Difference between revisions of "Conversion"

<p> A change from one state to another. Conversion may be </p> <p> 1. Merely external, or that which consists only in an outward reformation. </p> <p> 2. Doctrinal, or a change of sentiments. </p> <p> 3. Saving, which consists in the renovation of the heart and life, or a turning from the power of sin and Satan unto God, &nbsp;Acts 26:18 . and is produced by the influence of [[Divine]] grace on the soul. </p> <p> 4. Sometimes it is put for restoration, as in the case of Peter, &nbsp;Luke 22:32 . The instrumental cause of conversion is usually the ministry of the word; though sometimes it is produced by reading, by serious and appropriate conversation sanctified afflictions, &c. "Conversion, " says the great Charnock, "is to be distinguished from regeneration thus Regeneration is a spiritual change; conversion is a spiritual motion: in regeneration there is a power conferred; conversion is the exercise of this power: in regeneration there is given us a principle to turn; conversion is our actual turning. </p> <p> In the covenant, God's putting his Spirit into us is distinguished from our walking in his statutes from the first step we take in the way of God, and is set down as the cause of our motion, &nbsp;Ezekiel 36:27 . In renewing us, God gives us a power; in converting us, he excites that power. Men are naturally dead, and have a stone upon them: regeneration is a rolling away the stone from the heart, and a raising to newness of life; and then conversion is as natural to a regenerate man as motion is to a lively body. A principle of activity will produce action. In regeneration, man is wholly passive; in conversion, he is active. The first reviving us is wholly the act of God, without any concurrence of the creature; but after we are revived we do actively and voluntarily live in his sight. Regeneration is the motion of God in the creature; conversion is the motion of the creature to God, by virtue of that first principle: from this principle all the acts of believing, repenting, mortifying, quickening do spring. In all these a man is active; in the other he is merely passive." Conversion evidences itself by ardent love to God, &nbsp;Psalms 73:25 . delight in his people, &nbsp;John 13:35 . attendance on his ordinances, &nbsp;Psalms 27:4 . confidence in his promises, &nbsp;Psalms 9:10 . abhorrence of self, and renunciation of the world, &nbsp;Job 42:5 . &nbsp;James 4:4 . submission to his authority, and uniform obedience to his word, &nbsp;Matthew 7:20 . </p> <p> See [[Calling, Regeneration]]  </p>

<p> ''''' kon ''''' - ''''' vûr´shun ''''' : </p> I. The Words "Conversion," "Convert," in Biblical Usage <p> 1. In the English Bible </p> <p> The noun "conversion" (ἐπιστροφή , <i> ''''' epistrophḗ ''''' </i> ) occurs in only one passage in the Bible, "They passed through both [[Phoenicia]] and Samaria, declaring the conversion of the Gentiles" (&nbsp;Acts 15:3 ). Derived forms of the verb "convert" are used in the Revised Version (British and American) in &nbsp;James 5:19 , "convert," "converteth" (&nbsp;James 5:20 ), "converted" (&nbsp;Psalm 51:13 , margin "return"), "converts" (&nbsp;Isaiah 1:27 , margin "they that return"). In other instances where the King James Version uses forms of the verb "convert" the Revised Version (British and American) employs "turn again" (&nbsp;Isaiah 6:10; &nbsp;Luke 22:32; &nbsp;Acts 3:19 ), or "turn" (&nbsp;Isaiah 60:5; &nbsp;Matthew 13:15; &nbsp;Matthew 18:3; &nbsp;Mark 4:12; &nbsp;John 12:40; &nbsp;Acts 28:27 ). In &nbsp;Psalm 19:7 the reading of the King James Version, "The law of the Lord is perfect, converting the soul," has been changed by the revisers into "restoring the soul." The words commonly used in the English Bible as equivalent with the Hebrew and Greek terms are "turn," "return," "turn back," "turn again" (compare &nbsp; Deuteronomy 4:30; &nbsp;Isaiah 55:7; &nbsp;Jeremiah 3:12; &nbsp;Jeremiah 25:5; &nbsp;Jeremiah 35:15; &nbsp;Ezekiel 18:21-23; &nbsp;Ezekiel 33:11; &nbsp;Malachi 3:7 ). Thus "convert" is synonymous with "turn," and "conversion" with "turning." </p> <p> 2. In the Old Testament </p> <p> The principal Hebrew word is :שׁוּב , <i> ''''' shubh ''''' </i> ; other words are פנה , <i> ''''' pānāh ''''' </i> , הפך , <i> ''''' hāphakh ''''' </i> , סבב , <i> ''''' ṣābhabh ''''' </i> , in Hiphil. They are used (1) in the literal sense, for instance, &nbsp;Genesis 14:7; &nbsp;Deuteronomy 17:16; &nbsp;Psalm 56:9; &nbsp;Isaiah 38:8 . (2) In the later prophetical writings the verb <i> ''''' shūbh ''''' </i> refers, both in the Qal and Hiphil forms, to the return from the captivity (&nbsp;Isaiah 1:27; &nbsp;Jeremiah 29:14; &nbsp;Jeremiah 30:3; &nbsp;Ezekiel 16:53; &nbsp;Zephaniah 2:7 ). (3) In the figurative, ethical or religious sense ( <i> a </i> ) from God (&nbsp;Numbers 14:43; &nbsp;1 Samuel 15:11; &nbsp;1 Kings 9:6 ); ( <i> b </i> ) more frequently to turn back to God (&nbsp;1 Samuel 7:3; &nbsp;1 Kings 8:33; &nbsp;Isaiah 19:22; &nbsp;Joel 2:12; &nbsp;Amos 4:6; &nbsp;Hosea 6:11; &nbsp;Hosea 7:10 ). </p> <p> 3. In the New Testament </p> <p> The words used in the [[Septuagint]] and New Testament are στρέφειν , <i> ''''' stréphein ''''' </i> , and its compounds, ἀπο , <i> ''''' apostr ''''' </i> ., ἀνα , <i> ''''' anastr ''''' </i> ., ἐπανα , <i> ''''' epanastr ''''' </i> ., ὑπο , <i> ''''' hupostr ''''' </i> ., and especially ἐπιστρέφειν , <i> ''''' epistréphein ''''' </i> ̌ . The latter word occurs 39 times in the New Testament. It is used (1) in the literal sense in &nbsp;Matthew 9:22; &nbsp;Matthew 10:13; &nbsp;Matthew 24:18; &nbsp;Acts 9:40; &nbsp;Acts 15:36 , etc.; (2) in the figurative sense, in transitive form. (&nbsp;Luke 1:16 f; &nbsp; James 5:19 f). In &nbsp; Galatians 4:9 and &nbsp; 2 Peter 2:21 it denotes to turn from the right way to the wrong. The opposite meaning, to turn from the wrong way to the right, we find in &nbsp; Luke 22:32; &nbsp;Acts 9:35; &nbsp;Acts 11:21; &nbsp;Acts 14:15; &nbsp;Acts 15:19; &nbsp;Acts 26:18; &nbsp;2 Corinthians 3:16; &nbsp;1 Thessalonians 1:9; &nbsp;1 Peter 2:25 . In connection with <i> ''''' metanoeı́n ''''' </i> , "repent," it is used in &nbsp;Acts 3:19; &nbsp;Acts 26:20 . The root word <i> ''''' strephein ''''' </i> is used in the figurative sense in &nbsp;Matthew 18:3; &nbsp;John 12:40 . Septuagint and Textus Receptus of the New Testament have here <i> ''''' epistrephein ''''' </i> ̌ . </p> II. The [[Doctrine]] <p> While the words "conversion" and "convert" do not occur frequently in our English Bible the teaching contained therein is fundamental in Christian doctrine. From the words themselves it is not possible to derive a clearly defined doctrine of conversion; the materials for the construction of the doctrine must be gathered from the tenor of Biblical teaching. </p> <p> 1. Vague Use of the Word </p> <p> There is a good deal of vagueness in the modern use of the term. By some writers it is used in "a very general way to stand for the whole series of manifestations just preceding, accompanying, and immediately following the apparent sudden changes of character involved" (E.D. Starbuck, <i> The [[Psychology]] of [[Religion]] </i> , 21). "'To be converted,' 'to be regenerated,' 'to receive grace,' 'to experience religion,' 'to gain an assurance,' are so many phrases which denote the process, gradual or sudden, by which a self, hitherto divided and consciously wrong, inferior and unhappy, becomes unified and consciously right, superior and happy in consequence of its hold upon religious realities. This at least is what conversion signifies in general terms" (William James, <i> The Varieties of [[Religious]] [[Experience]] </i> , 189). In this general, vague way the term is used not only by psychologists, but also by theological writers and in common religious parlance. A converted man is a Christian, a believer, a man who has religion, who has experienced regeneration. </p> <p> 2. Specific Meaning </p> <p> In its more restricted meaning the word denotes the action of man in the initial process of salvation as distinguished from the action of God. [[Justification]] and regeneration are purely Divine acts, repentance, faith, conversion