Regeneration is the spiritual change wrought in the heart of man by the Holy Spirit in which his/her inherently sinful nature is changed so that he/she can respond to God in Faith, and live in accordance with His Will (Matt. 19:28; John 3:3,5,7; Titus 3:5).再生是精神的变化造成的，在心脏，男子由圣灵在其中他/她本质上是罪孽深重的性质改变，让他/她能够回应上帝的信仰，以及生活在按照他的意愿（ matt. 19时28分;约翰3:3,5,7 ;提图斯3时05分） 。 It extends to the whole nature of man, altering his governing disposition, illuminating his mind, freeing his will, and renewing his nature.它延伸到整个人类的性质，改变他的处置，启发他心中，他将释放，并重申他的天性。
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The word Regeneration is only found in Matt.这个词的再生，只是发现在马特。 19:28 and Titus 3:5. 19时28分和3时05提图斯。 This word literally means a "new birth."这个词的字面意思是“新出生” 。 The Greek word so rendered (palingenesia) is used by classical writers with reference to the changes produced by the return of spring.希腊的Word ，以便使（ palingenesia ）是用经典作家与参考的变化所产生的回报春天。 In Matt.在马特。 19:28 the word is equivalent to the "restitution of all things" (Acts 3:21). 19时28字相当于“归还所有的东西” （行为3时21分） 。 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 dead (Eph. 2:6); a being quickened (2:1, 5).在提图斯3时05分，它意味着改变主意，在其他地方谈到作为一个通过从死亡的生命（ 1约翰3:14 ） ;成为一个新的动物，在基督耶稣里（ 2肺心病。 5时17分） ;出生再次（约翰3时05分） ;续期心（罗马书12:2 ） ;复活从死里复活（以弗所书2时06分） ;加快（ 2:1 ， 5 ） 。
This change is ascribed to the Holy Spirit.这一变化是归因于圣灵。 It originates not with man but with God (John 1:12, 13; 1 John 2:29; 5:1, 4).它源于不与人，但与上帝（约翰1时12分， 13人;约翰一2时29分; 5时01分， 4 ） 。 As to the nature of the change, it consists in the implanting of a new principle or disposition in the soul; the impartation of spiritual life to those who are by nature "dead in trespasses and sins."至于性质的变化，它在植入了一个新的原则或处置在灵魂; impartation精神生活那些是谁的性质“死在过犯和捷联惯导系统” 。 The necessity of such a change is emphatically affirmed in Scripture (John 3: 3; Rom. 7:18; 8:7-9; 1 Cor. 2:14; Eph. 2:1; 4:21-24).的必要性，这种变化是强调，在肯定经文（约翰福音3 ： 3 ;光碟。 7时18分; 8:7-9 ;一肺心病。 2时14分;以弗所书2:1 ; 4:21-24 ） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Regeneration, or new birth, is an inner re-creating of fallen human nature by the gracious sovereign action of the Holy Spirit (John 3:5-8).再生，或新出生，是一个内重新建立塌人性的盛情主权的行动，圣灵（约翰福音3:5-8 ） 。 The Bible conceives salvation as the redemptive renewal of man on the basis of a restored relationship with God in Christ, and presents it as involving "a radical and complete transformation wrought in the soul (Rom. 12:2; Eph. 4:23) by God the Holy Spirit (Titus 3:5; Eph. 4:24), by virtue of which we become 'new men' (Eph. 4:24; Col. 3:10), no longer conformed to this world (Rom. 12:2; Eph. 4:22; Col. 3:9), but in knowledge and holiness of the truth created after the image of God (Eph. 4:24; Col. 3:10; Rom. 12:2)" (BB Warfield, Biblical and Theological Studies, 351).圣经构思救国作为赎罪的续期的男子在此基础上恢复与天主的关系在基督里，并介绍了它作为涉及“一个激进和彻底的转型造成的，在灵魂（罗马书12时02分;以弗所书4:23 ）上帝圣灵（提图斯3时05分;以弗所书4时24分） ，据此，我们成为'新好男人' （以弗所书4时24分;上校3时10分） ，不再符合这个世界（ ROM光碟。 12时02分;以弗所书4时22分;上校3时09分） ，但在知识和成圣的真相后所创建的形象，上帝（以弗所书4时24分;上校3时10分;光碟。 12时02分） “ （ BB心跳沃菲尔德，圣经和神学研究， 351 ） 。 