Glorification is the doctrine that refers to the final stage of salvation, when believers are made perfect in body and soul, fully conformed to the image of Christ, and dwell eternally in the presence of God. This teaching is typically associated with the resurrection of the body, freedom from sin and suffering, and participation in divine glory. The term “glorification” is not used often in Scripture explicitly, but the concept is derived from numerous passages. While widely accepted in various Christian traditions, interpretations differ on what glorification entails, when it occurs, and who receives it.
I. Scriptures For the Doctrine of Glorification
- Romans 8:30 (KJV) – “Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.”
Interpretation: This verse outlines the “golden chain of redemption,” showing glorification as the final act in God’s saving work.
Theological View: It presents glorification as the divine goal for all who are justified—indicating a complete, final transformation into Christlikeness. - Philippians 3:21 (KJV) – “Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.”
Interpretation: Believers’ physical bodies will be transformed to match Christ’s glorified resurrection body.
Theological View: This confirms a physical resurrection and transformation as part of glorification. - 1 John 3:2 (KJV) – “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.”
Interpretation: Glorification includes the moral and spiritual likeness to Christ when He returns.
Theological View: Supports the idea of glorification being both moral (sinless perfection) and physical. - Colossians 3:4 (KJV) – “When Christ, who is our life, shall appear, then shall ye also appear with him in glory.”
Interpretation: Believers will share in Christ’s glory at His second coming.
Theological View: This passage links glorification with Christ’s return, emphasizing shared glory. - 2 Corinthians 3:18 (KJV) – “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory…”
Interpretation: Progressive transformation now leads to full glorification later.
Theological View: Sanctification culminates in glorification. - Romans 5:2 (KJV) – “By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.”
Interpretation: Believers look forward to participating in God’s glory.
Theological View: Hope in glorification is a core part of Christian assurance. - 2 Thessalonians 2:14 (KJV) – “Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.”
Interpretation: Salvation includes being brought into Christ’s glory.
Theological View: Glorification is the intended outcome of the gospel. - John 17:22 (KJV) – “And the glory which thou gavest me I have given them; that they may be one, even as we are one.”
Interpretation: Jesus shares His divine glory with His followers.
Theological View: Unity with Christ includes participation in His glory.
II. Scriptures Against the Doctrine of Glorification (in the traditional, physical, or eternal sense)
- Ecclesiastes 9:5 (KJV) – “For the living know that they shall die: but the dead know not any thing…”
Interpretation: The dead are unconscious, not glorified.
Theological View: Used by some to deny conscious, immediate glorification after death. - Job 14:10-12 (KJV) – “But man dieth, and wasteth away… till the heavens be no more, they shall not awake…”
Interpretation: No immediate resurrection or glorification at death.
Theological View: Implies soul sleep or unconsciousness until a distant resurrection. - 1 Corinthians 15:50 (KJV) – “Flesh and blood cannot inherit the kingdom of God…”
Interpretation: Glorification must involve radical change, not continuity.
Theological View: Raises questions about what “body” is glorified, challenging traditional bodily resurrection concepts. - Isaiah 64:6 (KJV) – “But we are all as an unclean thing, and all our righteousnesses are as filthy rags…”
Interpretation: Humanity is too corrupt to be glorified.
Theological View: Some argue glorification presumes a level of purity impossible for man. - Hebrews 9:27 (KJV) – “And as it is appointed unto men once to die, but after this the judgment:”
Interpretation: No mention of glorification; the focus is on judgment.
Theological View: Judgment, not glorification, is the primary post-death concern. - Matthew 7:14 (KJV) – “…narrow is the way, which leadeth unto life, and few there be that find it.”
Interpretation: Most will not attain glorification.
Theological View: Challenges universal or broadly applied glorification. - Revelation 20:5 (KJV) – “But the rest of the dead lived not again until the thousand years were finished…”
Interpretation: Delay in glorification for some.
Theological View: Supports staged glorification or conditional resurrection. - Daniel 12:2 (KJV) – “…some to everlasting life, and some to shame and everlasting contempt.”
Interpretation: Resurrection does not guarantee glorification.
