Conversion and religious experience

Preface

This treatise on Conversion and Religious Experience is the outgrowth of a special sermon preached about two years ago to the members and friends of my congregation on the general subject of salvation and religious experience. The request was made at that time that the sermon be put in writing and published for general distribution. An effort was made to carry out the wishes of friends, but lack of time prevented the completion of the task while the interest in the subject was fresh. Delays and postponements have been frequent since then, and it is only recently that time and strength seemed available to carry the unfinished work through to completion.

During the last few months I have taken the opportunity of preaching three different sermons on the following phases of the subject under consideration: 1. Conversion as a Radical Change; 2. Conversion through Christian Culture; 3. The Varieties of Religious Experience. In these discourses I endeavored to show that for the confirmed sinner a radical transformation in conversion was necessary, as shown by the Bible and human experience, but that for the child of Christian parentage and Christian surroundings a process of gradual growth and development through Christian culture was the normal one and the one to be aimed at. I also endeavored to show why there is such a large variety of religious experience during the process of moral reconstruction and to point out the essential and the non-essential elements in Christian experience. The thoughts presented in the spoken discourses are somewhat elaborated in this treatise and reénforced and substantiated by frequent quotations from the works of the best modern writers on the subject. The form of the sermon has, therefore, largely given place to the method of treatment found most convenient in the tract or the printed book.

The Bible is the great text-book for information on these vital subjects, and hence I have sought to establish my position in many of these questions by frequent quotations from its pages. In addition to the Bible and general reference works on religious subjects, I have found “The Spiritual Life” and “The Religion of a Mature Mind,” by Prof. Geo. A. Coe of Northwestern University, “The Psychology of Religion,” by Prof. E. D. Starbuck, now of Leland Stanford University, and “The Varieties of Religious Experience,” by Prof. William James, the well-known psychologist and philosopher of Harvard University, most helpful and suggestive, and I have taken the liberty of quoting’ freely from these authorities. Among other valuable books consulted are these: “Jesus Christ and the Christian Character,” by Prof. Francis G. Peabody of Harvard University; “God’s Education of Man,” by President Hyde of Bowdoin College; “The Immanence of God,” by Prof. Borden P. Bowne of Boston University ; “The Philosophy of Christian Experience,” by Henry W. Clarke; “Typical New Testament Conversions,” by Dr. Noble of the Union Park Congregational Church, Chicago; “The Ascent of the Soul,” by Dr. Amory H. Bradford of the “Outlook” editorial staff ; “The Children’s Covenant,” by Rev. C. V. Anthony of San Francisco; “The Religious Affections,’ by Jonathan Edwards; and others, all of which have been helpful to a thorough understanding of the subject. Pres. King’s “Christian Training and the Revival as Methods of Converting Men” is a most excellent discussion, in brief form, of certain phases of the question. To all these writers, and others not referred to above, I am under obligations for valuable helps and suggestions and hereby make public acknowledgment of my appreciation of their efforts for a more intelligent understanding of these important religious questions.

May our common Lord and Master bless the imperfect efforts here put forth to the salvation and edification of His children.

THE AUTHOR.

Part One Conversion As A Radical Change

Introductory ......+ Soe Ls TR & Ae we a we ee Bo. I, The Necessity of Conversion Considered . ~-- + .s6-2.-2e. II, The Scriptural Terms Used for Conversion. ..........-, 1. Cease to do Evil, Learn to do Well... 2... wee 2. Put off the “Old Man.” Put on the “New Man”...... 3. Crucified with Christ. Risen with Him. ...... coos 4, The “New Birth.” Born from Above... 6... 1.0. ..-.

