Toward a Theology of Conversion Walter Sundberg Conversion

Toward a Theology of Conversion Walter Sundberg

Conversion: the act of turning around O. E. D.

Matthew 18. 3 “Except ye be converted (NRSV: unless you change) and become as little children ye shall not enter the kingdom of heaven. ”

Acts 9. 35 “And all the residents of Lydda and Sharon saw him (the paralyzed Aeneas) and turned to the Lord. ”

Acts 15. 19 “Therefore I have reached the decision that we should not trouble those Gentiles who are turning to God. ”

Mark 1. 14 -15 “Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God, and saying, `The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news. ”

Revelation 3. 20 Behold, I stand at the door and knock; if any one hears my voice and opens the door, I will come in to him and eat with him, and he with me. (Rev 3: 20 RSV)

Mickey Cohen 1913 -1976

The Landscape The ELCA lost approx. 20% of its membership members between 1988 and 2011. 10% of that loss between 2009 and 2011; 6% in 2010 alone. Since 2000 the ELCA has lost the equivalent of a 1400 member congregation each week for eleven years straight. The Next Evangelicalism. Soong-Chan Rah. IVP 2009 Between 1995 -2008 the number of people worshiping in mainline churches dropped from 4 to 3% of Americans- a 25% drop. The evangelicals held at about a 12% drop; but they would have had the same drop if it wasn't for the immigrants. U. S. Census: between 2000 and 2010 83% of population growth in U. S. is non-white; 25% of this group have at least one parent foreign born.

In the premodern understanding, “what is experienced as necessary is also interpreted as necessary. . . The world is what it is because the gods have so decreed it. ”[i] The premodern understanding posited a world of fate, not choice. Indeed choice (hairesis) was condemned because it meant deviation; that is to say, choice by definition entailed heresy. . Modernization is “the universalization of heresy. ” Choice, not fate, rules human reality. Modernity invests identity in the expansion of choices. It is inherently pluralistic with regard to “institutions and plausibility structures. ” Rather than trusting social bonds, it distrusts them. Instead of discouraging individuality, it literally forces individuality to emerge as it presses “individuals to become more reflective, to ask themselves the question of what they really know and what they only imagined themselves to know in the old days. ” “Modernization has brought with it a strong accentuation of the subjective side of human existence; indeed, it may be said that modernization and subjectivization are cognate processes. ” [i]. Peter Berger, The Heretical Imperative (Garden City: Anchor Press/Doubleday, 1979), 14 -32, passim.

Karl Rahner (1904 -1984) “The theology of the future will, in a more direct sense than hitherto, be a missionary. . . theology. . . For in the future the Church will no longer be held up by traditions that are unquestioningly accepted in secular society, or regarded as an integral element of that society. The community Church will be transformed into a Church made up of those who believe as a matter of personal conviction and individual decision. ” Theological Investigations, XIII, 40

Charles Taylor, The Secular Age (Belknap, 2007). • 1500 versus 2000 • Not a subtraction story • Secularization is a mottled accomplishment • Rich understanding of reality • Personal development • Galloping spiritual pluralism

Justin Martyr (c. 100 -165) “We have also been taught that in the beginning he in his goodness formed all things that are for the sake of men out of unformed matter, and if they show themselves by their actions worthy of his plan, we have learned that they will be counted worthy of dwelling with him, reigning together and made free from corruption and suffering. For as he made us in the beginning when we were not, so we hold that those who choose what is pleasing to him will, because of that choice be counted worthy of incorruption and of fellowship [with him]. ” First Apology, 10

Pliny the Younger (61 -113), Letters 10. 96 -97 • . . . they were accustomed to meet on a fixed day before dawn and sing responsively a hymn to Christ as to a god, and to bind themselves by oath, not to some crime, but not to commit fraud, theft, or adultery, not falsify their trust, nor to refuse to return a trust when called upon to do so. • When this was over, it was their custom to depart and to assemble again to partake of food--but ordinary and innocent food.

