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Regeneration as a Result of Election in Calvinism

The relationship between election and regeneration is a point of significant theological discussion across Christian traditions. While many traditions affirm both concepts, the precise order and causal connection between them are debated.

In Reformed theology, particularly Calvinism, regeneration is understood as a result of God's unconditional election [11]. This perspective holds that God, in His sovereign will, chooses certain individuals for salvation before the foundation of the world, not based on any foreseen merit or faith in them [2, 8]. This election is an act of God's good pleasure [2]. Regeneration, or the "new birth," is then the work of the Holy Spirit in the elect, enabling them to believe and respond to the Gospel [1, 4]. Charles Hodge, one theologian, states that God acts as a sovereign in the distribution of His grace, and that the Augustinian scheme, which aligns with this view, is the only one reconciled with the fact that salvation is of grace and not of works [12]. John Calvin himself defines regeneration as having two parts: "the putting off of the old man, and the putting on of the new" [4]. This spiritual rebirth is described in Scripture as being "born, not of blood nor of the will of the flesh nor of the will of man, but of God" (John 1:13) [6]. The Jamieson, Fausset & Brown Commentary emphasizes that the believer's regeneration is a "once-for-all accomplished act" stemming from God's own will [7].

Other traditions present different understandings of this relationship. Wesleyan-Arminian theology, for instance, emphasizes God's prevenient grace, which enables all individuals to respond to the Gospel, thereby making salvation genuinely conditional on human choice. While election is affirmed, it is often understood in terms of God's foreknowledge of who will choose Him, or as an election to service rather than an unconditional election to salvation [2]. Adam Clarke, a Methodist commentator, highlights that salvation is "not by works of righteousness" but by mercy, implying a universal offer of grace that individuals can accept or reject [5].

Lutheran theology, as expressed in Luther's Small Catechism, connects regeneration closely with baptism, describing it as "a gracious water of life and a washing of regeneration in the Holy Ghost" [9]. This view emphasizes the instrumental role of the Word of God and faith in baptism for regeneration [9]. Similarly, the Anglican Thirty-Nine Articles of Religion state that "Baptism is not only a sign of profession... but it is also a sign of Regeneration or new Birth," through which believers are "grafted into the Church" [10]. These perspectives often see regeneration as a divine act that occurs in conjunction with the means of grace, such as baptism, rather than solely as an internal, prior consequence of election.

Despite these differences, there is shared ground in the understanding of regeneration itself as a profound spiritual transformation. It is consistently described as a "new birth" or a "passing from death to life," making one a "new creature in Christ Jesus" [3]. The incorruptible nature of this new life is highlighted in passages like 1 Peter 1:23, which speaks of being "regenerated—Not out of corruptible seed, but incorruptible—through means of the word of a Living and Abiding God" [1]. The divergence primarily lies in the sequence and causality between God's eternal decree of election and the individual's experience of regeneration.

