patrick jane forums

He says that Paul reveals a mystery and something new not said before in II Corinthians 5: 17. and Paul also  talks about a new creature also in Galatians 6: 15. 

But - is Paul not explaining what being born again in John 3: 1-6 means in a more specific way in II Corinthians 5: 17 and in Galatians 6: 15?

And in Romans 12: 2 Paul in saying that we should be  transformed by the renewing of our minds, which is another way of explaining what is meant by being born again.

This guy is dividing scripture according to a church theology - dispensationalism - which he does not mention, at least not in the part I listed to.  He is dividing scripture into Paul's revelation and other New Testament writers who do not talk about a New Creature.  This dividing of scripture is part of an explaining of a systematic  church theology which came on the scene from John Darby, C.I. Scofield and Lewis S. Chafer - and others. 

The theology focuses more on dividing scripture up to fit this systematic theology than it is concerned with presenting the Gospel of Christ in a way which actually does produce New Creatures.

Reformation "theology" did not try to present such a systematic theology based upon the opening postulate that God has two groups of the elect and two different programs.

Rather one thing Reformation "theology" tried  to do was to inspire people to become born again as New Creatures by the Gospel through the Spirit.

Look at what John Calvin  says about Galatians 6: 15 - "https://www.studylight.org/commentaries/cal/galatians-6.htm

"The reason why he is crucified to the world, and the world to him, is, that in Christ, to whom he is spiritually united, nothing but a new creature is of any avail. Everything else must be dismissed, must perish. I refer to those things which hinder the renewing of the Spirit. “If any man be in Christ” says he, “let him be a new creature.” (2 Corinthians 5:17.) That is, if any man wishes to be considered as belonging to the kingdom of Christ, let him be created anew by the Spirit of God; let him not live any longer to himself or to the world, but let him be raised up to “newness of life.” (Romans 6:4.) His reasons for concluding that neither circumcision nor uncircumcision is of any importance, have been already considered. The truth of the gospel swallows up, and brings to nought, all the shadows of the law. "

"And upon the Israel of God (101) This is an indirect ridicule of the vain boasting of the false apostles, who vaunted of being the descendants of Abraham according to the flesh. There are two classes who bear this name, a pretended Israel, which appears to be so in the sight of men, — and the Israel of God. Circumcision was a disguise before men, but regeneration is a truth before God. In a word, he gives the appellation of the Israel of God to those whom he formerly denominated the children of Abraham by faith, (Galatians 3:29,) and thus includes all believers, whether Jews or Gentiles, who were united into one church. On the contrary, the name and lineage are the sole boast of Israel according to the flesh; and this led the apostle to argue in the Epistle to the Romans, that “they are not all Israel which are of Israel, neither because they are the seed of Abraham, are they all children.” (Romans 9:6.) "