5. The ProdigalSon. A Typical Case of Sin and Repentance

Part Two Conversion Through Christian Culture

I. Salvation through Christian Culture a Scriptural Doctrine. ... . 1.4 [The Old Testament View of the Child’s Religious State .... 2. The Attitude of Jesus toward Children ....... ‘ 3." | The Parables of Jesus on Salvation through Christian Culture 4. The Case of Timothy as a Product of Christian Culture

II. The Testimony of Experience for Salvation through Christian Culture

1. The Reality and Vividness of the Child’s Religious Life . . .- 2. The Importance of Early Religious Training ........ 3.4iThe Possibility of a Gradual Growth into the Fulness of the

Religious Life without a Radical Change in Conversion .

III. The View of the Best Modern Religious Teachers ....... 1. Horace Bushnell on “Christian Culture” ....... 2. Dr. Hibbard on “ The Religion of Childhood”. . . 3. Coe on “Salvation through Education”. .......... 4, Other Noted Religious Educators on Christian Culture... . IV. The Spiritual Life as a Personal Relationship of the Soul to its Heavenly Father). 226. 26 os 8m eo ey i. As Illustrated by Mature Christians ......... : 2. As Illustrated by the Growing Child ..»....+...+.+..

6 CONTENTS.

V. Some Practical Conclusions. ....-.+.+-.+++-.+-+-.-. Sarre cry (i 1. Salvation through Christian Culture the “‘Normal” Process 81 2. Continual Necessity for Efforts to Savethe Unconverted. . . . 82 3. Religious “ Awakenings” not to be Considered Conversion . 84 4. The Fundamental Thought, the One “Great Question” ... 85

Part Three Religious Experience In Conversion

I. Varieties of Religious Experience .....-... Pe ae ae Aes 1. The Emotional Type of Conversion. ...-.-..+.-..-+.+. 92 2. The Volitional Type of Conversion. ......... Aeaeye ele: 3. Room for Both Types of Experience ...... - 2 ee OS

II. Some Reasons for the Large {Variety of Religious Experience in Conversion « .. 5: 2% ~ Aisyhs ter abe co oe - 0. 105 1. The Character of the Life Led Previous to Conversion . . . 107

2. Differences of Temperament Affect Religious Experience in Conversion: 0 irs) «led ein ie omelet on - 110 3. The Time of Adolescence is Significant for Religious ciisese 115

4. The Religious Environment Affects the Character of Experience in sCOnVersion: (i -.siis ae cee 5 120 III. What is not Essential‘in Religious Experience .......... 126 1, States of Feeling are not Essential .......... >. 127

2. “Visions,” “Voices,” “ Trances,” and the Like not Bascsiias to Christian Experience ...... etd e . 132

3. Theso-called “‘Power” and Religious “ Bessie “not Hesential 135 4. The Spirit of Over-Confidence and of Self-Satisfaction not Essential 6 sion 3 ke ee el, artitonie rata cee ereManuees rae

IV. What is Essential in Religious Experience ........; + » 147

1. The Right Attitude of the Will is Essential ...... . . 147 2. A Reasonable Degree of Christian Assurance ....... . 153 3. The Fruits of the Spirit are All-Essential ........ .159

Part One, Conversion As A Radical Change

Introductory.

It will be the purpose of this treatise to discuss conversion as a necessary and essential experience for the enjoyment of a true spiritual life. There is a natural life and there is a spiritual life. Conversion marks the point of transition from the natural life to the spiritual life. It is the process of transformation or of regeneration for the spiritual nature. Conversion will be considered in these pages as a radical change of heart and life for those who have lived in conscious sin and disobedience. And it will be considered as a gradual unfolding and development of the religious nature for the child of Christian parents and Christian training. For the confirmed sinner a radical change of heart and life in conversion is an absolute necessity. For the growing child of Christian parents and training a more quiet and gradual but no less radical change of spiritual life may be, and under normal conditions ought to be, experienced through proper Christian culture and education.

