What is Conversion?
In the words of John G. Stackhouse, Jr. theologians speak of conversion as having multiple stages:
Just when that line is crossed it may not be evident to anyone but God--including the subject himself or herself; and having once embarked on the path of discipleship, one must press on to the fully converted life, not daring to rest on one's status of "already saved," but rejoicing in that status as the grounds for cooperating with God so as to "become saved" in the sense of final maturation.
More Than Changing One's Mind
Intellectually, one believes prepositions one did not before: about God, about the world, about onself, about the purpose of things, and so on. Christianity is not merely a metaphysic or metanarrative, to be sure, but it involves both of these elements.
Morally, one has a different sense of what counts as good and evil, what one ought or ought not to do. Some favourite thoughts, words, or actions are now seen to be empty or even wrong, while thoughts, words or actions that in the past seemed vacuous at best and perverse at worst now shine with holiness. Sexual purity, for example, now is blessedly imperative whereas before it might have been quaint at best and repressive at worst. Forgiveness is now seen as divine strength, whereas before it might have seemed subhuman weakness.
Emotionally, one loves what one used to hate or ignore; one shuns former pleasures as toxic and wasteful. One cares about God, other people, the rest of the planet, and oneself in a way one didn't before. Indeed, the fundamental laws of both Christianity and its Jewish antecedent rest on love for God and for one's neighbour, and love entails correct emotion along with correct activity.
Aesthetically, one finds beauty where one once saw nothing worthwhile at all, or perhaps even something repellent. Wizened nuns are no longer objects of callous humour but angels of radiant simplicity and joy. One also now turns away from what used to fascinate and impress. The hottest car, clothes, and condo now look merely garish and silly.
Spiritually, one is sensitive and open to God, yes, but also to spiritual needs and gifts of other people. One takes seriously the spiritual dimension of earthly struggles and blessings. One responds to challenges with prayer as well as with whatever else is required.
Finally, one treats the physical world differently, valuing it highly as God's good creation, caring for it as a creation that has suffered form human sin, and regarding it as nonetheless secondary to the surpassing worth of God and God's concerns. Thus one tries to keep one's own body healthy, to keep one's property as sound as as lovely as one can, and to support the care of other parts of creation, without elevating any of these good creatures over God himself.
All of these changes, furthermore, are changes that take place within the individual, within one's own consciousness. But conversion entails more than that. There is a relational conversion as well: toward God, of course, but also toward the self, the world, and the church. One might have little to do with the church before; one might have idolized or exploited the world before; one might have had, and probably did have, an improper and unhealthy self-image before. Christian conversion ultimately means drawing into proper line and balance all of these relationships in the beautiful complex of shalom.
Christian conversion, therefore, amounts to a new outlook on everything; a new attitude toward and motivation in everything; and a new relationship toward everyone. Conversion doesn't mean an entirely new way of life, of course, as if non-Christians know nothing of truth, goodness, and beauty, and nothing of God. Christians share with their neighbours many overlapping values and concerns because God has been generous with his gifts to everyone. And the Christian carries over into their new life all of what was truly good in their life before. But the core of one's life is now oriented directly toward the worship and service of God in the person of Jesus Christ. Thus the Christian is, in that fundamental sense, a new person.¹
- Repentance (recognition and regret)
- Regeneration (a new start)
- Sanctification (getting closer and closer to the goal), and
- Glorification (arriving at the final destination)
Just when that line is crossed it may not be evident to anyone but God--including the subject himself or herself; and having once embarked on the path of discipleship, one must press on to the fully converted life, not daring to rest on one's status of "already saved," but rejoicing in that status as the grounds for cooperating with God so as to "become saved" in the sense of final maturation.
More Than Changing One's Mind
Intellectually, one believes prepositions one did not before: about God, about the world, about onself, about the purpose of things, and so on. Christianity is not merely a metaphysic or metanarrative, to be sure, but it involves both of these elements.
Morally, one has a different sense of what counts as good and evil, what one ought or ought not to do. Some favourite thoughts, words, or actions are now seen to be empty or even wrong, while thoughts, words or actions that in the past seemed vacuous at best and perverse at worst now shine with holiness. Sexual purity, for example, now is blessedly imperative whereas before it might have been quaint at best and repressive at worst. Forgiveness is now seen as divine strength, whereas before it might have seemed subhuman weakness.