Theological View: Resurrection and glorification are not synonymous.
Translation Debates in Hebrew, Greek, English, and Christian Traditions
I. Overview of the Doctrine of Glorification and Translation Relevance
The doctrine of glorification—the final transformation of believers into a perfected state, both body and soul—is shaped significantly by translation. The concept spans both Testaments, requiring examination of Hebrew (Old Testament), Greek (New Testament), and their influence on English (especially the KJV) and Christian theological traditions.
Key terms such as “glory,” “glorified,” “resurrection,” “immortal,” and “incorruptible” stem from complex root words. How these words are rendered in translation affects theology, eschatology, and soteriology across denominations.
II. Hebrew Word Analysis – Old Testament Concepts of Glory and Final Perfection
- Hebrew Root: כָּבוֹד (kabôd) – “glory,” “weight,” “honor,” “splendor”
- Scripture: Isaiah 60:1 (KJV) – “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.”
- Interpretation: This anticipates a future divine radiance upon God’s people. The word kabôd refers to visible or manifest presence and honor.
- Translation Debate: In some cases, kabôd can be misunderstood as merely honor or reputation rather than a transformational presence. Modern translations may render it “splendor,” weakening the theological emphasis on glorification as participation in divine presence.
- Psalm 73:24 (KJV) – “Thou shalt guide me with thy counsel, and afterward receive me to glory.”
- Hebrew: כָּבוֹד (kabôd)
- Problem: Some Jewish interpretations treat “glory” here as symbolic of being honored posthumously, not personal transformation. Christian translations, influenced by Greek, read it eschatologically.
Theological Note: Old Testament glorification is often indirect—spoken through poetic or prophetic imagery. Without the Greek term “doxa,” New Testament clarity on glorification as a transformation into Christ’s likeness is absent.
III. Greek Word Analysis – New Testament Foundations of Glorification
- Greek Root: δόξα (dóxa) – “glory,” “radiance,” “honor,” “divine majesty”
- Romans 8:18 (KJV) – “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.”
- Interpretation: This future dóxa is internal, transformative, and eschatological.
- Problem: “Dóxa” in classical Greek meant opinion or reputation. Septuagint (LXX) and New Testament usage, however, shifted it to divine brilliance, aligning it with kabôd. This semantic shift is essential to understanding glorification theologically.
- Romans 8:30 (KJV) – “…and whom he justified, them he also glorified.”
- Greek: ἐδόξασεν (edóxasen) – Aorist tense.
- Debate: The past tense has caused theological tension. Is glorification already accomplished spiritually, or is it still future? The Greek aorist can imply completed action, even if future in fulfillment—leading to disputes over “already/not yet” aspects of glorification.
- 1 Corinthians 15:43 (KJV) – “It is sown in dishonour; it is raised in glory…”
- Greek: δόξῃ (dóxēi)
- Interpretation: The resurrection body is “glorified,” a key element in the doctrine.
- Translation Issue: Some older English translations rendered this vaguely, obscuring bodily resurrection.
- 2 Thessalonians 2:14 (KJV) – “…to the obtaining of the glory of our Lord Jesus Christ.”
- Greek: δόξαν (dóxan)
- Implication: Believers receive Christ’s divine status—not in essence, but in sharing His radiance and moral perfection.
- Debate: Some theologians (e.g., Eastern Orthodox) interpret this as theosis (divinization), others as moral or spiritual radiance only.
IV. English Translation: King James Version and Challenges
Strengths of KJV Translation Regarding Glorification:
- Consistent use of “glory” and “glorified” preserves theological unity across Old and New Testaments.
- Reflects a reverent, formal theological vocabulary conducive to doctrinal teaching.
- Retains Greek grammatical tenses, particularly in Romans 8:30 (“glorified” in past tense), which has inspired reformed and evangelical interpretations of glorification as certain and predestined.
Challenges or Limitations in KJV:
- Archaic Terms: Words like “glory” and “honour” can lose specific doctrinal meanings in modern English usage.