The first part of our discussion will deal with conversion as a radical change of heart and life for the sinner’s entrance upon his spiritual career. The necessity for such a radical change, the terms used in Scripture to define conversion of this type and the results involved in its processes will be taken up in order. This will be followed by a discussion of conversion as a gradual process of unfolding and development of the spiritual nature of the child through Christian culture and education. The child is to be

Z regarded as belonging to God’s spiritual household. And the term conversion will be used for this less radical kind of an experience through Christian growth because the same results are obtained and the same ends are reached and consequently the same spiritual activities must be assumed as being at work as in the more radical and more striking kind of conversion. The end is the same— the genuine spiritual life—the Kingdom of God on earth. And whether we enter the Kingdom through a sudden and radical experience or through a quiet, gradual process of growth and training matters little. The all-important thing is that the human soul should lead the life of the Spirit and should show forth the fruits of the Spirit in a life of unselfishness and true Christian holiness. The true spiritual life, the unselfish Christian character, this is “the one thing needful.” The general term conversion with its implied changes will serve to describe both types of experience referred to as essential for admission to the spiritual life.

I, The Necessity of Conversion Considered.

That the average man needs a change of heart and a renewing of his mind and spirit, with a resultant change of his whole life and conduct, is the testimony of human life and human experience among Christian people everywhere. That man is prone to do evil and live a life of selfishness and of sordid pleasure, indulging his desires and passions and disregarding the needs and obligations of his higher nature, is a fact of world-wide knowledge and universal observation. Whatever our theories may be as to the origin of sin and evil in the world, we must surely recognize the terrible fact of its presence and the tremendous power of its influence, with its demoralizing and blasting effect upon human souls in all states and conditions of their growth and development.

We live in a world of sin and sorrow. We are surrounded by individuals and institutions which bear upon them the impress of unrighteousness and the lack of moral harmony. We are confronted in our own personal lives and experiences by forces and tendencies which draw us away from the good that we would do-and ought to do and frequently lead us into a course of conduct altogether unworthy of our divine origin and spiritual antecedents. We feel keenly indeed the presence in us and the existence around about us of tendencies and influences which conspire to lead us earthward rather than Heavenward, which seek to hold us in their relentless grasp and to frustrate the beneficent influences and saving forces in our lives and thus to make the grace and power ot God of no avail. Surely no man who takes his own life seriously, or who observes carefully the lives and demeanor of his fellowmen, or who studies profoundly the history of human endeavor and human progress in the world, will deny the fact that sin is a matter of universal experience and of world-wide significance and that, consequently, the absolute necessity of deliverance from sin and redemption from its power and blighting effect must be recognized as equally universal and all-inclusive. As wide and as universal as is the fact of sin and evil in the world, so extensive and all-embracing must be the necessity for a radical change of the moral nature and for a profound reconstruction of the entire religious life, if man is to live his life here upon earth in constant communion with his Heavenly Father and in loving service to his fellowmen.

This view of life is abundantly illustrated in the teachings of Holy Scripture. Man is under the power and influence of sin. Although made in the image of God and fashioned by the hand of the Almighty and endowed with spiritual powers and capacities from on high, yet man is represented as having lost the divine image through sin and of having come under the power and condemnation of God’s holy displeasure, because of his unbelief and disobedience. Our first parents forgot their Maker and yielded to the blandishments and allurements of the Tempter and thus lost their lofty estate. The children of Israel were continually tempting the Lord their God by forgetting the commandments and ordinances of the Almighty, and by falling into gross idolatry and corrupt and vicious personal practices. The Prophets were burdened, and sometimes overwhelmed, with this discouraging tendency in the children of Israel. A large proportion of their message was to the effect that people should forsake their idols, should abandon their life of forbidden association with the heathen

IO world, should turn away from their evil ways, and should remember the Lord their God and worship Him, and Him only, in spirit and in truth. John the Baptist began his mission of preparation for the Kingdom of Christ by saying: “Repent, for the kingdom of heaven is at hand.” And Jesus himself began his ministry by preaching “Repentance” from sin and obedience to the Will of God.