Regeneration is the "birth" by which this work of new creation is begun, as sanctification is the "growth" whereby it continues (I Pet. 2:2; II Pet. 3:18).再生是“出生” ，其中对这项工作的新的创造，是开始，作为成圣是“增长” ，即它继续（我的宠物。 2时02分;二世的宠物。 3时18分） 。 Regeneration in Christ changes the disposition from lawless, Godless self-seeking (Rom. 3:9-18; 8:7) which dominates man in Adam into one of trust and love, of repentance for past rebelliousness and unbelief, and loving compliance with God's law henceforth.再生在基督里的变化，处置从不法， godless自我寻求（罗马书3:9-18 ; 8时07分） ，其中占主导地位的男子在亚当之一的信任和爱，忏悔过去的叛逆和unbelief ，爱好和遵守真主的法律，今后。 It enlightens the blinded mind to discern spiritual realities (I Cor. 2:14-15; II Cor. 4:6; Col. 3:10), and liberates and energizes the enslaved will for free obedience to God (Rom. 6:14, 17-22; Phil. 2:13).它启示了利欲熏心的心目中辨别的精神现实（我肺心病。 2:14-15 ;二，肺心病。 4时06分;上校3时10分） ，解放和energizes被奴役将免费服从上帝（罗马书6 ： 14日， 17-22日;菲尔。 2时13分） 。
The use of the figure of new birth to describe this change emphasizes two facts about it.使用数字新出生来形容这一变化强调了两个事实有关。 The first is its decisiveness.首先是其决断。 The regenerate man has forever ceased to be the man he was; his old life is over and a new life has begun; he is a new creature in Christ, buried with him out of reach of condemnation and raised with him into a new life of righteousness (see Rom. 6:3-11; II Cor. 5:17; Col. 3:9-11).该再生男子已永远不再是该名男子，他是他的旧生活，是和新生活的开始;他是一个新的动物在基督里，埋葬与他接触的谴责，并提出与他进入了一个新的生活正义（见光盘。 6:3-11 ;二，肺心病。 5时17分;上校3:9-11 ） 。 The second fact emphasized is the monergism of regeneration.第二，其实强调的是，该monergism再生。 Infants do not induce, or cooperate in, their own procreation and birth; no more can those who are "dead in trespasses and sins" prompt the quickening operation of God's Spirit within them (see Eph. 2:1-10).婴幼儿不诱导，或开展合作，他们自己的生育和出生;没有更多可以那些谁是“死在过犯和捷联惯导系统”迅速加快的运作，上帝的精神，他们（见以弗所书2:1-10 ） 。 Spiritual vivification is a free, and to man mysterious, exercise of divine power (John 3:8), not explicable in terms of the combination or cultivation of existing human resources (John 3:6), not caused or induced by any human efforts (John 1:12-13) or merits (Titus 3:3-7), and not, therefore, to be equated with, or attributed to, any of the experiences, decisions, and acts to which it gives rise and by which it may be known to have taken place.精神vivification是一个自由，以及神秘的男子，行使神圣的权力（约翰3点08分） ，而不是explicable在条件相结合，或培养现有的人力资源（约翰3点06分） ，而不是造成或诱导任何人的努力（约翰福音1:12-13 ）或优点， （提多书3:3-7 ） ，而不是因此，等同，或归因于，任何的经验，决定，和行为，它会引起和所它可能是已知有发生。
In OT prophecies regeneration is depicted as the work of God renovating, circumcising, and softening Israelite hearts, writing his laws upon them, and thereby causing their owners to know, love, and obey him as never before (Deut. 30:6; Jer. 31:31-34; 32:39-40; Ezek. 11:19-20; 36:25-27).在酒店的预言再生是描绘为工作上帝的翻新， circumcising ，并软化以色列人的心，写他的法律对他们的，从而造成他们的业主知道，爱，并服从他以前从未（申命记30:6 ;哲。 31:31-34 ; 32:39-40 ; ezek 。 11:19-20 ; 36:25-27 ） 。 It is a sovereign work of purification from sin's defilement (Ezek. 36:25; cf. Ps. 51:10), wrought by the personal energy of God's creative outbreathing the personal energy of God's creative outbreathing ("spirit": Ezek. 36:27; 39:29).它是一个主权的工作，净化从单仲偕的污辱（ ezek. 36:25 ;比照的PS 。 51:10 ） ，所造成的个人能源上帝的创意outbreathing个人的能量上帝的创意outbreathing （ “精神” ： ezek 36 ： 27 ; 39:29 ） 。 Jeremiah declares that such renovation on a national scale will introduce and signal God's new messianic administration of his covenant with his people (Jer. 31:31; 32:40).耶利米宣布，这种改造对一个国家的规模将引进和信号上帝的新救世主的政府，他盟约与他的人民（ jer. 31:31 ; 32:40 ） 。
