Gordon Smith states that “intentional reflection” on conversion has the “capacity to bring renewal and focus to our theological work”—and this hope for the reader is truly felt throughout the book (p10). Although the conversion experience is unique for each individual and “complex”, the author believes that there are “common elements” that can be drawn. Furthermore, the author is lead to conclude from his study “that Scripture calls for and assumes a conversion to Jesus Christ that includes seven distinct but inseparable elements” (p125). I would the point of “transfer of allegiance” instead to “love”. Jesus tells his followers, “everyone will know you are my disciples if you love one another” (John 13:35) and “anyone who loves me will obey my teaching” (John 14:23-24). Jesus left us with the command, “…teaching them to obey”… modeled in love.
Smith takes us through a historical look at: conversion in the Church, the conversion heritage that has been passed on to the American church today, and hearing specific historical conversion experiences described. We are brought to a place of reflecting on our own conversion experience—evaluating and critiquing it. Smith’s method of building each step is rather remarkable and I gained several insights. More than that, I was inspired to see others given an opportunity to reflect, discuss, and grow. So I introduced and taught the subject to an Adult Bible Fellowship group. My desire would be to do an eight-week study where individuals can listen to conversion experiences of others as they write their own conversion narrative based on the points deduced from the NT teaching Smith outlines.
I agree with the author’s premises with great passion—I believe the church is losing the language of conversion and it needs to be regained. And if we regained the possibilities for the church are mega-fold! I have seen “testimony time” be very formative in the church and somehow this opportunity needs to be given intentional time again in our fellowships.
I wondered when Smith wrote regarding revivalism if some of his bias came into play. I would have listed more of revivalism’s strengths and in calling people to make a decision for Christ. I hear the words of the Hebrew author telling us, “Today, if you hear his voice, do not harden you hearts...” and Paul insured the Corinthians “now is the day of salvation” (3:7, 15; 4:7; 2 Cor. 6:2). If we discern God’s move in the service towards a response of some kind, shouldn’t we obey? I do believe the church is to be given more to intentionally discerning God’s work and developing discerning minds.
Smith also takes issue regarding “the emphasis on human actions as precipitating the work of God” (p98). What are the rules for this? What is it called when we believe God’s promises and act on them? Smith states later we could “lay hands on” believers and “pray for them to receive the Holy Spirit”(p202)—is this precipitating? “The church has always affirmed the value of a formal, intentional act, symbolized by the laying on of hands” (p202). Would affirming an altar call with reciting a prayer be outside of the qualities of formal, intentional action and the symbolic?
Question: Can Finney be revisited and instead of the “focus” going “awry” towards subjectivity to instead see revivalism move with the Church having her responsibility of transformation left intact? (p98). The flaw in revivalism I see (as recounted by Smith) is The Church dropped the proverbial ball in the opportunity to be not just the hospital midwife but the older sister and brother. Revivalism at least took conversion seriously as the author desired.
I am excited at the thought of our being in a “momentous transition” that offers us “opportunity to consider how culture shapes and influences religious experience” (p101). Like the King James Version, the USA has been transformational in bringing the Gospel to a global level. But the USA must now give way to “newer translations” and “rethink the nature of religious experience in general and conversion in particular” (p101).
I will continue to chew on the author’s thoughts of youth ministry and the conversion experience. Having 4 children of my own, it will be interesting to see how Christ is shaped in them and how God calls them as 3rd generation Christians. If the family is such a place of consecration that it has sanctifying power by God as Paul states (1 Cor. 7:14), would the church also have this surrogate power over those who are “coming to faith”? And if this is true, would all be welcome to the Lord’s Table? I see Smith’s book as a touchstone for ministry to emerging generations.