are human acts although under the influence and by the power of the Divine agency. Thus, conversion denotes the human volition and act by which man in obedience to the Divine summons determines to change the course of his life and turns to God. Arrested by God's call man stops to think, turns about and heads the opposite way. This presupposes that the previous course was not directed toward God but away from Him. The instances of conversion related in the Bible show that the objective point toward which man's life was directed may be either the service of idols (&nbsp;1 Thessalonians 1:9 ) or a life of religious indifference, a self-centered life where material things engross the attention and deaden the sense of things spiritual (rich young ruler, &nbsp;Luke 18:22 ), or a life of sensuality, of open sin and shame (prodigal son, &nbsp;Luke 15:13 ) or even a mistaken way of serving God (Saul, &nbsp;Acts 26:9 ). Accordingly in conversion either the religious or the ethical element may predominate. The moral man who turns from self to God or, as Saul did, from an erroneous notion concerning God's will to a clear conception of his relation to God is more conscious of the religious factor. Conversion brings him into vital, conscious fellowship with God through Jesus Christ. The immoral man who is awakened to a realization of the holiness of God, of the demands of His law, and of his own sin and guilt is more conscious of the outward change in his manner of life. The ethical change is the more outstanding fact in his experience, although it can never be separated from the religious experience of the changed relation to God. </p> <p> 3. Mode </p> <p> The mode of conversion varies greatly according to the former course of life. It may be a sudden crisis in the moral and intellectual life. This is very frequently the case in the experience of heathen who turn from the worship of idols to faith in Jesus Christ. A sudden crisis is frequently witnessed in the case of persons who, having lived a life of flagrant sin, renounce their former life. Conversion to them means a complete revolution in their thoughts, feelings and outward manner of life. In other instances conversion appears to be the climax of prolonged conflict for supremacy of divergent motives; and, again, it may be the goal of a gradual growth, the consummation of a process of discerning ever more clearly and yielding ever more definitely and Thus experiencing ever more vitally truths which have been implanted and nurtured by Christian training. This process results in the conscious acceptance of Jesus Christ as the personal [[Saviour]] and in the consecration of life to His service. Thus conversion may be an instantaneous act, or a process which is more or less prolonged. The latter is more frequently seen in the case of children and young people who have grown up in Christian families and have received the benefit of Christian training. No conversions of this kind are recorded in the New Testament. This may be explained by the fact that most of our New Testament writings are addressed to the first generation of Christians, to men and women who were raised in [[Jewish]] legalism or heathen idolatry, and who turned to Christ after they had passed the age of adolescence. The religious life of their children as distinguished in its mode and manifestations from that of the adults does not appear to have been a matter of discussion or a source of perplexity so as to call forth specific instruction. </p> <p> 4. Conversion and Psychology </p> <p> Conversion comprises the characteristics both of repentance and of faith. Repentance is conversion viewed from its starting-point, the turning <i> from </i> the former life; faith indicates the objective point of conversion, the turning <i> to </i> God. </p> <p> Of late the psychology of conversion has been carefully studied and elaborately treated by psychologists. Much valuable material has been gathered. It is shown that certain periods of adolescent life are particularly susceptible to religious influences (compare G. Stanley Hall, <i> Adolescence </i> , II, chapter xiv; E.D. Starbuck, <i> Psychology of Religion </i> , etc.). Yet conversion cannot be explained as a natural process, conditioned by physiological changes in the adolescent, especially by approaching puberty. The laws of psychology are certainly God's laws as much as all other laws of Nature, and His Spirit works in harmony with His own laws. But in genuine conversion there is always at work in a direct and immediate manner the Spirit of God to which man, be he adolescent or adult, consciously responds. Any attempt to explain conversion by eliminating the direct working of the Divine Spirit falls short of the mark. See Regeneration; Repentance . </p> Literature <p> See Regeneration . </p>

<p> a theological term, used to denote the "turning" of a sinner to God. It occurs in &nbsp;Acts 15:3 ("declaring the conversion [ '''''Ἐπιστροφή''''' ] of the Gentiles"). The verb '''''Ἐπιστρέφω''''' is used in the N. T, actively in the sense of turning or converting others (&nbsp;Luke 1:16, et al.); intransitively, in the sense of "turning back," "returning;" and tropically, to denote "turning to good," "to be converted" (&nbsp;Luke 22:32, "when thou art converted, strengthen the brethren"). In general, the word is used to designate the "turning of men from darkness unto light, and from the power of Satan unto God" (&nbsp;Acts 26:18.) In a general sense, heathens or infidels are," converted" when they abandon paganism or unbelief, and embrace the Christian faith; and men in general are properly said to be "converted" when they are brought to a change of life through the influence of divine grace upon the soul. </p> <p> Specifically, then, conversion may be said to be that change in the thoughts, desires, dispositions, and life of a sinner which is brought about when the Holy Ghost enters the heart as the result of the exercise of a saving faith in the atonement, by which the sinner is justified. The process by which this great change is effected is this: The sinner is convinced of sin by the Holy Spirit; he exercises a penitent faith in Christ as his Savior; God immediately justifies him, the Holy Spirit attests to the penitent the fact of his pardon, and instantly sheds abroad the love of God in the heart, when all things are indeed new" (Farrar, Biblical Dictionary, s.v.). </p> <p> The word is also used, in a narrower sense, to denote the "voluntary act of the soul consciously embracing Christ in faith;" and in this sense it is to be distinguished from regeneration, which is "a second creation," wrought only by the Spirit of God. Kling, in Herzog, Real-Encyklopadie (s.v. Bekehrung), gives the following statement of the relations between God and man in the whole work of conversion: "It is not a purely personal act of man (&nbsp;Jeremiah 31:18, [[Turn]] thou me and I shall be turned), but includes both the divine act and the human. Conviction, calling, and justification are of God. The Word of God declares God's will convincingly in the law, and offers salvation through faith in Christ in the Gospel. In Christ law and [[Gospel]] are united. None of these divine acts preclude man's activity (&nbsp;Philippians 2:12, Work out your own salvation, etc.).... The truth lies midway between that extreme, on the one hand, which teaches that the will of man is entirely absorbed by the grace of God, and that false Synergism, on the other, which conceives man's will as capable of action, in the work of conversion, without the in working. of divine grace." </p> <p> [[Wesley]] (Letter to [[Bishop]] Lavington, Works, v. 368) remarks: "Conversion is a term I very rarely use, because it rarely occurs in the N.T." Lavington had spoken of Wesley's idea of conversion as "to start up perfect men at once." "Indeed, sir," replies Wesley, "it is not. A man is usually converted before he is a perfect man. It is probable most of those Ephesians to whom St. Paul directed his epistles were converted, yet they were not come (few, if any) to a perfect man, to the measure of the stature of the fullness of Christ." (See Repentance); (See Regeneration). </p>