In the NT the thought of regeneration is more fully individualized, and in John's Gospel and First Epistle the figure of new birth, "from above" (anothen: John 3:3, 7, Moffatt), "of water and the Spirit" (ie, through a purificatory operation of God's Spirit: see Ezek. 36:25-27; John 3:5; cf. 3:8), or simply "of God" (John 1:13, nine times in I John), is integral to the presentation of personal salvation.在新界的思想再生，是更充分地个性化，并在约翰的福音和第一书信的数字新的诞生， “从上面” （ anothen ：约翰3点03分， 7 ， moffatt ） ， “水和圣灵” （也就是说，通过一个净化的运作，上帝的精神：看到ezek 。 36:25-27 ;约翰3点05分;比照3时08分） ，或干脆“以神之名” （约翰1时13分， 9次在约翰一） ，是不可分割的介绍个人救赎。 The verb gennao (which means both "beget" and "bear") is used in these passages in the aorist or perfect tense to denote the once-for-all divine work whereby the sinner, who before was only "flesh," and as such, whether he knew it or not, utterly incompetent in spiritual matters (John 3:3-7), is made "spirit" (John 3:6), ie, is enabled and caused to receive and respond to the saving revelation of God in Christ.动词gennao （即“带来”和“承担” ）是用在这些通道，在aorist或完美的紧张指一旦为所有神圣的工作，让罪人，谁之前，只有“肉” ，并作为例如，他是否知道或没有，根本不称职，在精神文明事项（约翰福音3:3-7 ） ，是“精神” （约翰3点06分） ，即是启用并造成接收并回应节省的启示上帝在基督里。 In the Gospel, Christ assures Nicodemus that there are no spiritual activities, no seeing or entering God's kingdom, because no faith in himself, without regeneration (John 3:1ff.); and John declares in the prologue that only the regenerate receive Christ and enter into the privileges of God's children (John 1:12-13).在福音中，基督保证尼哥底母有没有精神活动，并没有看到或进入上帝的王国，因为没有信心，对自己，没有再生（约翰3点01法郎） ;和约翰宣布在序幕，只有再生接受基督和进入的特权，上帝的儿女（约翰福音1:12-13 ） 。 Conversely, in the Epistle John insists that there is no regeneration that does not issue in spiritual activities.反过来说，在书信约翰坚持认为是没有再生，这并不问题，在精神文明活动。 The regenerate do righteousness (I John 2:29) and do not live a life of sin (3:9; 5:18: the present tense indicates habitual law-keeping, not absolute sinlessness, cf. 1:8-10); they love Christians (4:7), believe rightly in Christ, and experience faith's victory over the world (5:4).该再生做正义（约翰2时29分）和不活的生活，单仲偕（ 3时09分; 5时18分：目前的紧张表明，习惯法保存的，不是绝对的清白，比照1:8-10 ） ;他们爱基督徒（ 4时07分） ，相信是正确的在基督里，和经验，信仰的胜利遍布世界各地（ 5点04分） 。 Any who do otherwise, whatever they claim, are still unregenerate children of the devil (3:6-10).任何谁做的，否则，不管他们声称，现仍在unregenerate儿童的魔鬼（ 3:6-10 ） 。