Irenaeus (late second century) “The Lord himself testified that he came as the physician of the sick saying, `The well have no need of a physician but the sick; I came not to call the righteous but sinners to repentance’ [Luke 5. 31 -32] How, then, are the sick to be made strong? And how are sinners to repent? Is it by persevering as they are? Or on the contrary, by undergoing a great change and reversal of their previous behavior, by which they brought upon themselves serious illness and many sins? Ignorance, the mother of these things, is driven out by knowing the truth. Therefore the Lord imparted knowledge of the truth to his disciples, by which he cured those who were suffering, and restrained sinners from sin. Against the Heresies, III, 5, 2

Augustine (354 -430) De Doctrina Christiana (Books I-III: 387; Book IV: 426) Wisdom [sapientia]: seeks to discover through “the things that are made” not their accidental properties but the “invisible things” of God.

Love (“charity”, caritas, agape) “the motion of the soul toward the enjoyment of God for His own sake, and the enjoyment of one’s self and one’s neighbor for the sake of God. ” 3. 10. 16

Journey toward Wisdom • • Fear of God Meekness Knowledge of Self Fortitude Counsel of compassion Purification Wisdom

Suddenly, After 73 Years I'm in shock at the news. Inevitable, inarguable, . non-negotiable. Why is it so hard to believe? Why? Because A little girl (me) saw a never ending wall rising higher than she could ever see (she thought) But A grown woman (me) sees a wall that is not so high anymore There is a wall between "me now" and "me after. " It is built of stones that are people I know. Living stones. As they roll away, the wall is coming down to unveil the mystery Now, if I wanted to, I could stretch stand on my tippy toes to catch a glimpse (don't look! too scary!) I am in shock disbelief as this stone tumbles Because I never thought the wall would get low enough for me to step over. – Kathryn Barthel-Wagner, Oak Park Heights, MN

Journey toward Wisdom • • Fear of God Meekness Knowledge of Self Fortitude Counsel of compassion Purification Wisdom

Conversion: turning around; repenting: The Lord’s Supper • • Dearest Friends in Christ: You know that our Lord Jesus Christ, out of unspeakable love, instituted at the last this Supper as a memorial and proclamation of his death suffered for our sins. This commemoration requires a firm faith to make the heart and conscience of everyone who wants to use and partake of this Supper sure and certain that Christ has suffered death for all his sins. But whoever doubts and does not in some manner feel such faith should know that the Supper is of no avail to him, but will rather be to his hurt, and he should stay away from it. And since we cannot see such faith, and it is known only to God, we leave it to the conscience of him who comes and admit him who requests and desires it. But those who cling to open sins, such as greed, hatred, envy, profiteering, unchastity, and the like and are not minded to renounce them, shall herewith be barred and be warned faithfully not to come lest they incur judgment and damnation for their souls as St. Paul says [I Cor. 11: 29]. If however someone has fallen because of weakness and proves by his acts that he earnestly desires to better himself, this grace and communion of the body and blood of Christ shall not be denied to him. In this fashion each must judge himself and look out for himself. For God is not mocked [Gal. 6: 7], nor will he give that which is holy unto the dogs or cast pearls before swine [Matt. 7: 6]. LW, 51, 104.

Worship In The German Mass and the Order of Service (1526), Luther says that the public worship service of the church, open to all people, “should be arranged for the sake of the unlearned lay folk. . . for all people, among whom are many who do not believe and are not yet Christians. Most of them stand around and gape, hoping to see something new, just as if we were holding a service among the Turks or the heathen in a public square or out in a field. . [T]he gospel must be publicly preached [to such people] to move them to believe and become Christian. ” This public worship, he believed, would lead to “truly evangelical” private worship among those “who want to be Christians in earnest. ” If liturgy has any purpose whatsoever, it is not to leave Old Adam as a lump of coal in the bin, but to move him to believe and become a Christian. LW 53, 63.

