Transforming Conversion

Rethinking the Language and Contours of Christian Initiation

Smith, Gordon T.

• Éditeur: Baker Academic
• Année: 2010
• ISBN:
  9781441212382
• Sujet: Theologie & Religion
• Sous-sujet: Christliche Theologie

This volume offers much-needed theological reflection on the phenomenon of conversion and transformation. Gordon Smith provides a robust evaluation that covers the broad range of thinking about conversion across Christian traditions and addresses global contexts. Smith contends that both in the church and in discussions about contemporary mission, the language of conversion inherited from revivalism is inadequate in helping to navigate the questions that shape how we do church, how we approach faith formation, how evangelism is integrated into congregational life, and how we witness to the faith in non-Christian environments. We must rethink the nature of the church in light of how people actually come to faith in Christ. After drawing on ancient and pre-revivalist wisdom on conversion, Smith delineates the contours of conversion and Christian initiation for today's church. He concludes by discussing the art of spiritual autobiography and what it means to be a congregation.

1

The Language of Conversion

Revivalism and the Evangelical Experience

What is the biblical vision of conversion, and how is this reflected in the actual experience of those who come to faith in Christ Jesus? What implications does this have for our understanding of the church and the ministry of the church? What implications does this have for our understanding of the actual character of the Christian life as a whole? The challenge is clear: to think theologically about conversion, to ask What is its fundamental character?

How we think and speak of conversion matters deeply, for conversion is the genesis, the point of departure for the rest of our Christian life. Our conversion establishes the contours for our experience of God and of the salvation of God. The whole of our Christian experience is the working out of the full meaning and implication of our conversion. To live in truth is to act in the world in a manner consistent with or at least reflecting our conversion. Therefore, it only makes sense that we should give attention, intentionally and theologically, to what it means to come to faith. This requires that we establish a clearly outlined, theologically informed, and consistent understanding of conversion.¹

We need an outline of the nature and character of conversion that has internal congruence but also congruence with our own experience. With this outline in mind, we should be able to understand and interpret our own experience, to strengthen and deepen that experience, and to assure ourselves that our experience leads to transformation. The apostle Paul frequently appeals to the conversion experience of his readers as a basic and elemental point of departure for his teaching about the Christian life.

Thinking theologically about conversion requires language; language provides us with meaning and structure for our understanding. Yet this is precisely where we—I speak here as an evangelical Christian—have a problem. For many evangelicals, the language of conversion that permeates the public life, worship, and witness of the church does not reflect their own experience. They feel distant or alienated from their own experience because it does not fit the pattern of what they believe a conversion should look or feel like. This leads them to wonder whether their experience is legitimate. However, if our experience of conversion does not fit the language we use to describe it, then we are not speaking the truth about the way in which God works in the life of individuals or the congregation as a whole.

An additional complication flows from this: if our language about conversion does not portray how people actually become Christians, our approach to evangelism will not correspond to the ways in which the Spirit brings people to faith in Christ Jesus. Evangelism is vital to the life of the church and to our growth as Christian believers, and our approach to evangelism must be congruent with the way in which the Spirit of God draws women and men into the kingdom of the Lord Jesus Christ.

Many rightly observe that the language and theology of conversion that permeates our evangelical psyche is not so much that of the New Testament as it is the language and theology (and the premises) of revivalism. As a religious movement, revivalism is heir to both the seventeenth-century Puritans and the renewal movements of the eighteenth century. Yet revivalism largely emerged in the nineteenth century and was broadly institutionalized in major conservative denominations in North America and within many parachurch and mission agencies, which then expanded the movement within North America and globally. Contemporary Christianity is greatly indebted to this movement; it would be hard to conceive of the global presence of the Christian faith if it were not for the mission agencies whose vision for evangelism was fueled by this particular understanding of both the need for and the character of conversion. An extraordinary number of Christians today have come to faith through the witness of those who are heirs to this movement.

The revivalist heritage includes two invaluable affirmations. First, it stresses that conversion is necessary and possible. Revivalism affirms the reality of the human predicament and that the only hope for humankind is a radical inbreaking of divine grace: no self-help program will resolve the human predicament. Our only hope is conversion, and conversion is possible. Thus there is a deep hopefulness to this spiritual heritage: evil does not have the last word. Second, the revivalist heritage appropriately emphasizes the need for people to take personal responsibility for their lives and for their response to the claims of the gospel. When this emphasis is not located within a broader appreciation of divine sovereignty and initiative, the result can easily be a distorted understanding of human agency. Nevertheless, we can and must affirm this insistence on human responsibility.

Though this movement has given contemporary Christians much for which to be thankful, it has also left us with some baggage—in particular, a way of speaking about conversion and religious experience that is problematic in many respects. It is urgent that we identify this language and seek a thorough rethinking of the way in which we speak about the experience of conversion and about the Christian life as a whole. Revivalism’s language of conversion permeates evangelicalism in at least twelve ways.