Paul specifies the Christological dimensions of regeneration by presenting it as (1) a lifegiving coresurrection with Christ (Eph. 2:5; Col. 2:13; cf. I Pet. 1:3); (2) a work of new creation in Christ (II Cor. 5:17; Eph. 2:10; Gal. 6:15).保罗指定christological方面的再生介绍了它作为（ 1 ） lifegiving coresurrection与基督（以弗所书2时05分;上校2时13分;比照，我的宠物。 1:3 ） ; （ 2 ）工作的新创造在基督（二肺心病。 5时17分;以弗所书2时10分; GAL的。 6:15 ） 。 Peter and James make the further point that God "begets anew" (anagennao: I Pet. 1:23) and "brings to birth" (apokyeo: James 1:18) by means of the gospel.彼得和詹姆斯作出进一步指出，以神之名“招致重新” （ anagennao ：我的宠物。 1:23 ）和“带来的诞生” （ apokyeo ：詹姆斯1时18分）的方式福音。 It is under the impact of the word that God renews the heart, so evoking faith (Acts 16:14-15).这是影响下，这个词，神再次心脏，所以引起的信念（行为16:14-15 ） 。
The fathers lost the biblical understanding of the sacraments as signs to sir up faith and seals to confirm believers in possession of the blessings signified, and so came to regard baptism as conveying the regeneration which it signified (Titus 3:5) ex opere operato to those who did not obstruct its working.父亲失去了圣经的认识，圣礼作为标志，主席先生起来的信仰和印章，以确认信徒在藏的祝福，标志，所以来到方面的洗礼，作为传达再生，它标志着（提图斯3时05分）前opere operato ，以这些谁不妨碍其工作。 Since infants could not do this, all baptized infants were accordingly held to be regenerated.由于婴幼儿不能这样，所有的洗礼，婴儿因此而举行的再生。 This view has persisted in all the non-Reformed churches of Christendom, and among sacramentalists within Protestantism.这种观点始终坚持在所有非改革教会的基督教，其中sacramentalists与基督教。
JI
Packer继封隔器
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
J. Orr,
"Regeneration," HDB; J. Denney, HDCG; BB Warfield, Biblical and Theological
Studies; systematic theologies of C. Hodge, III, 1-40, and L. Berkhof, IV,
465-79; A. Ringwald et al., NIDNTT, I, 176ff.; F. Buchsel et al., TDNT, I,
665ff.; B. Citron, The New Birth. j.奥尔， “再生” ，建屋局的J. denney ， hdcg ;
BB心跳沃菲尔德，圣经和神学研究;系统theologies正Hodge的，三， 1-40 ，和L. ，伯克霍夫，四， 465-79 ;甲ringwald等人，
nidntt ，我， 176ff 。 ;楼buchsel等人， tdnt ，我， 665ff 。 ;乙柚子，新的诞生。
Scripture terms by which this work of God is designated:经文条款，其中对这项工作的上帝是指定的：
Proof that there
is such a thing as is commonly called
regeneration.证明是有这样的事是常见的所谓再生。
Proofs that
believers are subjects of supernatural, or spiritual
illumination.证据证明信徒科目超自然的，或精神光照。
Proof of the
absolute necessity of regeneration证明文件的绝对必要性再生
(Latin regeneratio; Greek anagennesis and paliggenesia). （拉丁语系regeneratio ;希腊anagennesis和paliggenesia ） 。 Regeneration is a Biblico-dogmatic term closely connected with the ideas of justification, Divine sonship, and the deification of the soul through grace.再生是一个biblico -教条式的任期有密切关系的想法的理由，神sonship ，和神化的灵魂，通过宽限期。 Confining ourselves first to the Biblical use of this term, we find regeneration from God used in indissoluble connection with baptism, which St. Paul expressly calls "the laver of regeneration" (Titus, iii, 5).局限于自己首先要圣经使用这个词，我们发现来自上帝的再生使用的不可分割的联系与洗礼，圣保禄明确要求“紫菜再生” （提图斯，三，五） 。 In His discourse with Nicodemus (John 3:5), the Saviour declares: "Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God."在他的话语与尼哥底母（约翰3点05分） ，救世主宣称： “除非一个人出生，再次水和圣灵，他不能进入神的国度” 。 In this passage Christianity from its earliest days has found the proof that baptism may not be repeated, since a repeated regeneration from God is no less a contradiction than repeated physical birth from a mother.在这方面通过基督教从最早的天已经找到了证明的洗礼，不一定重复，因为重复再生上帝是没有少的矛盾比反复物理的诞生，从一个母亲。 The idea of "birth from God" enjoys a special favour in the Joannine theology.