The insufficiency of the old life of legalism and of self-righteousness is abundantly emphasized in the New Testament Scrip- {ures, especially by the teaching and example of our Master himself. Nothing less than a complete and unconditional surrender of the whole life of man to the saving and life-giving influences of the Gospel will be sufficient to meet the requirements of the spiritual standards set by our Saviour. The law will not suffice. The punctilious performance of external religious observances cannot and will not atone for a lack of God’s purifying and energizing spirit in the heart of man. There must be a new heart, a new life, a reconstruction of the entire voluntary and emotional state of the individual through the renewing influences of the spirit. This is beautifully taught in that notable conversation of Jesus with Nicodemus, in which Jesus used these striking words: “Verily, verily, I say unto thee, Except a man be born again (that is from above) he cannot enter into the kingdom of God.” “Marvel not that I said unto thee, ye must be born again.” “The wind bloweth where it listeth and thou canst hear the sound thereof but canst not tell whence it cometh or whither it goeth, so is every one that is born of the Spirit.”

Other passages of New Testament Scripture, both in the language of Jesus and that of the Apostle Paul, are equally emphatic on this point. Jesus said, in reply to the questioners concerning the Galilzeans whose blood Pilot had mingled with their sacrifices, that if they would not repent, they would all likewise perish. Luke 13:3. So the Saviour also instructed his disciples, in reply to the question “Who is greatest in the kingdom of heaven,” by placing a little child in the midst of them and thus honoring the simple and guileless trust of children, with these immortal words: “Except ye be converted and become as litttle children, ye shall

II not enter into the kingdom of heaven.” Matthew 18:3. Paul and the other apostles, as recorded in the Acts and Epistles, were preaching “repentance and the forgiveness of sin” as requisites for entrance into the spiritual brotherhood of the new life; “For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature.” Galatians 6: 15.

It is not strange, therefore, that the doctrine of a new life, the necessity of a radical change of heart and purpose in the unregenerate man, was made one of the fundamental doctrines of all systems of Christian theology. It is a recognized doctrine of the Catholic church, though variously interpreted and applied. It isa central doctrine of all Protestant theologians, though not equally emphasized in practice by all of them. Some branches of the Protestant church lay greater stress upon the subjective aspect of the changed life. Others again emphasize more strongly the objective side, as manifested in Christian life and conduct. Some denominations insist more urgently upon a certain, distinct kind of emotional experience as an accompaniment and evidence of conversion, while others again emphasize the practical effect of the new life in demanding the requisite “fruits meet for repentance.” But there is absolutely no difference of opinion among the various branches. of the Christian church as to the fundamental necessity of a radical change of heart for every human soul in conscious sin before it can enter fully into communion with the Father and enjoy the blessed consciousness of His abiding presence.

And it is eminently right and proper that this should be so. It is so easy for man to build upon other foundations than that which are laid, namely, Jesus Christ and Him crucified. It is so easy for men to satisfy themselves with an outwardly correct life and to pay too little attention to the attitude of the heart, from which we are told really are “the issues of life.” It is so natural for men to delude themselves with the thought that a strict observance of the external requirements of the religious life is all that is necessary and, consequently, to ignore the fundamental disposition of the human will, which really determines the rightness. or wrongness of all our acts. Man is so prone to consider the rigid observance of forms and ceremonies, the punctilious performance

I2 of vows and sacrifices, the careful observance of times and seasons, and the strict conformity to the outward standards of a moral life, as the all-important things of life and to forget the more exacting spiritual requirements as expressed by the Psalmist “The sacrifices of God are a broken spirit, a broken and a contrite heart, O God, thou wilt not despise.” Men are so likely to forget that religion is not a thing of the outward act, but of the heart, not of confession and deeds alone, nor even chiefly, but of character; that too much emphasis cannot be laid upon the necessity of the benevolent will, which determines the quality of all our acts and makes us either blame-worthy or acceptable in the sight of God. Neither Christian ancestry, nor church membership; neither private devotions nor faithful attendance upon public worship; neither singing of Christian hymns, nor engaging in the solemn process of sacred prayer; neither private benevolence, nor public charity, will avail anything unless these spring from a heart of Christian love, sanctified by the regenerating influences of the spirit of God and wholly and unreservedly given over to the service of God. As St. Paul tells us in Corinthians 13: “Though I speak with the tongues of men and of angels, and have not charity I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, 1 am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.” And the charity here spoken of is true Christian benevolence.