1. Conversion and Salvation Confused

One of the noteworthy features of the language of revivalism is that the words conversion and salvation are used synonymously. To be converted is to be saved; to be saved is to be converted. This means, for example, that those within the movement are inclined to use the language of salvation almost entirely in the past tense (one is “saved”), and this reference to being saved is directly linked to some action that the person in question has taken. A person has prayed a prayer or has “accepted Christ into one’s heart” and is now, as of that action, “saved.” This emphasis on right words and intentions leads many to believe that, having done it right and simply, they are “good to go.” They can be “assured” that they are children of God.

The problem with this is twofold. First, it represents an overly narrow conception of the salvation of God. No doubt some New Testament language does highlight the reality that through a conversion experience one has confidence that one is a child of God, but other aspects of salvation language in the New Testament are overlooked or downplayed. As a result, evangelicals have consistently struggled with Pauline language that speaks of “work[ing] out your own salvation with fear and trembling” (Phil. 2:12–13) or that speaks of salvation as a future experience. Yes, past-tense language is there (for example, Paul speaks in Titus 3:5 of the day in which God “saved us”), but this is only one aspect of the language of salvation in the New Testament.

There is a second and even greater problem here, though this one-dimensional view of salvation is problem enough! Within revivalism, not only is the word salvation used almost exclusively in the past tense, but it also is consistently linked with human activity: one is saved when one prays the so-called “sinner’s prayer” or when one, to use other language typical of the tradition, “receives Christ into one’s heart.” When one does these things, one is declared to be “saved,” so much so that one can ask another, “When were you saved?” The acceptable answer is to identify a time when the particular human action or decision was made.

Although the tradition rightly seeks to emphasize the importance of human agency (“What must we do to be saved?”; cf. Acts 16:30) and appropriately affirms that our actions matter, the evangelical heritage has not adequately sustained the vision of conversion as a human act in response to the gracious initiative of God. Conversion is certainly human activity, but God alone saves. This is why it is so important that the words conversion and salvation not be viewed as synonymous: salvation is the work of God; conversion is a human response to the divine initiative.

The revivalist tendency to combine these two ideas was driven, in part, by the desire to provide a basis for assurance: how is one to know that one is saved, accepted, forgiven, justified? While we understandably long to know, with confidence, that we are children of God, the route to this confidence is not by linking the salvation of God to a human choice, the action of choosing God. Conversion is about choosing, and human actions and responses matter, but assurance of salvation arises from the interplay of a number of factors, which we shall examine in detail later. For now, we simply note this problematic merging of two ideas that, though intimately linked, need to be kept distinct. The one, salvation, is the work of God; the other, conversion, is a human response to the saving initiative of God.

2. The Emphasis on Human Volition

Within revivalism, the language of conversion focuses on volition, an emphasis inherited, at least in part, from the Puritans. For the revivalist, the heart of the human predicament is the human will, which is in rebellion against God, and salvation comes when we surrender our rebellious will to the will of God. If the essence of sin is rebellion (a refusal to obey God), then the essence of life and holiness is a meek submission of the will (the ideal state being one of compliance with the will of God).

From this perspective, to become a Christian is thus to make a decision, which is specifically the surrender of the will. A corollary to this is that any subsequent problem in the Christian life can be attributed to an “unsurrendered will.” For many Christians who grew up in this movement, the recurring question was “Is your all on the altar?” And they were repeatedly reminded that freedom and life come with submission. Revivalist preachers, then, really have only one question for the non-Christian, “Will you surrender your life to God?” and one for the Christian, “Will you rededicate your life to God?”

The movement needs to be commended for understanding that, as Bob Dylan (1979) put it, “You’ve gotta serve somebody” and that, as the apostle Paul makes clear in Romans 6, we are either slaves of sin or slaves of righteousness. They grasped that our only hope for transformation is to present ourselves to God (Rom. 12:1). However, a one-dimensional perspective on the human person that too closely links our salvation and ultimate transformation with our will can easily cause those within the tradition to think that they are transformed by the surrender of the will rather than by the renewal of the mind (Rom. 12:2). Such a perspective discounts the significant place that the intellect and the affections have in human transformation.

When we view the human will as itself a problem, as the great threat to the Christian life, then the only hope for getting children to submit to God is to first teach them to submit to their parents and other authority figures. The revivalists apparently inherited this view from their Puritan fathers and mothers, who believed that the chief task in raising children was to break their will, because the will was viewed as the problem. Good children, then, were obedient children, meaning compliant children. In this environment, any proclivity toward independence or mischievousness or creativity, or any threat to parental authority, was quickly branded as rebellion, the greatest possible affront to God.

A popular contemporary book on child raising that reflects the revivalist heritage actually focuses on what is termed a “strong will” and speaks of the “strong-willed child” as an unfortunate problem and challenge. The implication surely is that if the child has a strong will, then it will be a little tougher to “break.” All of this implies that what parents in the revivalist tradition want is nice, compliant children.