的想法“的诞生，从以神之名”享有特殊的赞成，在joannine神学。 Outside the Fourth Gospel (i, 12 sq.; iii, 5), the Apostle uses the term in a variety of ways, treating "birth of God" as synonymous now with the "doing of justice" (1 John 5:1, 4 sq.), and elsewhere deducing from it a certain "sinlessness" of the just (1 John 3:9; 5:18), which, however, does not necessarily exclude from the state of justification the possibility of sinning (cf. Bellarmine, "De justificatione", III, xv).以外的第四福音（一， 12平方米;三，五） ，使徒使用的术语是在以各种方式，治疗“的诞生，以神之名”的代名词，现在，作为与“做的正义” （ 1约翰5:1 ， 4平方米） ，和其他地方的推导从某一个“清白”的正义（ 1约翰3点09分; 5时18分） ，其中，然而，这并不一定排除来自国家的理由的可能性斯辛宁（参见贝拉明， “德justificatione的” ，三， XV ）号决议。 It is true that in all these passages there is no reference to baptism nor is there any reference to a real "regeneration"; nevertheless, "generation from God", like baptismal "regeneration", must be referred to justification as its cause.这是事实，在所有这些通道是没有参考的洗礼，也不是有任何的参考，以一种真正的“再生” ;不过， “一代神” ，就像洗礼“再生” ，必须提到的理由，作为其事业。 Both terms effectually refute the Protestant notion that there is in justification not a true annihilation, but merely a covering up of the sins which still continue (covering-up theory), or that the holiness won is simply the imputation of the external holiness of God or Christ (imputation theory).这两个词，有效地反驳基督教的概念是有在的理由，不是真正的歼灭战，但只是一个掩饰的捷联惯导系统仍继续（包括后续的理论） ，或说成圣韩元只不过是归责的外部成圣的上帝或基督（归责理论） 。 The very idea of spiritual palingenesis requires that the justified man receive through the Divine generation a quasi-Divine nature as his "second nature", which cannot be conceived as a state of sin, but only as a state of interior holiness and justice.非常的思想精神palingenesis要求该男子接受的理由，通过一代神准的神性，作为他的“第二性质” ，这不能被视为一个国家的单仲偕，但只有作为一个国家内部的神圣和正义。 Thus alone can we explain the statements that the just man is assured "participation in the divine nature" (cf. 2 Peter 1:4: divinæ consortes naturæ), becomes "a new creature" (Galatians 5:6; 6:15), effects which depend on justifying faith working by charity, not on "faith alone" (sola fides).因此，单靠我们解释的声明说，刚才的男子是保证“参与，在神性” （见2彼得1:4 ： divinæ consortes naturæ ） ，成为“一个新的造物” （加拉太5时06分; 6:15 ） ，影响依赖于信仰的工作辩护，慈善，而不是“信仰单” （索拉目的） 。 When the Bible elsewhere refers regeneration to the Resurrection of Jesus Christ (1 Peter 1:3) or to "the word of God who liveth and remaineth forever" (1 Peter 1:23), it indicates two important external factors for justification, which have nothing to do with its formal cause.当圣经其他地方是指再生复活的耶稣基督（ 1彼得1:3 ）或“上帝的话谁liveth和remaineth永远” （ 1彼得1:23 ） ，这表明两个重要的外部因素为理由，有没有做与正式的事业。 The latter text shows that the preaching of the Word of God is for the sinner the introductory step towards justification, which is impossible without faith, whereas the former text mentions the meritorious cause of justification, inasmuch as, from the Biblical standpoint, the Resurrection was the final act in the work of redemption (cf. Luke 24:46 sq.; Romans 4:25; 6:4; 2 Corinthians 5:16).后者的文字表明，该宣扬上帝的话是为罪人的介绍一步的理由，这是不可能的，没有信念，而前文提到有功事业的理由，因为，从圣经的观点来看，复活是最后在工作的赎回（参见路加福音24:46平;罗马4时25分; 6时04分;二月哥林多前书5:16 ） 。 