelistic instruments, authenticating the believer's salvation and inviting replication in hearers by illustrating the Holy Spirit's regenerative work. Empirical studies of British evangelical converts identify recurring motifs of pre-conversion moral struggle, a catalyzing encounter with Scripture or preaching, and post-conversion empowerment, underscoring the experiential emphasis derived from John 3:3-7. This narrative paradigm intensified during the 18th-century transatlantic revivals, where figures like insisted on experiential new birth as indispensable for assurance of salvation, prompting converts to publicly recount their journeys to validate authenticity amid skepticism toward nominal . By the 19th and early 20th centuries, Methodist camp meetings and similar gatherings amplified such testimonies, fostering communal validation and rapid dissemination of conversion stories as markers of genuine piety. In the mid-20th century, the term "born again" entered mainstream discourse via high-profile autobiographies, notably Charles Colson's 1976 Born Again, which chronicled his shift from Watergate-era cynicism to evangelical commitment following a encounter, modeling a template for subsequent narratives blending personal crisis with divine intervention. This popularized form influenced media portrayals, where testimonies often prioritize emotional peaks—conviction, illumination, and renewal—over doctrinal nuance, though scholarly analyses reveal social influences on recollection, such as communal expectations shaping retrospective emphasis on drama. While the born-again motif empowers witness-bearing, it has drawn critique for potentially undervaluing gradual sanctification in cradle believers or those without acute crises, as some evangelicals report authentic regeneration sans vivid phenomenology, challenging the hegemony of event-centered storytelling in membership rites and self-identification. Nonetheless, surveys indicate that over 80% of U.S. self-identified born-again adults cite a specific conversion date, reflecting the doctrine's enduring causal role in framing origins as datable rebirths rather than mere .

Criticisms of Emotionalism and Hypocrisy

Critics of the born-again paradigm within evangelicalism contend that its emphasis on a personal, subjective conversion experience often prioritizes emotional intensity over doctrinal substance or sustained obedience, rendering faith vulnerable to fleeting sentiment rather than enduring transformation. Theological observers note that such experiences, while vivid for some, lack biblical mandate as normative, with insistence on dramatic emotional highs potentially misleading believers into equating temporary euphoria with genuine regeneration. This subjective focus, critics argue, can foster a form of spiritual consumerism where emotional peaks during altar calls or revivals substitute for rigorous self-examination or communal accountability, leading to high attrition rates among professed converts who later revert to prior lifestyles. From sacramental traditions like Catholicism, the evangelical born-again model is faulted for reducing spiritual rebirth to an individualistic emotional event, bypassing objective rites such as that confer grace independently of personal feelings. Catholic apologists maintain that true regeneration occurs through efficacy rather than unverifiable inner experiences, viewing the evangelical approach as prone to where emotional testimonies supplant ecclesial authority and ongoing sanctification. Empirical patterns support concerns over sustainability: surveys indicate that many self-identified born-again individuals report waning commitment post-conversion, with emotionalism correlating to inconsistent practices like irregular or doctrinal drift. Allegations of arise from discrepancies between born-again adherents' claims of moral renewal and observable behaviors, particularly in areas like marital fidelity and ethical conduct. Data from researcher George Barna reveals that born-again Christians exhibit rates of approximately 27%, comparable to the national average of 33%, with 90% of such occurring after professed conversion, suggesting limited post-rebirth behavioral change. A 2014 Baylor University analysis further found evangelicals more likely to than those claiming no , attributing this to cultural pressures rather than transformative . Evangelical ethicist Ronald J. Sider has highlighted additional inconsistencies, documenting that about 33% of evangelicals accept and 15% , while charitable giving averages just 4.2% of income—far below biblical ideals—with only 6-9% of born-again adults fully tithing. High-profile scandals among born-again leaders, including financial impropriety and , amplify perceptions of duplicity, as these figures publicly espouse holiness yet privately contravene it, eroding credibility. Critics like Sider argue this reflects systemic , where doctrinal emphasis on personal overlooks corporate ethical demands, fostering a faith that proclaims renewal without commensurate lifestyle evidence. Non-evangelical surveys corroborate outsider views, with 73% of church leavers citing perceived as a factor, often tied to judgmental unaccompanied by personal .

