If you study the history of American Christianity, as I have been doing over the past couple of months, one of the themes that appears again and again is the emphasis on conversion. It is not an emphasis that has faded over time, either—even today many Christians continue to hold to the idea that one must have a definable moment of conversion followed by a decision on their part to follow Christ in order to legitimately be considered a Christian.

In the 18th and 19th century, during a period of revivalism, men like Charles Finney made this emphasis the cornerstone of their preaching. These preachers would constantly urge their listeners to make a decision to follow Christ in the hopes of seeing many conversions take place on the spot, much like the modern "altar call." Predictably, there was strong reaction against this from certain quarters. Back in 1902, for example, the Reformed Church in the United States had published an edition of the Heidelberg Catechism (rather unoriginally titled The Heidelberg Catechism of the Reformed Church in the United States, 20th Century Edition) in which it was made clear that while some people would legitimately be able to point to a time when they first believed, this was not something that every Christian had to articulate (contrary to the opinion of Finney, et. al.). Under the heading "On Confirmation, Catechism, and Conversion," was this:

What are the qualifications for full [communicant] membership?

Answer: an intelligent, cheerful, humble, sincere, earnest 'yes' to the three confirmation vows of repentance, faith, and obedience.

Need I tell you that this fitness is conversion? Some persons, not understanding our church life and customs, foolishly think that we confirm our young people no matter what their state of mind and heart is, and that we do not believe in conversion. This is a great mistake. We require a high degree of fitness for confirmation, namely, an intelligent, sincere, and unreserved taking of three most searching and far-reaching vows in the name of the holy Trinity.

Then, too, this fitness for confirmation may be called 'a change in heart,' though this is only another name for conversion. This change is not sudden, but runs through years. You have not had any wonderful religious experiences, such as you hear about in others; but the Holy Ghost has done much in you in a very quiet way.

Nor need you doubt your conversion, your change in heart, because you cannot tell the day when it took place, as many profess to do. It did not take place in a day, or you might tell it. It is the growth of years (Mark 4:26-28), and therefore all the more reliable. You cannot tell when you learned to walk, talk, think, and work. You do not know when you learned to love your earthly father, much less the heavenly.

This the Reformed doctrine of 'getting religion.' We get religion, not in bulk but little by little. Just as we get natural life and strength, so spiritual life and strength, day by day.

To this fitness, this preparation of heart and mind, you profess to have come. You are about to take your vows, turning your back to the Devil, the world, and the flesh, while you look heavenward. Fix your whole heart upon Christ. Consecrate yourself fully to his service, realizing that with body and soul, in life and in death, you are his.

I found this to be very interesting, not least for its emphasis on the idea that precisely because you cannot point to a specific time of conversion, you should consider it all the more reliable. One did not need a Damascus Road experience to be certain of their faith, for the work of God in the heart of the believer was a gradual, ongoing process. Religion does not come in bulk, it is here argued. What do you think?

*Thanks to my professor, John Muether, for sending this my way.

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