- Non-Dynamic Equivalence: KJV prioritizes formal equivalence, which is excellent for word studies, but may obscure nuance or metaphor.
- No Explicit Term “Glorification” – The doctrine is inferred from verbs like glorified or glory, requiring theological construction rather than clear textual assertion.
V. Christian Tradition and Translation Impact
- Roman Catholic (Latin Vulgate Influence):
- The term “gloria” aligns with “dóxa,” but scholastic theology (Aquinas, etc.) incorporated beatific vision and glorification as part of heavenly reward.
- The Vulgate translates “glorificavit” (Romans 8:30), maintaining the theological idea but embedding it in sacramental and purgatorial frameworks.
- Eastern Orthodox (Greek Emphasis):
- Maintains strong fidelity to original Greek; theosis comes directly from Greek understanding of dóxa as transformation and union.
- Greek liturgy supports glorification as mystical participation in divine energies.
- Evangelical and Protestant (KJV Legacy):
- Doctrinal systems like Calvinism and Arminianism built heavily on KJV texts.
- Emphasize glorification as future certainty, especially in systems affirming eternal security.
- Modern Translations (e.g., NIV, ESV):
- Use “glory” and “glorified” but sometimes paraphrase or soften grammatical nuance.
- ESV retains more KJV tone; NIV may dilute aorist tenses into future or general language, affecting doctrinal depth.
VI. Problems in Translation and Theology
- Greek Aorist Tense vs. English Past Tense:
“Glorified” in English implies completion, but in Greek, the aorist often signals a timeless action. This leads to confusion: has glorification already occurred spiritually (positional theology), or is it entirely future (experiential theology)? - Semantic Drift of “Glory”:
English “glory” can imply fame or praise—less than divine transformation. Without Greek or Hebrew study, readers may misinterpret it as reputational rather than ontological change. - Jewish vs. Christian Eschatology:
Hebrew scripture lacks a direct doctrine of glorification. NT writers apply Greek philosophical and Septuagint concepts retroactively, which creates tension when comparing Jewish and Christian interpretations. - Philosophical Influences:
Platonic ideas of perfection influenced early Christian ideas of glorification as escape from corruption. Some modern theologians critique this as overly dualistic, preferring a more Hebraic, bodily-centered resurrection theology.
VII. Summary
The doctrine of glorification is deeply shaped by translation choices, particularly in how kabôd (Hebrew) and dóxa (Greek) are rendered in English. The KJV excels in theological depth and consistency, preserving the tone and form of the original texts. However, subtle shifts in word meanings, tense, and theological emphasis create interpretive challenges. Greek translations, especially of the New Testament, are largely accurate and faithful to the intent of glorification as bodily resurrection and transformation into Christlikeness. But comprehension requires careful theological and grammatical study. Translation differences across Christian traditions reinforce or diminish the doctrine’s clarity, impacting everything from eschatology to personal salvation assurance.
Table: Translation and Theological Development of Glorification
| Concept | Hebrew (OT) | Greek (NT – LXX / Koine) | Latin (Vulgate) | English (KJV) | Theological Emphasis | Denominational Notes |
|---|---|---|---|---|---|---|
| Glory | כָּבוֹד (kabôd) – weight, honor, splendor | δόξα (dóxa) – radiance, divine majesty | gloria | glory | Manifest presence of God; divine radiance; honor | Catholic: Beatific vision. Orthodox: Theosis. Evangelical: Future perfection. |
| Glorified (verb) | Derived from kabôd, implied only | ἐδόξασεν (edóxasen) – glorified (aorist) | glorificavit | glorified | Completed divine transformation (past or certain future) | Reformed: Past, guaranteed in salvation chain (Rom 8:30). |
| Glorification (noun) | Not explicitly used | Constructed doctrine from verbs | glorificatio | Not directly used in KJV | Systematic theological concept from Scripture synthesis | Protestant & Evangelical: Defined in systematic theology not direct word. |