To the above-mentioned ideas of regeneration, generation out of God, participation in the Divine nature, and re-creation, a fifth, that of Divine sonship, must be added; this represents the formal effect of justification and is crowned by the personal indwelling of the Holy Ghost in the justified soul (cf. Romans 5:5; 8:11; 1 Corinthians 3:16 sq.; 6:19, etc.).以上面提到的思想再生，一代出来的上帝，参与在神圣的性质，和再创造，一个第五，神圣的sonship ，必须补充的，这代表了正式的影响，理由是加冕由个人留置的圣灵在合理的灵魂（参见罗马5时05分; 8时11分;哥林多前书3点16平方米; 6时19分，等等） 。 Since, however, this Divine sonship is expressly described as a mere adoptive sonship (filiatio adoptiva, ouiothesis; cf. Romans 8:15 sqq.; Galatians 4:5), it is evident that "regeneration from God" implies no substantial emerging of the soul from the nature of God as in the case of the eternal generation of the Son of God (Christ), but must be regarded as an analogical and accidental generation from God.但是，由于这是神的sonship明确说明仅仅作为收养sonship （ filiatio adoptiva ， ouiothesis ;比照罗马8时15分sqq 。 ;加拉太4时05分） ，很显然， “再生神”意味着没有实质的出现从灵魂的性质上帝的情况一样，永恒的一代神的儿子（基督） ，但必须被视为是一种类比和偶然的一代从上帝。
As regards the use of the term in Catholic theology, no connected history of regeneration can be written, as neither Christian antiquity nor medieval Scholasticism worked consistently and regularly to develop this pregnant and fruitful idea.至于一词的使用，在天主教神学，没有任何关连的历史，再生可以写，因为既不是基督教的古物，也不中世纪经院工作始终，并定期以发展这种怀孕的和富有成果的想法。 At every period, however, the Sacrament of Baptism was regarded as the specific sacrament of regeneration, a concept that was not extended to the Sacrament of Penance.在每一个时期，不过，圣的洗礼，被视为特定的圣礼再生，一个概念，这是没有延伸到圣penance 。 Irenæus repeatedly interprets the Pauline term "re-creation" as the universal regeneration of mankind through the incarnation of the Son of God in the womb of the Blessed Virgin. irenæus一再解释宝莲的“再创造”作为普遍的再生人类通过的化身，上帝的儿子在子宫里的有福了美属维尔京。 The idea of regeneration in the sense of individual justification is most conspicuous in the writings of St. Augustine.的思想，再生的意识，个别的理由是最突出的，在著作的圣奥古斯丁。 With an unrivalled keenness, he evolved the essential distinction between the birth of the Son of God from the substance of the Father and the generation of the soul from God through grace, and brought together into an organic association regeneration, with its kindred ideas, and justification (cf. eg "Enarr. in Ps. xlix", n. 2 in "PL", XXXVI, 565).一个无可匹敌的敏锐性，他演变的本质区别的诞生，上帝的儿子，从实质的父亲和这一代的灵魂来自上帝的恩典通过，并聚集了联结成一个有机协会再生，其骨肉的想法，理由（参见例如“ enarr 。在解题。 xlix ” ， 12月31日2 ，在“临时立法会” ，三十六， 565 ） 。 Like the Church, St. Augustine associates justification with faith working through charity, and refers its essence to the interior renewal and sanctification of the soul.如教堂，圣奥古斯丁联营公司的理由与信仰的工作，通过慈善机构，是指其精神实质，以内部重建和成圣的灵魂。 Thus, St. Augustine is not only the precursor, but also the model of the Scholastics, who worked mainly on the ideas inherited from the great doctor, and contributed essentially to the speculative understanding of the mysterious process of justification.因此，圣奥古斯丁不仅是先导，而且模型的scholastics ，谁的工作主要是对思想继承了从伟大的医生，和贡献，基本上是投机性的认识神秘的过程中的理由。 