polanus on regeneration
It is apparent from the usage of many early Reformed theologians that the terminology of "regeneration" is used both in a narrow sense (referring to the inception of salvation, coordinate with effectual calling) as well as in broader senses. The broader senses of "regeneration" can be both more objective (referring, for instance, to public incorporation into the church through baptism) and more subjective (referring, for instance, to an ongoing process of death to sin and newness of life).
The Basel professor of divinity, Amandus Polanus (1561-1610), provides comments in his 1589 Partitiones Theologicae (1595 English trans., The Substance of the Christian Religion) that are typical of early Reformed discussions of regeneration in the broad, more subjective sense.
Polanus begins, "Regeneration is a benefit of God, by which our corrupted nature is renewed to the image of God by the Holy Spirit," going on to equate regeneration with "sanctification," the "gift of grace," and "infused grace." He distinguishes between regeneration "begun" in this lifetime and regeneration "perfected" in the resurrection. Regeneration, begun or perfected, pertains to both body and soul.
With regard to the soul, regeneration for Polanus includes enlightening and repentance, corresponding to the understanding and the will. Thus, alluding to Paul, Polanus states that "in regeneration the image of God is renewed to the acknowledgement of the creator and to true righteousness and holiness," which he equates with the "anointing of the Holy Spirit."
Enlightenment, according to Polanus, includes both "spiritual wisdom," by which we have a "wholesome knowledge of faith and the mysteries of salvation, joined with confidence in Christ," as well as "prudence," by which we have a "wholesome knowledge of things commanded and forbidden" by God, joined with "a desire for the former and a shunning of the latter."
Repentance likewise has two parts, "the mortification of the old man" and "the quickening of the new man." The ongoing process of mortification is also called the "denying of ourselves" and "the putting off of the old man" and in it "sin...is abolished in us," as far as that can progress in this present life. The quickening of the new man is also called "our resurrection with Christ" and in it "a new spiritual life is raised up in us" involving both a good conscience before God and "spiritual government" by which the Spirit leads us into new obedience.
With regard to the regeneration of the body in this life, rendering it more and more "obedient to the Spirit," Polanus speaks of the "bridling of the affections" and the "ruling of the movable members."
In any case, whatever the details, it is clear that Polanus (as with a number of early Reformed divines) understands "regeneration" more broadly than later Reformed dogmatics defined it. Thus, this understanding of regeneration must be recalled when Polanus and others speak of baptism as "the washing of regeneration" by which the Spirit's regeneration is not only pledged and sealed to us, but also received by those who are baptized in faith.
It is apparent from the usage of many early Reformed theologians that the terminology of "regeneration" is used both in a narrow sense (referring to the inception of salvation, coordinate with effectual calling) as well as in broader senses. The broader senses of "regeneration" can be both more objective (referring, for instance, to public incorporation into the church through baptism) and more subjective (referring, for instance, to an ongoing process of death to sin and newness of life).
The Basel professor of divinity, Amandus Polanus (1561-1610), provides comments in his 1589 Partitiones Theologicae (1595 English trans., The Substance of the Christian Religion) that are typical of early Reformed discussions of regeneration in the broad, more subjective sense.
Polanus begins, "Regeneration is a benefit of God, by which our corrupted nature is renewed to the image of God by the Holy Spirit," going on to equate regeneration with "sanctification," the "gift of grace," and "infused grace." He distinguishes between regeneration "begun" in this lifetime and regeneration "perfected" in the resurrection. Regeneration, begun or perfected, pertains to both body and soul.
With regard to the soul, regeneration for Polanus includes enlightening and repentance, corresponding to the understanding and the will. Thus, alluding to Paul, Polanus states that "in regeneration the image of God is renewed to the acknowledgement of the creator and to true righteousness and holiness," which he equates with the "anointing of the Holy Spirit."
Enlightenment, according to Polanus, includes both "spiritual wisdom," by which we have a "wholesome knowledge of faith and the mysteries of salvation, joined with confidence in Christ," as well as "prudence," by which we have a "wholesome knowledge of things commanded and forbidden" by God, joined with "a desire for the former and a shunning of the latter."
Repentance likewise has two parts, "the mortification of the old man" and "the quickening of the new man." The ongoing process of mortification is also called the "denying of ourselves" and "the putting off of the old man" and in it "sin...is abolished in us," as far as that can progress in this present life. The quickening of the new man is also called "our resurrection with Christ" and in it "a new spiritual life is raised up in us" involving both a good conscience before God and "spiritual government" by which the Spirit leads us into new obedience.
With regard to the regeneration of the body in this life, rendering it more and more "obedient to the Spirit," Polanus speaks of the "bridling of the affections" and the "ruling of the movable members."
In any case, whatever the details, it is clear that Polanus (as with a number of early Reformed divines) understands "regeneration" more broadly than later Reformed dogmatics defined it. Thus, this understanding of regeneration must be recalled when Polanus and others speak of baptism as "the washing of regeneration" by which the Spirit's regeneration is not only pledged and sealed to us, but also received by those who are baptized in faith.
