In the view of the author, all theologians do so far hold the common-sense theory of regeneration, that when they find a person whose will seems to be entirely subjected to the will of God, while “under the influence of love and gratitude to Him, and guided by faith in his teachings, living chiefly for the great commonwealth takes the place of living chiefly for self”—such a person is regarded by them as regenerated. At the same time, bound by the Augustine system, they give other views of the nature of regeneration, which are vague and conflicting, as has been illustrated in the preceding pages.[20]
From all this results endless anxiety, doubt and distress, in conscientious minds, from uncertainty whether their depraved nature has been changed, and from perplexity in view of the multifarious modes of teaching in regard to the nature and signs of regeneration.
From this, too, results false confidence and indifference to right and wrong conduct, in those who imagine they discover in themselves the signs of a [pg 257] regenerated nature, which will, as they are led to believe, secure heaven without reference to the amount of good or evil deeds.
This same incertitude as to what regeneration is, has also tended to induce the fanaticism, extravagance and absurdities often connected with religious excitements.
The idea that there is to be some mysterious change in the soul by the gift of God's Spirit; that this is to be gained by prayer; that the evidence of this change is to be found in sudden and great mental agitation; together with the belief that an eternity of misery or bliss is depending on such a change; and that death is the end of all hope—all this tends to great extremes of distress and excitement.
Tendencies of the Common-Sense System.
In contrast to these tendencies of the Augustinian system, in regard to individual religious experience, we notice those of the common-sense system. According to the latter, the first birth brings man into existence as an undeveloped being, with perfect and wonderful capacities of knowledge, enjoyment and self-control. The first period of existence is necessarily a period of experimenting, in which mind is dependent on others for most of the knowledge indispensable to right action, and also for the training of the physical, social and moral habits. It is impossible to choose aright, intelligently, until a child learns what is right, and this is a slow and gradual process. In some cases, by a careful training, early virtuous principles and habits may be so induced, that there can not be any marked period in which the mind comes [pg 258] under the control of a ruling purpose to obey all the rules of rectitude as disclosed by reason and experience, or by revelations from God.
In other cases, the child may grow up to manhood entirely unregulated by any such purpose, while self-gratification, unrestrained by rules, is the perpetual aim. In such cases, a sudden change, in which the man forms and carries out a ruling purpose to act righteously and virtuously, in all his relations to man, to God and to himself, may take place. This change, in the language of common life, would be expressed thus: “The man has begun a new life; he is a new creature.” And by a figurative use of language, the change might be called “a new birth,” or, in theological language, “regeneration.” In such a case, the chief desire or ruling passion would be, to discover and to obey all the physical, social and moral laws of the Creator, as they are taught by reason and experience, or by revelations from God.
Such an experience would be properly expressed by the terms, faith in God, love to God, repentance toward God, as these terms are used by men in common life. Thus “regeneration,” according to the common-sense system, becomes an intelligible, rational and practical matter.
In case of a revelation from God by a prophet or messenger, confidence in, and obedience to, the teachings of that messenger, would be practical or saving faith, both in God and in his messenger also. Thus, if Christ is proved to be a messenger from God by miracles, whoever practically believes in Christ, believes in God also. And just so far as a man understands Christ's teachings aright, and purposes to obey him, [pg 259] and carries out this purpose, just so far he has faith, and love, and repentance toward God and toward Christ. And as men are named by the name of those they obey, every man is a true Christian just so far as he understands Christ's teachings aright and obeys them.