Adhering strictly to the Bible and tradition, the Council of Trent (Sess. VI, capp. iii-iv, in Denzinger-Bannwart, "Enchiridion", 10th ed., 1908, nn. 795-6) regarded regeneration as fundamentally nothing else than another name for the justification acquired through the Sacrament of Baptism.严格遵守圣经和传统，安理会的特伦特（ sess.六， CAPP系统。三，四，在登青格- bannwart ， “ enchiridion ” ，第十版， 1908年，神经网络。 795-6 ）把再生作为根本什么都没有比另一个名称为理由，获得通过神圣的洗礼。 A characteristic view was that of the German Mystics (Eckhart, Tauler, Suso), who prefer to speak of a "birth of God in the soul", meaning thereby the self-annihilation of the soul submerging itself in the Divinity, and the resulting mystical union with God through love.一个特点的看法是，对德国神秘主义者（艾克哈特，陶勒尔， suso ） ，谁喜欢讲“的诞生，在上帝的灵魂” ，即，从而自我毁灭的灵魂淹没在本身的神，和由此产生的神秘联盟与上帝透过爱。
In Protestant theology, since the time of the Reformation, we meet great differences of opinion, which are of course to be referred to the various conceptions of the nature of justification.在新教神学，由于时间的改革，我们满足大的意见分歧，这是当然被转介到各种概念的性质的理由。 In entire accordance with his doctrine of justification by faith alone, Luther identified regeneration with the Divine "bestowal of faith" (donatio fidei), and placed the baptized infant on the same footing as the adult, although he could give no precise explanation as to the way in which the child at its regeneration in baptism could exercise justifying faith (cf. H. Cremer, "Taufe, Wiedergeburt und Kindertaufe", 2nd ed., 1901).在整个按照他的学说的理由，信仰，仅路德确定的再生与神“赋予的信仰” （ donatio信） ，并把婴儿的洗礼，就在同样的基础上，作为成人，虽然他可以给没有确切的解释，以以何种方式儿童在其再生的洗礼，可以行使辩护信仰（参见每小时cremer ， “ taufe ， wiedergeburt und kindertaufe ” ，第二版， 1901 ） 。 Against the shallow and destructive efforts of Rationalism, which made its appearance among the Socinians about the end of the sixteenth century and later received a mighty impulse from English Deism, the German "Enlightenment", and French Encyclopedism, a salutary reaction was produced by the Pietists during the seventeenth and eighteenth centuries.对浅层和破坏性的努力，理性，这使得它的出现之间的苏西尼约年底十六世纪，后来收到了一支强大的冲动，从英语自然神论，德国的“启示” ，和法语encyclopedism ，一个有益的反应所产生的虔诚主义者在第十七和第十八世纪。 Leaving far behind the old Protestant view, the Pietists (Spener, AH Francke, Zinzendorf) referred regeneration to the personal experience of justification in union with a sincere conversion to a new life, consisting especially in charitable activity.离开，远远落后于老新教认为，虔诚主义者（ spener ，啊佛朗克，亲岑多夫）提到的再生，以个人的经验，在联盟的理由，与真诚的转换到一个新的生活，构成，特别是在慈善活动。 German Pietism, systematically cultivated by the so-called Hernhuter, exercised a beneficial effect on English Methodism, which went about securing and strengthening regeneration in "methodical fashion", and which undoubtedly performed good service in the revival of Christian piety.德国和虔诚主义，有系统地培育由所谓的hernhuter ，行使有利的影响，对英语卫理宗，前往约确保和加强再生的“有条不紊地” ，这无疑表现良好的服务在复兴基督教的虔诚。 Especially those sudden conversions--such as are even today striven for and highly prized in Methodist circles, the American revivals and camp meetings, the Salvation Army, and the German Gemeinschaftsbewegung, with all its excrescences and eccentricities--are preferentially given the title of regeneration (cf. E. Wacker, "Wiedergeburt und Bekehrung", 1893).