Rev. George C. Lorimer, D. D., in his little treatise on conversion puts the same thought succinctly and strikingly in this way: “It is not your baptism, however scriptural, nor your forms, however churchly, nor your creed, however orthodox, that grants the abundant entrance into the everlasting kingdom. God has said that He will write His law upon the heart and enshrine His spirit there; that He will take away the heart of stone and give thee a heart of flesh. The old man, with his deeds, is to be put off, and the new man, created in knowledge and holiness, is to take his place.”

Il, The Scriptural Terms Used for Conversion.

What is the nature of conversion? What is implied in a change of heart? What is involved in the fundamental processes of repentance and regeneration so indispensable to the Christian life and to genuine Christian character? Under what figures of speech is it referred to in the Scriptures? What terms are employed in designating the processes and states involved in the changed condition of the moral life? How does the word of God conceive the changes and experiences necessary to obtain entrance into the spiritual life through the gates of conversion?

3. Cease to do Evil, Learn to do Well.

One of the simplest conceptions under which the changed life is described is that of the twofold act of turning away from the evil and of following after that which is good and true and noble. Sinners are urged to leave their life of sin and selfishness and to take up a life of goodness and mercy, to forsake their wicked ways and to return to the Lord their God from whom they had departed ; to depart from evil and follow after that which is good; to abandon their evil associations and their unrighteous manner of life, and to cleave unto the Lord their God with all their strength and to keep His Commandments and observe His laws. Thus, Isaiah 1:16 and 17: “Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil. Learn to do well.” And, again, we have these notable words in Isaiah 55:7: “Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon.”

Christ himself in that most touching scene with the woman who was a sinner and who was caught red-handed in the act of her sin and disgrace, after bending over and writing with His finger in the sand, thus giving her accusers an opportunity to withdraw, looked at the woman and asked her: “Woman, where are those thine accusers? Hath no man condemned thee?” “She said, no man, Lord.” ‘Jesus said unto her, neither do I condemn thee; go, and sin no more.” John 8:9, 11. The only request that our Lord made of the woman was that she should turn away from her evil course and from her wicked associations and abandon her old life and sin no more. That, of course, would imply that she should follow, on the positive side, a life of virtue and purity as distinguished from a life of sin and degradation.

This conception of conversion seemingly regards the change chiefly on the external side and might lead some to think that the changes required were really too superficial to go to the root of the matter. It is evident that the mere ceasing to do evil outwardly would not be sufficient—nor the learning to do well from the standpoint of conduct adequate to satisfy the more fundamental conditions of a changed life. But these terms taken in their deeper significance surely do imply an absolute change of heart and purpose as the source of the changes enjoined. It is quite possible that men may cease to do evil in word and deed and yet be unchanged at heart. But it is manifestly impossible to “learn to do well” in the true, spiritual sense of the term without the antecedent fact of a changed attitude of heart and of a right purpose of life from which all good deeds must flow to have any moral value. If the wicked truly forsakes his way and the unrighteous man truly forsakes his wicked thoughts and desires and if he turns to the Lord his God, in sincerity and in truth, with a view to pardon and forgiveness and with an earnest purpose to do the will of God, then we may feel assured that such a soul will truly find pardon and peace and will enter upon a life of faith and trust, of love and service.