Emotionally, one loves what one used to hate or ignore; one shuns former pleasures as toxic and wasteful. One cares about God, other people, the rest of the planet, and oneself in a way one didn't before. Indeed, the fundamental laws of both Christianity and its Jewish antecedent rest on love for God and for one's neighbour, and love entails correct emotion along with correct activity.
Aesthetically, one finds beauty where one once saw nothing worthwhile at all, or perhaps even something repellent. Wizened nuns are no longer objects of callous humour but angels of radiant simplicity and joy. One also now turns away from what used to fascinate and impress. The hottest car, clothes, and condo now look merely garish and silly.
Spiritually, one is sensitive and open to God, yes, but also to spiritual needs and gifts of other people. One takes seriously the spiritual dimension of earthly struggles and blessings. One responds to challenges with prayer as well as with whatever else is required.
Finally, one treats the physical world differently, valuing it highly as God's good creation, caring for it as a creation that has suffered form human sin, and regarding it as nonetheless secondary to the surpassing worth of God and God's concerns. Thus one tries to keep one's own body healthy, to keep one's property as sound as as lovely as one can, and to support the care of other parts of creation, without elevating any of these good creatures over God himself.
All of these changes, furthermore, are changes that take place within the individual, within one's own consciousness. But conversion entails more than that. There is a relational conversion as well: toward God, of course, but also toward the self, the world, and the church. One might have little to do with the church before; one might have idolized or exploited the world before; one might have had, and probably did have, an improper and unhealthy self-image before. Christian conversion ultimately means drawing into proper line and balance all of these relationships in the beautiful complex of shalom.
Christian conversion, therefore, amounts to a new outlook on everything; a new attitude toward and motivation in everything; and a new relationship toward everyone. Conversion doesn't mean an entirely new way of life, of course, as if non-Christians know nothing of truth, goodness, and beauty, and nothing of God. Christians share with their neighbours many overlapping values and concerns because God has been generous with his gifts to everyone. And the Christian carries over into their new life all of what was truly good in their life before. But the core of one's life is now oriented directly toward the worship and service of God in the person of Jesus Christ. Thus the Christian is, in that fundamental sense, a new person.¹
Can You Put This in Simple Terms?
Here is a simple illustration of our redemption made in Christ:
God puts our sin on him.
a) God punished him as if it was his sin. a) God treated him as if he lived your life. |
God puts his righteousness on us.
b) And now He looks at you and sees Jesus; sinless and perfect. b) And now because of that God treats you as if you were Christ. |
You Were Bought With a Price....Now You Are Called to Duty As a Slave to Christ!
If a Grain of Wheat Dies, It Bears Much Fruit (John 12:24-26)
by John Piper. © Desiring God. Website: desiringGod.org
Four Hard Things
That’s what it means to be a Christian, a disciple of Jesus. Jesus knew it would be hard. That's why he said in Matthew 7:14, "The gate is narrow and the way is hard, that leads to life, and those who find it are few." It’s hard to die. It’s hard to hate your life in this world. It’s hard to follow Jesus on the road that leads to the cross. It’s hard to take the role of a servant in a world of power.
But it is also glorious. So don’t miss this. If you are at the South site and you feel that five years is a long time to wait . . . and if you feel that a million dollars next week is not easy to imagine, remember this: the glory Jesus’ promises compensates for the hardness of it all. In fact, the glory turns the hardness into the most significant life imaginable.
Four Glorious Things
Don’t Miss This
So don't miss the glory and the overflowing joy in this hard life of being a Christian.
by John Piper. © Desiring God. Website: desiringGod.org
Four Hard Things
- Verse 24: the grain of wheat must die. "Unless the grain of wheat fall into the ground and die . . . " This is hard.
- Verse 25: Jesus calls us to hate our lives in this world. "He who loves his life loses it; and he who hates his life in this world . . . " This is hard.
- Verse 26a: Jesus calls us to follow him—on his Calvary road, leading to death. "If anyone serves me let him follow me . . . " This is hard.
- Finally, verse 26b: he calls us to serve him. “If anyone serves me.” To take the role of a waiter at his table to do his bidding, no matter what the demand or how lowly the status. This is hard.
That’s what it means to be a Christian, a disciple of Jesus. Jesus knew it would be hard. That's why he said in Matthew 7:14, "The gate is narrow and the way is hard, that leads to life, and those who find it are few." It’s hard to die. It’s hard to hate your life in this world. It’s hard to follow Jesus on the road that leads to the cross. It’s hard to take the role of a servant in a world of power.