Self-Identification and Demographic Data

In the United States, approximately 24% of adults self-identify as born-again or evangelical Christians, according to the Pew Research Center's analysis of survey responses where respondents affirm considering themselves in this category. This proportion reflects a decline of 6 percentage points since 2007, amid broader shifts in religious affiliation, though recent data from 2023-24 indicate stabilization in overall Christian identification at 62% of the population. Self-identification as born-again correlates strongly with Protestant affiliation, particularly among evangelicals, where 60% of Protestants overall endorse the label. Demographically, U.S. born-again self-identifiers skew toward certain groups: Protestants exhibit the highest rates, with about 60% applying the term to themselves, compared to lower shares among white mainline Protestants. They are overrepresented in the and rural areas, with median ages aligning closely to the national average of 47 for , though evangelicals show slightly younger profiles than Catholics. Education levels tend to be lower on average, with fewer born-again identifiers holding college degrees relative to the unaffiliated (38% median age for unaffiliated vs. higher Christian retention among less-educated cohorts). Alternative surveys using belief-based definitions (e.g., personal commitment to and assurance of salvation through confession) yield higher estimates, around 33% of adults, highlighting variances between self-labeling and doctrinal alignment. Globally, explicit self-identification as "born-again" is predominantly a North American phenomenon tied to evangelical traditions, but equivalent emphases on personal conversion appear in surveys of the estimated 660 million evangelicals, comprising 26% of the world's 2.3 billion Christians as of 2020. These adherents are concentrated in the global South, with 60% in Asia or Africa, reflecting rapid growth in Pentecostal and independent churches where rebirth narratives drive affiliation. Demographic profiles show a youthful skew, with evangelicals growing faster than the global population (1.66% annual rate for evangelicals vs. 1.1% overall), and higher proportions among non-white populations in developing regions. Estimates vary due to definitional debates, ranging from 393 million to 937 million, underscoring challenges in uniform self-reporting outside Western contexts.

Regional Growth Patterns and Projections

Evangelical Christianity, which emphasizes the born-again experience of personal conversion and spiritual rebirth, demonstrates pronounced regional disparities in growth, driven primarily by conversions, high fertility rates, and missionary activity in the Global South, while facing and low retention in the Global North. According to data from the Center for the Study of Global Christianity, the global evangelical population stood at approximately 413 million in 2020, projected to reach around 586 million by 2050, reflecting an annual growth rate of 1.47% amid overall Christian expansion. Pentecostals and charismatics, groups often overlapping with born-again identifiers due to their focus on transformative spiritual encounters, numbered about 660 million in 2020 and are forecasted to exceed 937 million by 2050. These trends underscore a shift southward, with and accounting for the bulk of net gains through both natural increase and adult baptisms emphasizing rebirth narratives. In , born-again movements fuel the fastest expansion, with evangelicals growing from 133 million in 2020 to a projected 257 million by 2050 at 2.59% annually, supported by widespread Pentecostal revivals and cultural receptivity to experiential . Pentecostals and charismatics in the region, totaling 212 million in 2020, are expected to reach 411 million by mid-century, comprising over 40% of Africa's population in many nations due to conversions from traditional religions and . follows with steady 1.60% annual growth for evangelicals, rising from 77 million in 2020 to 116 million by 2050, particularly in —where underground churches project Christian adherents, many identifying with born-again tenets, to hit 100 million by 2050 despite state restrictions—and , though urban secularism tempers gains. Latin America shows moderated progress, with evangelicals increasing from 120 million to 136 million by 2050 at 0.64% yearly, as Pentecostal born-again communities shift from Catholicism but encounter slowing conversion rates amid socioeconomic challenges. Conversely, and exhibit decline or stasis, reflecting diminished emphasis on born-again conversion amid rising unaffiliation. European evangelicals fell from 23 million in 2020 to a projected 19 million by 2050 (-0.54% annually), with Pentecostals similarly contracting due to low birth rates and cultural shifts away from evangelical fervor. In , evangelicals numbered 55 million in 2020, dipping to 51 million by 2050 (-0.14%), as self-identified born-again adults in the U.S. declined from historical highs around 45% of the population in the early 2000s to roughly 35% by recent surveys, attributed to generational turnover and competing worldviews. Oceania maintains modest 0.59% growth, with evangelicals rising from 6 million to 7 million by 2050, buoyed by Pacific island missions but limited by small base populations. Overall projections indicate that by 2050, over 80% of evangelicals will reside in the Global South, potentially straining resources for born-again discipleship amid rapid numerical but uneven qualitative growth.
RegionEvangelicals (2020 / 2050, millions)Annual Growth Rate (2020-2025)Pentecostals/Charismatics (2020 / 2050, millions)
Africa133 / 2572.59%212 / 411
Asia77 / 1161.60%123 / 186
Latin America120 / 1360.64%192 / 217
Europe23 / 19-0.54%36 / 30
North America55 / 51-0.14%88 / 82
Oceania6 / 70.59%9 / 11

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