Sources

  1. I Peter “I Peter 1:23 (Rotherham) — Having been regenerated—Not out of corruptible seed, but incorruptible—through means of the word of a Living and Abiding God;”
  2. Easton's Bible Dictionary “Easton's Bible Dictionary: Election of Grace — The Scripture speaks (1) of the election of individuals to office or to honour and privilege, e.g., Abraham, Jacob, Saul, David, Solomon, were all chosen by God for the positions they held; so also were the apostles. (2) There is also an election of nations to special privileges, e.g., the Hebrews (Deut. 7:6; Rom. 9:4). (3) But in addition there is an election of individuals to eternal life (2 Thess. 2:13; Eph. 1:4; 1 Pet. 1:2; John 13:18). The ground of this election to salvation is the good pleasure of God (Eph. 1:5, 11; Matt. 11:25, 26; John 15”
  3. Easton's Bible Dictionary “Easton's Bible Dictionary: Regeneration — Only found in Matt. 19:28 and Titus 3:5. This word literally means a "new birth." The Greek word so rendered (palingenesia) is used by classical writers with reference to the changes produced by the return of spring. In Matt. 19:28 the word is equivalent to the "restitution of all things" (Acts 3:21). In Titus 3:5 it denotes that change of heart elsewhere spoken of as a passing from death to life (1 John 3:14); becoming a new creature in Christ Jesus (2 Cor. 5:17); being born again (John 3:5); a renewal of the mind (Rom. 12:2); a resurrection from the ”
  4. CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 38.2: through Christ. And as what we have from Adam becomes old, 439 439 “ Deuient vieil et caduque ;” — “Becomes old and frail.” and tends towards ruin, so what we obtain through Christ remains for ever, and is not frail; but, on the contrary, tends towards immortality. This passage is worthy of notice, inasmuch as a definition of regeneration may be gathered from it. For it contains two parts — the putting off of the old man , and the putting on of the new , and of these Paul here makes mention. It is also to be notice”
  5. Titus (Methodist/Wesleyan) “Adam Clarke on Titus 3:5: Not by works of righteousness - Those who were foolish, disobedient, and deceived, serving divers lusts and pleasures, could not possibly have works of righteousness to plead; therefore, if saved at all, they must be saved by mercy. See the note on Eph 2:8; and see a discourse entitled, Salvation by Faith proved, 8vo., 1816, in which I have examined every system invented by man for his restoration to the Divine favor and image: and have demonstrated, by mere reason, their utter insufficiency to answer the end for which they have been invented; and have proved that the”
  6. John (Baptist/Reformed) “John Gill on John 1:13: Which were born not of blood,.... Or bloods, in the plural number. The birth, here spoken of, is regeneration, expressed by a being born again, or from above; by a being quickened by the Spirit and grace of God; by Christ being formed in men; and by a partaking of the divine nature; and by being made new creatures, as all that believe in the name of Christ are; and which is the evidence of their being the sons of God: and now this is owing not to blood, or bloods; not to the blood of circumcision; or of the passover, which the Jews had an high opinion of, and ascribe li”
  7. James (Presbyterian) “Jamieson, Fausset & Brown on James 1:18: (Joh 1:13). The believer's regeneration is the highest example of nothing but good proceeding from God. Of his own will--Of his own good pleasure (which shows that it is God's essential nature to do good, not evil), not induced by any external cause. begat he us--spiritually: a once-for-all accomplished act (Pe1 1:3, Pe1 1:23). In contrast to "lust when it hath conceived, bringeth forth sin, and sin . . . death" (Jam 1:15). Life follows naturally in connection with light (Jam 1:17). word of truth--the Gospel. The objective mean, as faith is the ap”
  8. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 13.--ELECTION IS OF GRACE, NOT OF MERIT.: Whosoever, then, are made to differ from that original condemnation by such bounty of divine 477 grace, there is no doubt but that for such it is provided that they should hear the gospel, and when they hear they believe, and in the faith which worketh by love they persevere unto the end; and if, perchance, they deviate from the way, when they are rebuked they are amended and some of them, although they may not be rebuked by men, return into the path which they had left; and some who have received grace in”
  9. Luther's Small Catechism (Lutheran) “Luther's Small Catechism (Lutheran, 1529), –Answer: 5bIt is: –Answer: 5bIt is not the water indeed that does them, but the word of God which is in and with the water, and faith, which trusts such word of God in the water. For without the word of God the water is simple water and no baptism. But with the word of God it is a baptism, that is, a gracious water of life and a washing of regeneration in the Holy Ghost, as St. Paul says, Titus, chapter three: By the washing of regeneration and renewing of the Holy Ghost, which He shed on us abundantly through Jesus Christ, our Savior, that, being ju”
  10. Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 269: Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened, but it is also a sign of Regeneration or new Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the promises of forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed; Faith is confirmed, and Grace increased by virtue of prayer unto God. The Baptism of young Children is in any wise to be reta”
  11. CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 1, section 20.6: or election according to our weakness, and judge of his feelings toward us by the outward action. (I speak of the knowledge which is derived from experience, and which is corrected by the light of faith.) Accordingly, when the Lord calls us, that is, confirms his election, he is said to choose us; and when he gives evidence that he is displeased, he is said to reject us. The meaning, therefore, is, “Though the Lord has treated his people so severely, as if he had rejected them; yet by the actual event he will at length show and prove that he ”
  12. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 66: changes which must be referred to the immediate agency of the Spirit of God. These are facts. They cannot be reasonably denied. They cannot be explained away. They demonstrate that God acts as a sovereign in the distribution of his grace. With this fact no other scheme than the Augustinian can be reconciled. If salvation is of grace, as the Scriptures so clearly teach, then it is not of works whether actual or foreseen. Express Declarations of Scripture. 6. The Scriptures clearly assert that God has mercy on whom He will have mercy, and c”
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