2. Put off the “Old Man.” Put on the “New Man.”

Another term that is used in the New Testament to express the radical change of heart involved in conversion is the “New Man.” The process thus designated is somewhat similar to the one just described, in which the unconverted man is enjoined to abandon his life of sinfulness and follow after a life of righteousness and well-doing. When we are told by the apostle Paul to “put off the old man” with all his entanglements and worldly alliances, and to “put on the new man” with all his lovely attributes of unselfishness and righteousness and true holiness, we are dealing with a double process, namely, the putting away of one kind or mode of life and the substituting in its place of another and altogether different and better kind of life. The process involves the renouncing of the life of the flesh and of appropriating the life of the spirit, which is the new man.

The term “Old Man” for the unregenerate life and “New Man” for the renewed life is defined by the Apostle Paul thus: “That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness.” Ephesians 4:22-24. And again in Colossians Paul writes: “Seeing that ye have put off the old man with his deeds; and have put on the new man which is renewed in knowledge after the image of him that created him: where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free ; but Christ is all, and in all.”’ Colossians 3:9-11. In Ezekiel we have somewhat similar terms used for the same thing: “And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them a heart of flesh, that they may walk in my statutes, and keep mine ordinances, and do them. And they shall be my people, and I will be their God.” Ezekiel 11:19, 20. And again, Ezekiel 18:31: “Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit ; for why will ye die, O house of Israel?” Once again, the idea of a new man, as expressed in the terms ‘“‘new heart” and “new spirit,” is beautifully described in the justly celebrated thirtysixth chapter of Ezekiel: “Then will I sprinkle clean water upon you, and ye shall be clean; from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.

And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God.” Ezekiel 36: 25-28.

The expression “Old Man” in these passages is used for the old life of sin and, consequently, for the deeds of the old life, to which the apostle refers in the fourth chapter of Ephesians and also in the third chapter of Colossians. The deeds of the old life are described in such terms as these: “Having the understanding darkened,” “being alienated from the life of God through ignorance” and “blindness of their heart,” being “given over unto lasciviousness,”’ having “corrupt communications proceeding out of the mouth,” being full of bitterness, “wrath,” “malice,” “blasphemy” and “filthy communications out of your mouth.” All these terms are included in the works or manifestations of the old. man and they are to be put away. And contrasted with these, we have the terms that are used in connection with the life and deeds of the “New Man.” They are such as these: “Renewed in knowledgé after the image of him that created him,” “bowels of mercies, kindness, humbleness of mind, meekness; long-suffering; and, again, such terms, “forbearing one another” and “forgiving one another, if any man have a quarrel against any,” “‘let the peace of © God rule in your hearts,” “let the words of Christ dwell in you richly, in all wisdom,” “be renewed in the spirit of your mind,” “put on the new man which, after God, is created in righteousness and true holiness,” “and above all things put on charity, which is the bond of perfectness.”” These and many similar terms are used to express the spirit and purpose of the ‘““New Man” in all his varied experiences and manifestations.

It is very evident, from these references to the works of the old and the new man respectively, that more is involved in the process of “putting off the old man’and putting on the new man” than a mere external change, as might be implied by a superficial consideration of the language used. The old life is not something that can be gotten rid of as easily and as conveniently as a suit of clothes is discarded, nor is the new life something that can be put on as mechanically and as superficially as a new garment can be donned. As in the case of the expression, “cease to do evil, learn to do well,” more is required than to abstain outwardly from all forbidden acts of sin and to practice deeds of uprightness and honesty, so more is implied in putting off the old man than in merely abstaining from evil deeds and practices. And more is required in putting on the new man than to appropriate, ready-made, as it were, a whole series of activities conventionally considered correct and outwardly conforming to the requirements of a morally upright life. To be sure, the putting off of the old man requires the renunciation of the deeds of the old man, and putting on the new man necessitates the showing forth the fruits of the new man as the inevitable outgrowth of the spiritual change. But the old man is more than deeds, so the new man is more than a morally correct outward life. Both the old man and new man respectively grow out of a disposition of the heart. The deeds of the old man or of the new man respectively are only the outward expressions of this spiritual attitude.