Ironically, we observe that one aspect of the genius of the great saints in the biblical narrative and in the history of the church was the power of their will. Their strength of character was matched by their strength of will and by their capacity to engage God with this strength of will. Surely what young people need as they head into the cauldron of peer pressure in high school is strength of will. The will does indeed need to be challenged and directed, but having a strong will is not, in itself, a problem, and the heart of parenting is surely not to “break” this will.

3. Conversion Is Punctiliar

The emphasis on volition leads us to what is perhaps most noteworthy in the revivalist perspective on conversion. The language of salvation and volition (or surrender) is all wrapped up in the assumption that conversion is punctiliar. You can date it. You can mark it. You can know when you were saved, because you know the exact moment when you prayed what is typically called “the sinner’s prayer.” Preachers can count conversions, if they have more than one “decision,” and conversion is linked to this “decision.” Conversion is punctiliar, and salvation is punctiliar. They are tied to the moment in which one made the decision, said the prayer, and thereby “accepted Jesus into one’s heart.”

Yet revivalism fails to appreciate the complexity of the human person and the complexity of religious experience. Despite the depth of the human predicament, despite the complex character of human emotions and pain, and despite the deep ambiguities of life, revivalism expects that a person can suddenly become a Christian. It also expects that this act can be recorded, measured, and counted. The assumed simplicity of conversion has often meant that one could identify how many people became Christians in this place at this time or over this period of time. Yet if religious experience is more ambiguous and complex, it means that this language of conversion does not enable us to speak accurately about what it means to become a Christian, what it looks like, what it feels like.

Without doubt, the greatest problem with the assumption that conversion is punctiliar is that it rarely ever is. Many people do not have a language with which to speak meaningfully about their own spiritual experience for the simple reason that they have not experienced conversion as a punctiliar event in their lives. Whether they are second-generation Christians (more on this below) or whether their journey to faith and of faith does not fit the mold, they do not know how to tell their story, how to give expression to their encounter with God’s grace. J. I. Packer states it well:

Conversion itself is a process. It can be spoken of as a single act of turning in the same way that consuming several dishes and drinks can be spoken of as a single act of dining, . . . and revivalism encourages us to think of a simple, all-embracing, momentary crisis as its standard form. But conversion . . . is best understood if viewed as a complex process that for adults ordinarily involves the following: thinking and re-thinking; doubting and overcoming doubts; soul-searching and self-admonition; struggle against feelings of guilt and shame; and concern as to what realistic following of Christ might mean.²

Most, if not all, conversions are actually a series of events—often a complex development over time, perhaps even several years. Yet for many Christian communities, there seems to be no way to speak meaningfully about believers’ experiences of coming to faith. Further, the proclivity toward thinking of conversion as singular and punctiliar has been matched by an assumption that the power of divine grace is evident precisely in the drama of the moment. There is a corresponding failure to appreciate the wonder of the Spirit, who often works slowly and incrementally in the natural course and context of our lives, bringing about God’s saving purposes.³

In the late 1980s and early 1990s, a British study of conversion experiences came to the following remarkable conclusion: “The gradual process is the way in which the majority of people discover God and the average time taken is about four years: models of evangelism which can help people along the pathway are needed.”⁴ What we urgently need is a language of conversion that accounts for the process—often an extended process—by which a person comes to faith; only then can we develop an understanding of congregational life and evangelism that is congruent and consistent with the way that the Spirit is actually bringing women and men to faith in Christ.

4. Ambivalence about the Intellect, If Not Actual Anti-intellectualism

When we talk about “the scandal of the evangelical mind,”⁵ we are not speaking of the Puritans, Jonathan Edwards, or John Wesley, and most certainly we are not referring to the Reformers. The evangelical theological and spiritual heritage is actually known for its deep commitment to the life of the mind, the vital place of good scholarship in Christian mission and witness, and the importance of teaching, study, and learning for the health and well-being of the church. But we now live in an era of evangelicalism when the devoted scholar is viewed almost as an oxymoron. On one side are those who do not appreciate that the best scholarship is informed by prayer, and on the other are those who do not recognize that prayer and worship must be informed by good scholarship and that study, learning, and libraries are vital to the health and vitality of the church.

We have a generation of Christians who do not appreciate what it means to love God with one’s whole mind, who do not see that transformation comes through the renewal of the mind and that Christian mission is about taking “every thought captive to obey Christ” (2 Cor. 10:5). Contemporary worship now routinely features songs that foster a particular way of feeling good without attention to whether we are singing as intelligent people. The great hymns of the faith, which are substantial expressions that engage heart and mind, are now set aside for musical offerings that are trite and sentimental. As one pastor put it to me, our music is “happy clappy,” but it has little substance. We need to acknowledge the huge part that the revivalist heritage has played in this.

We should also acknowledge that this downplaying of the life of the mind has fostered a corresponding elevation of the place of emotions and affections in religious experience. Whenever we seek to incite a particular emotional response without reference to understanding and good doctrine, we are being manipulative, using emotion to achieve a particular end—whether a good feeling in the worship service or the makin...