But it is also glorious. So don’t miss this. If you are at the South site and you feel that five years is a long time to wait . . . and if you feel that a million dollars next week is not easy to imagine, remember this: the glory Jesus’ promises compensates for the hardness of it all. In fact, the glory turns the hardness into the most significant life imaginable.
Four Glorious Things
- Verse 24: Yes the seed must die, but "if it dies it bears much fruit." The death is not in vain. It is significant. It bears fruit.
- Verse 25: Yes, if we love our life, we will lose it; and yes, we must hate our life in this world. But why? What will be the outcome? That we may keep it to eternal life. "He who hates his life in this world shall keep it to life eternal." What we lay down for Christ he will put in our hands again with glory. You cannot out-sacrifice his resurrection generosity.
- Verse 26a: Yes, we must follow him to Calvary. But with what outcome? "And where I am, there shall my servant be." Jesus used those very words one other time (John 14:3), and he meant heaven: "I go to prepare a place for you that where I am there you may be also." If we follow him to Calvary, we will be with him in glory.
- Verse 26b: Yes, we must become his servants. But what does the Father do to his servants? "If anyone serves me, the Father will honor him."
Don’t Miss This
So don't miss the glory and the overflowing joy in this hard life of being a Christian.
- We die;
- we hate our lives in this world;
- we follow Jesus on the Calvary road;
- we become servants.
- We bear much fruit;
- we keep our lives for eternal life;
- we join Jesus where he is in glory;
- the Father honors us.
Conversion Does Not Come by Preaching
It Comes By The Holy Spirit of God
The Apostle Paul himself didn't convince everyone he addressed. The Lord Jesus Christ was crucified by people among whom those quite familiar with his teaching, and even on the mount of the Great Commissioning there were some who doubted (Matthew 28:17). Apologetics and all other such Christian speech cannot in fact accomplish very much when it comes to conversion. We can pause to recognize that we cannot effect conversion even in ourselves.
Among the most distinguished commentators on matters of the spirit was the eighteenth-century American pastor Johnathan Edwards. In his classic discussion of spiritual well-being, his Treatise on the Religious Affections, he writes:
Great use may be used of external arguments; they are not to be neglected, but highly prized and valued; for they may be greatly serviceable to awaken unbelievers, and bring them to serious consideration, and to confirm the faith of true saints: yea they may be in some respects subservient to the begetting of a saving faith in men. [Yet] . . . there is no spiritual conviction . . . but what arises form an apprenhension of the spiritual beauty and glory of divine things.
Such a direct apprehension is a gift meditated only by the Holy Spirit of God.²
References:
¹Humble Apologetics: Defending the Faith Today by John G. Stackhouse; p.78-80
²Ibid; p.82
The Apostle Paul himself didn't convince everyone he addressed. The Lord Jesus Christ was crucified by people among whom those quite familiar with his teaching, and even on the mount of the Great Commissioning there were some who doubted (Matthew 28:17). Apologetics and all other such Christian speech cannot in fact accomplish very much when it comes to conversion. We can pause to recognize that we cannot effect conversion even in ourselves.
Among the most distinguished commentators on matters of the spirit was the eighteenth-century American pastor Johnathan Edwards. In his classic discussion of spiritual well-being, his Treatise on the Religious Affections, he writes:
Great use may be used of external arguments; they are not to be neglected, but highly prized and valued; for they may be greatly serviceable to awaken unbelievers, and bring them to serious consideration, and to confirm the faith of true saints: yea they may be in some respects subservient to the begetting of a saving faith in men. [Yet] . . . there is no spiritual conviction . . . but what arises form an apprenhension of the spiritual beauty and glory of divine things.
Such a direct apprehension is a gift meditated only by the Holy Spirit of God.²
References:
¹Humble Apologetics: Defending the Faith Today by John G. Stackhouse; p.78-80
²Ibid; p.82
A Call to Repentance
Go to God by acknowledging your sin and accepting full responsibility for it. Repentance simply means changing your mind and going in a different direction--toward God instead of away from Him.
The next step is harder. Respond with gratitude for the Lord's chastisement. Every time believers fall into sin, God lovingly works to bring them back into a fellowship with Him. His discipline may be painful, but it's always good because it brings us to our senses and reconnects us with our Father.
The next step is harder. Respond with gratitude for the Lord's chastisement. Every time believers fall into sin, God lovingly works to bring them back into a fellowship with Him. His discipline may be painful, but it's always good because it brings us to our senses and reconnects us with our Father.