Christian
Dogmatics,
John Theodore Muller TH.D.
Pp. 362-366
SYNONYMS OF CONVERSION
In order that the way of salvation (ordo salutis),
so clearly and simply set forth in God’s Word, may be presented in its
Scriptural purity and truth, the theologian must fully understand in
what relation conversion stands to regeneration, vivification,
resuscitation, illumination, vocation, repentance, etc., all of which
are terms which Scripture employs to describe the divine act of grace,
by which the sinner is delivered from the power of darkness and
translated into the kingdom of Christ, Col. 1, 13. Actually all these
terms, in their restricted sense, are synonyms of conversion, so that
the distinction between them and conversion is only nominal, or
logical, and not at all real. The difference which they represent lies
only in the point of view from which they depict the sinner’s return to
God.
a. Regeneration (regeneratio). Regeneration in its
strict sense describes the new birth, John 3, 5. 6, which the sinner
undergoes in his conversion, or the bestowal of new spiritual life
through faith in Christ. According to Scripture every person is born of
God who believes that Jesus is Christ, 1 John 5, 1. The term therefore
in its proper application is synonymous with conversion, Acts 11, 21.
Hence we may say that the sinner who is converted is also regenerated,
and vice versa, since the two terms designate one and the same act of
the Holy Ghost, John 1, 12. 13. Luther writes: “Whoever believes in
Christ . . . is born again, or born anew.” (St. L., VII, 1862.)
The instrumental means of regeneration is the Word
of God, in particular the Gospel of Christ, 1 Pet. 1, 23, as also
Baptism, Titus 3, 5, since the latter is water “comprehended in God’s
command and connected with God’s word,” that is, with the gracious
divine promise of remission of sins, Acts 2, 38.
b. Vivification, or resuscitation (vivificatio,
resuscitatio). Both terms designate the transplanting of the sinner
from the state of spiritual death into the state of spiritual life,
Eph. 2, 1-9, through faith in Christ Jesus, Col. 2, 11-13. Hence also
these terms are synonyms of conversion. The Formula of Concord affirms
(Thor. Decl., H, 87) “The conversion of our corrupt will is nothing
else than a resuscitation of it from spiritual death.”
In an unscriptural sense the term has been employed
by both synergists and Pietists to denote a state, or condition, in
which the sinner is indeed awakened to a sense of his guilt and to a
desire for salvation through Christ, but is not yet converted because
he has not yet decided to accept divine grace (status medius). However,
according to Scripture all who are thus truly awakened (vivified,
resuscitated) are already converted, Eph. 2, 5-8.
It is true, the term awakened may be used correctly
in the sense that a sinner has been alarmed by the Law, though not yet
brought to faith in Christ through the Gospel. In that sense Felix,
Acts 24, 25, and the jailer at Philippi, 16, 30, may be said to have
been awakened. If used in this way, the “awakening” of the sinner
belongs to the preparatory acts of conversion (actus praeparatorii), or
to the assisting grace of God (gratia assistens), which reacts upon the
sinner merely from without (extrinsecus), as our dogmaticians have said.
The great mistake which the Pietists and synergists
made was that they applied the term awakened to those who were not only
terrified by the divine Law, but possessed already “the first
beginnings of faith” (prima initia fidei), in other words, who were
already converted. The awakened, they maintained, were neither
converted nor unconverted. Such a synergistic middle state (status
medius), however, Scripture does not acknowledge, as we have shown
above. On the contrary, according to Scripture every penitent sinner
who has the prima initia fidei (scintillula fidei) is truly converted,
as the Formula of Concord rightly teaches (Thor. Decl., II, 14).
c. Illumination (illuminatio). This term designates
the transfer of man from his natural state of spiritual darkness into a
new state of spiritual light, Eph. 5, 8. Illumination, in its strict
sense, therefore is synonymous with conversion; for it consists
essentially in the gracious act of God by which He “opens the eyes of
the spiritually blind, turns them from darkness to light and from the
power of Satan unto God that they may receive forgiveness of sins and
inheritance... by faith,” Acts 26, 18. Both illumination and conversion
occur through faith in the Gospel of Christ; both have the same
terminus a quo, namely, darkness, and the same terminus ad quem,
namely, faith. This is proved by the word of Christ: “I am come a Light
into the world that whoso-ever believeth on Me should not abide in
darkness,” John 12, 46. Hence, as long as a person is an unbeliever, he
is not enlightened, or illuminated. With respect to this point the
Pietists were right in opposing their orthodox opponents, who ascribed
even to unbe-lieving ministers a certain illumination, or rather an
allumination (alluminatio); for illumination can be predicated only of
true believers in Christ.