| Immortal | עוֹלָם (olam) – eternal, forever | ἀφθαρσία (aphtharsia) – incorruption | immortalitas | immortal | Eternal state free of death and decay | All accept immortality of glorified saints, except JW (conditional immortality). |
| Incorruptible | Suggestive in poetic texts | ἄφθαρτος (aphthartos) – imperishable | incorruptibilis | incorruptible | Emphasizes bodily resurrection free from sin and decay | Baptist, Pentecostal, Seventh-day Adventist stress physical aspect. |
| Resurrected body | Implied (Daniel 12:2, Job 19:26) | σῶμα δόξης (sōma dóxēs) – body of glory | corpus gloriosum | raised in glory (1 Cor 15:43 KJV) | Transformation of the body into Christ-like perfection | Methodist: Unified soul and body perfected. |
| Theosis / Divinization | Not present | θέωσις (theōsis) – to become like God | deificatio | Not in KJV | Participation in divine nature without becoming divine in essence | Orthodox, Catholic (some traditions) affirm this; others reject. |
| Eternal life in glory | חַיֵּי עוֹלָם (chayei olam) – everlasting life | ζωὴ αἰώνιος (zōē aiōnios) – eternal life | vita aeterna | eternal life | Eternal perfected life in presence of God | Accepted across all denominations, though timing and form vary. |
Denominational Views
1. Roman Catholic Church
The Roman Catholic Church teaches that regeneration occurs at baptism, where the soul is cleansed of original sin and filled with sanctifying grace. This view relies heavily on sacramental theology and the necessity of ecclesiastical mediation. The Council of Trent emphasized the role of baptism as the instrumental cause of justification and new birth.
View with debate: Baptism is essential for regeneration, but faith is also required. Some theologians debate whether infant baptism alone suffices without later faith.
For (KJV): Titus 3:5 (KJV) – “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.”
Against (KJV): Ephesians 2:8–9 (KJV) – “For by grace are ye saved through faith… Not of works, lest any man should boast.”
Greek word analysis: “Palingenesia (παλιγγενεσία)” – means “new birth” or “renewal.” Used in Titus 3:5. The term combines palin (“again”) and genesis (“birth/origin”). Catholic theology interprets this as literal spiritual rebirth via water baptism.
2. Eastern Orthodox Church
The Eastern Orthodox Church teaches regeneration begins in baptism and continues through theosis, a lifelong transformation into the likeness of God. Emphasis is placed on both sacrament and spiritual synergy between God and man.
View with debate: Theosis goes beyond juridical regeneration and includes mystical participation in divine nature. Critics argue it blurs lines between Creator and creation.
For (KJV): John 3:5 (KJV) – “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.”
Against (KJV): Galatians 3:2 (KJV) – “Received ye the Spirit by the works of the law, or by the hearing of faith?”
Greek word analysis: “Gennao anothen (γεννηθῇ ἄνωθεν)” – “born again” or “born from above” in John 3:3. Orthodox theology highlights “anothen” as a mystical origin, not merely personal decision.
3. Evangelical
Evangelicals emphasize regeneration as a personal, instantaneous work of the Holy Spirit occurring at the moment of faith in Jesus. It is not tied to sacraments, but to heartfelt conversion.
View with debate: Critics argue this overemphasizes emotion or decisionalism and lacks sacramental grounding.
For (KJV): 2 Corinthians 5:17 (KJV) – “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.”
Against (KJV): John 3:5 (KJV) – “Born of water and of the Spirit” is used to suggest that baptism has a role in regeneration.
Greek word analysis: “Kainē ktisis (καινὴ κτίσις)” – “new creation” – emphasizes spiritual transformation over ritual. Evangelicals interpret this as a complete spiritual overhaul, not dependent on ecclesial rites.
4. Protestant (General)
General Protestant theology holds that regeneration is a result of grace through faith alone, not by works or rituals. This reflects a strong Reformation legacy.
View with debate: Some traditions (e.g., Anglican or Reformed) maintain sacramental language, while others are more symbolically inclined.
For (KJV): Ephesians 2:8–9 (KJV) – “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God…”
Against (KJV): Acts 2:38 (KJV) – “Repent, and be baptized… for the remission of sins.”