Simul iustus et peccator • • In his Treatise on Good Works (1520), Luther writes in more detail about distinctions among people, contending that there are “four kinds” of persons. The first kind is the person of faith who needs “no law. ” This is the ideal Christian: “Such men do willingly what they know and can, because they alone are distinguished for their firm confidence that God’s favor and grace rests upon them in all things. ” Such people do not need the externals of ritual, ceremony, and formal confession of sins to do the will of God. The second type is the schemer, ever willing to abuse the freedom of faith as, in the words of St. Peter, “a cover for sin” (I Peter 2. 16). The third type is the “wicked” who love sin and seek its perverted pleasures. “They must be restrained like wild horses and dogs by spiritual and temporal laws, and where this does not help, they must be put to death by the temporal sword. ” The fourth are the immature “lusty and childish in their understanding. ” For such people, prey to human weakness, is the discipline of the liturgy, the customs and practices of the church, including auricular confession, necessary and beneficial: “they must be coaxed. . . enticed with external, definite, concomitant adornment, with reading, praying, fasting, singing, churches, decorations, organs, and all those things commanded and observed in monasteries and churches, until such time as they too learn to know the teaching of faith. ” LW 44, 35. Ibid.

Baptism • • In his instructions to the Christian reader at the end of his baptismal order (1523), Luther warns that “it is no joke to take sides against the devil. ” Baptism means that the child will be burdened with “a mighty and lifelong enemy. ” The child needs the “heart and strong faith” of fellow Christians along with their earnest intercession through prayer. Corporate faith demonstrated in intercessory prayer is the key to the sacrament; not the traditional customs of a rite. “Signing with the cross. . . anointing the breast and shoulders with oil, signing the crown of the head with chrism, putting on the christening robe, placing a burning candle in the hand. . . are not the sort of devices and practices from which the devil shrinks or flees. He sneers at greater things than these! Here is the place for real earnestness. ” Luther laments that for most people, baptism makes no difference. They lose their way on the perilous journey on earth. This is the fault of the church: “I suspect that people turn out so badly after baptism because our concern for them has been so cold and careless; we, at their baptism, interceded for them without zeal. ” “Real earnestness” in corporate faith and “zeal” in intercessory prayer are both necessary to the effectiveness of the sacrament. LW, 53, 102

The Christian Life • • • Luther turned a cold shoulder toward any idea of Christianity as `Christendom' that appeals to the lowest common denominator and reduces personal faith to participation in the regularity of liturgical and sacramental life. To such people Luther's warning was clear. For example, consider these comments on John 15. 10, which was the assigned lectionary passage from the Gospel for Sunday, May 4: "If you keep my commandments, you will abide in my love": it behooves everyone to search his heart and examine himself. Let no one bank on thoughts like these: "I am baptized and am called a Christian. I hear God's Word and go to the Sacrament. " For here Christ Himself separates the false Christians from those who are genuine, as if He were saying: "If you are true believers in Me and are in possession of My treasure, it will surely become evident that you are My disciples. If not, do not imagine that I will acknowledge and accept you as My disciples. You will never cheat and deceive any but yourselves--to your eternal shame and harm. Christ and the Gospel will surely not be cheated and defrauded. " Christ found this admonition necessary, and it must constantly be repeated in Christendom, because we see that there always many Christians of this sort among us. Christ is determined not to have or to acknowledge any false Christians. In Matt. 7. 23 He passes a terrible sentence on them, when He says that on the Day of Judgment He will address them with the words: "I never knew you; depart from Me you evildoers. " Such false Christians would fare far better if they were heathen and non-Christians. Then they would at least not do harm to Christianity with their offensive example and would not disgrace and blaspheme the holy name of Christ and of His Word. (LW, 24, 250)

Søren Kierkegaard

Stages on Life's Way 1845 • • • Goal: to be an individual Spectator (aesthetic stage) The crowd Ethical stage Religious stage

Karl Rahner (1904 -1984) “The theology of the future will, in a more direct sense than hitherto, be a missionary. . . theology. . . For in the future the Church will no longer be held up by traditions that are unquestioningly accepted in secular society, or regarded as an integral element of that society. The community Church will be transformed into a Church made up of those who believe as a matter of personal conviction and individual decision. ” Theological Investigations, XIII, 40