d. Vocation (vocatio). The term vocation in Scripture
some-times denotes merely the proclamation of the Gospel, or the
extending of the divine invitation of salvation to sinners. In this
sense all men are called who hear or read the gracious message of the
Gospel, Matt. 20, 16; 22, 14. However, in most passages of Scripture
the word designates not merely the gracious offer of salvation through
the Gospel, but the effectual calling of sinners to spiritual life, or
their actual transfer from the kingdom of Satan to the kingdom of
Christ. In this sense the term vocation is synonymous with conversion.
The called are the converted, that is to say, true believers, who by
faith have appropriated unto themselves the gracious promises of the
Gospel, Born. 1, 5. 6; 8, 30; 1 Cor. 1, 2.26; 2 Tim. 1,9, etc.
e. Repentance (poenitentia). The term repentance is
used in both a narrower and a wider sense. The Formula of Concord thus
writes (Thor. Decl., V, 7. 8): “The term repentance is not employed in
the Holy Scriptures in one and the same sense. For in some passages of
Holy Scripture it is employed and taken for the entire conversion of
man, as Luke 13, 5; 15, 7. But in this passage, Mark 1, 15, as also
elsewhere, where repentance and faith in Christ, Acts 20, 21, or
repentance and remission of sins, Luke 24, 46. 47, are mentioned as
distinct, to repent means nothing else than truly to acknowledge sins,
to be heartily sorry for them, and to desist from them” (i. e., from
outward motives of fear and punishment; cp. Judas).
Thus the term denotes: a) contrition, or the
knowledge of sin wrought by the Law (terrores conscientiae); this is
the mean-ing of the word in all those passages in which repentance is
distin-guished from remission of sins, Luke 24, 47; b) contrition and
faith, or the entire conversion of man, Luke 13, 5. In the latter sense
the term repentance is a synonym of conversion.
Baier writes of this distinction (III, 310) :
“Although repentance is sometimes used in a stricter sense for that
part of conversion which is called contrition, yet often it is employed
for the entire conversion.” So also the Augsburg Confession describes
repentance when it says (Art. XII) : “Repentance properly consists of
these two parts: One is contrition, that is, terrors smiting the
conscience through the knowledge of sin; the other is faith, which is
born of the Gospel, or of absolution, and believes that for Christ’s
sake sins are forgiven, comforts the conscience, and delivers it from
terrors.”
The Augsburg Confession rightly adds that the good
works which are bound to follow repentance are the fruits of
repentance. Deinde sequi debent bona opera, quae aunt fructus
poenitentiae.
This important truth must be held against the error
of the Romanists, who maintain that repentance consists of contrition,
confession, and satisfaction (contritio cordis, confessio ortis,
satisfactio operis). The papistic error, according to which human
satisfaction for all transgressions constitutes the essential part of
repentance, is a total denial of the Scriptural doctrine of repentance,
Mark 1, 15, since it bases forgiveness of sins upon the good works of
the penitent sinner. According to papistic teaching not only the
confessio oris and the satisfacdio operis, but also the contritio
cordis must be regarded as a meritorious act of the sinner. Hence
repentance, in the Roman Catholic sense of the term, is altogether a
work of man.
This fact explains why Luther so Vehemently
inveighed against the papistic conception of repentance, insisting, on
the basis of Scripture, that repentance indeed always produces good
works, but is never the foundation upon which the forgiveness of sins
rests. Cp. the Apology, Art. XII (V), 16ff.: “For the following dogmas
are clearly false and foreign not only to Holy Scripture, but also to
the Church Fathers: 1. that from the divine covenant we merit grace by
good works wrought without grace; 2. that by attrition we merit grace;
3. that for the blotting out of sin the mere detestation of the crime
is sufficient; 4. that on account of contrition, and not by faith in
Christ, we obtain remission of sins,” etc.
The Romanistic conception of contrition, with its
emphasis on the good works of the penitent, renders impossible not only
true faith in Christ, or trust in His merits, but also true contrition
(contritio passiva), or the terrores consoientiae, which God works in
man through the Law. As long as a sinner “repents” in the sense of
Roman Catholic work-righteousness, it is impossible for him to believe
in Christ and to be saved, Gal. 5,4.
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