Greek word analysis: “Charis (χάρις)” – grace, and “pistis (πίστις)” – faith, foundational in Protestant doctrine. Regeneration happens internally, not through rituals.
5. Baptist (Southern Baptist, Independent Baptist, etc.)
Baptists teach that regeneration is a supernatural act of God following personal repentance and faith. They reject infant baptism and sacramental efficacy.
View with debate: Some argue that Baptists over-intellectualize regeneration and reduce it to a transaction.
For (KJV): John 1:12–13 (KJV) – “But as many as received him… which were born, not of blood… but of God.”
Against (KJV): Mark 16:16 (KJV) – “He that believeth and is baptized shall be saved…” used by critics to support baptismal regeneration.
Greek word analysis: “Ex theou egennēthēsan (ἐκ θεοῦ ἐγεννήθησαν)” – “were born of God.” Baptists stress this birth as a divine monergistic act, unrelated to human ritual.
6. Methodist (United Methodist, AME, etc.)
Methodists believe in prevenient grace, which enables the human will to respond to God. Regeneration occurs when one responds to grace through faith and repentance.
View with debate: Critics argue it introduces synergism into salvation, making it partly dependent on human response.
For (KJV): James 1:18 (KJV) – “Of his own will begat he us with the word of truth…”
Against (KJV): Romans 9:16 (KJV) – “So then it is not of him that willeth… but of God that sheweth mercy.”
Greek word analysis: “Apokueō (ἀποκυέω)” – “to bring forth” or “give birth.” Interpreted as God’s initiative but with human cooperation.
7. Lutheran (Missouri Synod, ELCA, etc.)
Lutherans teach that regeneration occurs at baptism, even for infants. This is God’s act of grace using the means of water and the Word.
View with debate: Critics (Evangelicals, Baptists) challenge whether infants can have faith or be regenerated.
For (KJV): Acts 2:38–39 (KJV) – “Repent, and be baptized… For the promise is unto you, and to your children…”
Against (KJV): Romans 10:17 (KJV) – “Faith cometh by hearing…” used to argue against infant regeneration.
Greek word analysis: “Metanoēsate (μετανοήσατε)” – “repent” and “baptisthētw (βαπτισθήτω)” – “be baptized.” Lutherans see both as means of grace when united with faith.
8. Pentecostal (Assemblies of God, UPCI, etc.)
Pentecostals teach that regeneration occurs at conversion but is distinct from the baptism in the Holy Ghost, evidenced by speaking in tongues.
View with debate: Critics claim it creates a two-tier Christian experience, dividing believers.
For (KJV): Romans 8:16 (KJV) – “The Spirit itself beareth witness with our spirit, that we are the children of God.”
Against (KJV): 1 Corinthians 12:13 (KJV) – “For by one Spirit are we all baptized into one body…” used to argue all believers receive the Spirit at salvation.
Greek word analysis: “Marturei (μαρτυρεῖ)” – “bears witness.” Pentecostals interpret this inner witness and later “glōssais lalein” (to speak in tongues) as evidence of distinct works.
9. Jehovah’s Witnesses
Jehovah’s Witnesses limit regeneration to the 144,000 “anointed class,” claiming the vast majority of believers do not need to be born again.
View with debate: Widely rejected by other Christians as unbiblical exclusivism.
For (KJV): John 3:3 (KJV) – “Except a man be born again…” applied only to the heavenly class.
Against (KJV): 1 Peter 1:23 (KJV) – “Being born again… by the word of God…”
Greek word analysis: “Anagennaō (ἀναγεννάω)” – “to beget anew.” Other groups apply this universally to all believers, not a select group.
10. Mormonism (The Church of Jesus Christ of Latter-day Saints – LDS)
LDS doctrine teaches that regeneration begins at baptism and is followed by the gift of the Holy Ghost and obedience to commandments.
View with debate: Mainstream Christians view it as a works-based salvation system.
For (KJV): John 3:5 (KJV) – “Born of water and of the Spirit…” tied to LDS baptismal rites.
Against (KJV): Titus 3:5 (KJV) – “Not by works of righteousness…” often cited against LDS interpretation.