尤其是那些突然的转换-例如是即使在今天，争取和高度珍视在循道卫理界，美国复苏和营地的会议上，救世军，和德国g emeinschaftsbewegung，其所有e xcrescences和偏心率-是优先考虑的标题再生（参见e.瓦克， “ wiedergeburt und bekehrung ” ， 1893年） 。 Since Schleiermacher the variety and confusion of the views concerning the character of regeneration in learned literature have increased rather than diminished; it is indeed almost a case of everyone to his own liking.自施莱尔马赫品种和混乱的意见，有关性质的再生据悉，在文学有所增加，而不会被削弱;实在是差不多的情况下，大家自己的喜好。 The greatest favour in Liberal and modern Positive theology is enjoyed by the theory of Albert Ritschl, according to which the two distinct moments of justification and reconciliation hold the same relation to each other as forgiveness and regeneration.最大赞成在自由与现代积极的神学是所享有的理论何俊仁里奇尔，根据这两个截然不同的时刻，理由与和解持相同的相互关系，作为宽恕和再生。 As soon as resistance to God is done away with in justification, and lack of trust in God--or, in other words, sin--is overcome in the forgiveness of sin, reconciliation with God and regeneration enter into their rights, thus inaugurating a new life of Christian activity which reveals itself in the fulfilment of all the obligations of one's station.尽快阻力上帝是取消了在的理由，以及缺乏信任，在上帝-或者，换句话说，单仲偕-是克服，在宽恕的罪恶，和解与上帝和再生进入他们的权利，从而开创了新生活的基督教活动揭示本身，在履行各项义务的一站。
Turning finally to the non-Christian use of the term, we find "regeneration" in common use in many pagan religions.最后谈到向非基督教一词的使用，我们发现“再生”在共同使用在许多异教的宗教。 In Persian Mithraism, which spread widely in the West as a religion of the soldiers and officials under the Roman Empire, persons initiated into the mysteries were designated "regenerated" (renatus).在波斯语mithraism ，广泛传播，在西方作为一种宗教的士兵和官员根据罗马帝国，人发起的奥秘，被指定为“再生” （ renatus ） 。 While here the word retains its ethico-religious sense, there was a complete change of meaning in religions which taught metempsychosis or the transmigration of souls (Pythagoreans, Druids, Indians), in these the reincarnation of departed souls was termed "regeneration".而在这里这个词保留其ethico宗教意义上说，有一个彻底的改变的意义在宗教教metempsychosis ，或轮回的灵魂（ pythagoreans ， druids ，印度人） ，在这些再离开的灵魂被称为“再生” 。 This usage has not yet entirely disappeared, as it is current among the Theosophists (cf. ER Hull, "Theosophy and Christianity", Bombay, 1909; and in connection therewith "Stimmen aus Maria-Laach", 1910, 387 sqq., 479 sqq.).这个使用至今仍未完全消失，因为它是目前各theosophists （参见呃船体， “ theosophy和基督教” ，孟买， 1909年;方面的条文“ stimmen澳元玛丽亚- laach ” ， 1910年， 387 sqq ， 479 sqq ） 。 This view should not be confounded with the use dating from Christ Himself, who (Matthew 19:18) speaks of the resurrection of the dead on the last day as a regeneration (regeneratio).这种看法不应该混淆与使用约会从基督本人，谁（马太19时18分）谈到了复活的死人在最后一天作为再生（ regeneratio ） 。
Publication information Written by J. Pohle.出版信息的书面由J. pohle 。 Transcribed by Karli Nabours.转录由karli nabours 。 The Catholic Encyclopedia, Volume XII.天主教百科全书，货量十二。 Published 1911. 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, June 1, 1911. nihil obstat ， 1911年6月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
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