1) The theory must be based on the data. This sounds obvious, but it is commonplace to see (or hear, rather) theories that are based on nothing more than speculation. This is called guessing or even, in some cases, make-believe.
2) The theory must be as simple as possible. This does not mean that the theory should be simplistic or reductionist in any way. In other words, it shouldn't just generalize about the issue. It should, however, be as simple as possible.
3) The theory must account for all of the data. Here's where it gets tricky. When we establish theories about data, we tend to fudge on this or the previous area. We either make theories very complicated or we leave out data so that we can keep the theory simple. Either one of these is a misstep.
Time for examples:
I've been working through a couple of passages having to do with being "born again." Let's sort through the data and determine a theory. Typically, I like to sort data according to date - oldest to newest.
Ezekiel 36:23-30
23 And I will sanctify My great name, which has been profaned among the nations, which you have profaned in their midst; and the nations shall know that I am the Lord," says the Lord God, "when I am hallowed in you before their eyes. 24 For I will take you from among the nations, gather you out of all countries, and bring you into your own land.
25 Then I will sprinkle clean water on you, and you shall be clean; I will cleanse you from all your filthiness and from all your idols. 26 I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. 27 I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them. 28 Then you shall dwell in the land that I gave to your fathers; you shall be My people, and I will be your God. 29 I will deliver you from all your uncleannesses. I will call for the grain and multiply it, and bring no famine upon you. 30 And I will multiply the fruit of your trees and the increase of your fields, so that you need never again bear the reproach of famine among the nations.
There are key elements in this OT passage that will be "pulled together" in the end. For now, it is important to note the language of Exodus 19 in verse 28: "You shall be my people, and I will be your God." This is the language that was used at Israel's "adoption ceremony" on Mt. Sinai - where the official father/son relationship was established.1 Peter 1:13-24
As we saw before, this passage involves the idea of being "born again." The main focus of the passage is the way that brothers and sisters in Christ should treat one another - how they should honor and respect one another out of a deep sense of gratitude. The phrases used in the passage are full of familial language and, at the height of the passage, the following appears: "Since you have purified your souls in obeying the truth through the Spirit in sincere love of the brethren, love one another fervently with a pure heart, 23 having been born again, not of corruptible seed but incorruptible, through the word of God which lives and abides forever."
Loving one another (as brothers and sisters) from a pure heart naturally follows from having had your entire heritage changed. You weren't born from a corruptible parentage but an incorruptible one. If your parentage is incorruptible, it only follows that your behavior should flow from that lineage. The purity of your behavior, then, should be intrinsic due to your change in parentage and family.
As far as the typical understanding of "regeneration" goes (in this passage), how is it that you have been "regenerated" yet you have "purified your own souls"? This could be a problem to work out theologically - unless, of course, there has been a category mistake. "Born again" does not mean "regenerated" in the theological sense. "Born again" implies something different - a change of parentage. How the change has occurred is not clearly spelled out. All we know for sure is that God's enduring, powerful message has brought it to pass.
Titus 3:1-8
A different word is used in Titus 3:5 for "born again," but there is a kinship of metaphor and similarity of language here that could constitute this passage as data to be included. When you look closely at the entire context, you can see interesting similarities to the passage in 1 Peter.
1. There is an emphasis on behavior in verses 1 and 8, particularly v. 8: "those who have believed in God should be careful to maintain good works." The motivation for this behavior - in both places - is God's grace.
2. There is the presence of familial language in verse 7: "having been justified by His grace we should become heirs according to the hope of eternal life." Heirs are those people who have a direct paternal relationship to someone else.
3. There is an emphasis on purity here.
Again, this passage seems to be more about the familial relationship that has been obtained through Jesus than about a mysterious work of "regeneration" that catalyzes faith and belief. As I have said elsewhere, this does not mean that I am negating the possibility for this concept, I am just not certain that it can be justified from this passage. The emphasis on proper parentage seems to be the overriding concern here. Also, a matter that cannot be dealt with at this moment, there is the evidence of allusion to baptism and resurrection in the passage.
Matthew 19:28
This passage proves an important fact. Just because the same word is used in two places, there is no assurance that the word will be used in precisely the same way with precisely the same emphasis. This passage should not be included in the data, because it seems that Jesus is referring to the future resurrection and renewal of all things in his coming kingdom not to being "born again" in the sense that we are investigating.
John 3:1-21
Now, this passage is the last one that contains a clear reference to the concept of being "born again." It shares the same metaphor, though it does not share the same wording as the passage in 1 Peter or the passage in Titus. It clearly contains all the same key components of the passages above:
1. Verse 21 highlights good works that should be done by those who belong to God.
2. Familial language persists in the passage.
3. There is an emphasis on purity: water, spirit, light.
When you relate John 3 to the other passages and to Ezekiel 36, it seems to come into relatively clear focus. There was a need for Israel to be restored. As long as they were in exile, they had not been cleansed, restored, and "re-adopted." The evidence of this restoration was going to be the cleansing and renewing presence of God at work in the children of God. But this renewing presence was not an end in and of itself. The end-goal was to legitimize God's children by purifying their behavior - thereby bringing praise to God instead of shame (Ez 36:30).
Being born again is about being a true child of God - not by genetic birth or physical lineage but by the restoring grace of God at work in the life of a human being. This spiritual activity evidences the fact that they belong to God and bring honor to his name. The mechanics of how the renewing work of the Spirit is applied to an individual - or when it is applied - is nowhere explained. The fact of God's Spirit at work is the focus not the process of God's Spirit at work. The end result is that these passages and the subsequent theory of being born again are less complicated than one might expect.
1. Being born again is about having God as your true father.
2. Being born again is about living in a way that validates your legitimacy as his child and the goodness of his character.
3. Being born again is about a grateful heart, a humble life, and a love for ones family in Christ.