Greek word analysis: LDS rarely engage deep Greek word studies but infer “pneuma (πνεῦμα)” as the necessity of receiving the Spirit through priesthood authority.
11. Seventh-day Adventist
SDAs view regeneration as part of the broader work of justification and sanctification. It’s not a one-time event but a process of continual transformation.
View with debate: Rejected by “once saved, always saved” proponents as adding human effort.
For (KJV): Ezekiel 36:26 (KJV) – “A new heart also will I give you, and a new spirit will I put within you…”
Against (KJV): John 5:24 (KJV) – “He that heareth my word… hath everlasting life… and is passed from death unto life.”
Hebrew word analysis: “Lev chadash (לֵב חָדָשׁ)” – “new heart” and “ruach chadashah (רוּחַ חֲדָשָׁה)” – “new spirit.” Emphasizes transformation, not mere declaration.
Summary
Across traditions, glorification is universally linked to the resurrection and final transformation of the believer, but translation debates, especially around Greek words like dóxa, aphtharsia, and theōsis, influence doctrinal nuances. Catholic and Orthodox traditions emphasize participation in divine nature, Evangelicals and Protestants stress imputed glory through union with Christ, and Pentecostals focus on Spirit-empowered transformation. JWs and SDAs hold minority views rejecting immediate glorification after death. The Greek New Testament is foundational for glorification doctrine, with ἐδόξασεν and ἀθανασία being critical words, often more precise than Hebrew terms which favor symbolic and poetic imagery (like kabôd). The KJV, though accurate in capturing doctrine, often requires deeper examination of the original languages to fully understand theological implications.
Conclusion
The doctrine of Regeneration (New Birth in Christ) is central to Christian theology, particularly regarding salvation and sanctification. Most denominations affirm that regeneration is essential to entering the Kingdom of God, as seen in John 3:3 (KJV) “Except a man be born again, he cannot see the kingdom of God.” However, views diverge on how, when, and through what means regeneration occurs—whether by grace alone, through baptism, through faith, or by personal decision. Theological differences are grounded in interpretations of Greek terms like palingenesia (παλιγγενεσία, “rebirth”) and how Scripture is translated or applied across traditions.
Table 1: Denominational Views Supporting Regeneration Interpretations
| Denomination | View | Interpretation | Scripture Basis (KJV) |
|---|---|---|---|
| Roman Catholic | Regeneration occurs at baptism | Baptism imparts sanctifying grace and removes original sin | Titus 3:5 (KJV) “He saved us… by the washing of regeneration, and renewing of the Holy Ghost.” |
| Eastern Orthodox | Regeneration through sacramental baptism and theosis | Rebirth begins at baptism and continues through the process of divinization (theosis) | John 3:5 (KJV) “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” |
| Evangelical | Regeneration is a spiritual rebirth at the moment of faith | Regeneration happens through personal acceptance of Christ | 2 Corinthians 5:17 (KJV) “Therefore if any man be in Christ, he is a new creature…” |
| Protestant (General) | Regeneration is by grace through faith | A divine work not dependent on ritual or human effort | Ephesians 2:8 (KJV) “For by grace are ye saved through faith…” |
| Baptist | Regeneration follows faith in Christ, not baptism | A person is born again by consciously receiving Christ | John 1:12–13 (KJV) “But as many as received him… which were born, not of blood… but of God.” |
| Methodist | Regeneration is by prevenient grace and faith | God’s grace enables human response, leading to new birth | James 1:18 (KJV) “Of his own will begat he us with the word of truth…” |
| Lutheran | Regeneration occurs in baptism, maintained by faith | God regenerates even infants through baptism | Acts 2:38 (KJV) “Repent, and be baptized… for the remission of sins…” |
| Pentecostal | Regeneration precedes Spirit baptism | Rebirth occurs at conversion; Spirit baptism is subsequent | Romans 8:16 (KJV) “The Spirit itself beareth witness with our spirit, that we are the children of God:” |
| Jehovah’s Witnesses | Regeneration limited to 144,000 anointed | Only the “heavenly class” are born again | John 3:3 (KJV) “Except a man be born again, he cannot see the kingdom of God.” (applied selectively) |
| Mormon (LDS) | Regeneration through faith, baptism, and obedience | Obedience to ordinances leads to spiritual rebirth | Mosiah 5:7 (Book of Mormon); supported by John 3:5 (KJV) |
| Seventh-day Adventist | Regeneration begins at faith and continues through sanctification | Regeneration includes both justification and growth in holiness | Ezekiel 36:26 (KJV) “A new heart also will I give you, and a new spirit will I put within you…” |
Table 2: Denominational Arguments Against Alternative Interpretations of Regeneration
| Denomination | View | Argument Against Interpretation | Scripture Basis (KJV) |
|---|---|---|---|
| Roman Catholic | Baptismal regeneration | Opposes “faith alone” as insufficient for new birth | John 3:5 (KJV) “Born of water and of the Spirit” requires both Spirit and sacrament |
| Eastern Orthodox | Regeneration is a lifelong process | Disagrees with instant or purely legalistic views of new birth | Philippians 2:12 (KJV) “Work out your own salvation with fear and trembling.” |
| Evangelical | Rebirth at faith, not ritual | Rejects sacramental or infant baptism as regenerative | Romans 10:9–10 (KJV) “If thou shalt confess with thy mouth… thou shalt be saved.” |
| Protestant (General) | Grace through faith alone | Denies regeneration through church rituals | Galatians 2:16 (KJV) “Not by the works of the law…” |
| Baptist | No baptismal regeneration | Believer’s baptism symbolizes regeneration but does not cause it | Ephesians 2:9 (KJV) “Not of works, lest any man should boast.” |
| Methodist | Prevenient grace enables all | Opposes doctrines that limit grace to the elect only | 1 Timothy 2:4 (KJV) “Who will have all men to be saved…” |
| Lutheran | Baptism regenerates even infants | Disagrees with “faith before baptism” view of some Evangelicals | Mark 10:14 (KJV) “Suffer the little children… for of such is the kingdom of God.” |
| Pentecostal | Spirit baptism is not regeneration | Objects to conflating initial salvation with Spirit baptism | Acts 19:2 (KJV) “Have ye received the Holy Ghost since ye believed?” |
| Jehovah’s Witnesses | Regeneration not for all | Opposes the idea that all believers are born again | Revelation 14:1–4 (KJV) identifies 144,000 as uniquely anointed |
| Mormon (LDS) | Obedience-based regeneration | Disputes the doctrine of salvation by grace alone without works | James 2:17 (KJV) “Faith, if it hath not works, is dead…” |
| Seventh-day Adventist | Regeneration is ongoing | Argues that new birth is not a one-time legal act but a transformation process | Hebrews 12:14 (KJV) “Follow peace… and holiness, without which no man shall see the Lord.” |
Summary
The doctrine of regeneration is interpreted through distinct theological frameworks:
- Sacramental traditions (Roman Catholic, Eastern Orthodox, Lutheran) tie regeneration to baptism, often emphasizing the Greek term “palingenesia” (παλιγγενεσία), which implies a spiritual rebirth or renewal and is seen as occurring in the sacramental act.
- Evangelical and Protestant denominations argue for faith-based regeneration, frequently citing Ephesians 2:8–9 (KJV) and stressing that no ritual or work can effect new birth.
- Baptists and Pentecostals reject infant or sacramental regeneration and focus on personal conversion as the point of being born again, often using John 1:12–13 (KJV).
- Methodists highlight prevenient grace, a concept unique among most Protestant groups, giving a broader scope to the accessibility of regeneration.
- Jehovah’s Witnesses and Mormons adopt more exclusive or obedience-based models, limiting regeneration to specific classes or to those who undergo strict moral and ecclesiastical steps.
- Seventh-day Adventists position regeneration as part of a lifelong sanctification journey rather than a one-time legal status.
Though all denominations reference similar KJV scriptures, their theological application hinges on their doctrinal views of grace, faith, and sacraments—and how Hebrew and Greek terms are translated and understood.