The Conversion Confusion by Herbert Hoefer

he issue of conversion has become increasingly controversial in India. In fact, the defi nition of conversion has been a great historic controversy also within the up to the present day. Some say it’s a gift of God in also for infants. Others say it’s a decision one can make at the “age of reason.” Others say it’s a moment, a “warm feeling,” speaking in tongues, a Tborn-again experience, and on and on. If Christians themselves are not clear about it, it’s no wonder devout Hindus and secular politicians are unclear.

A second issue about which everybody is unclear is the relationship of Baptism to conversion. As mentioned above, some say Baptism is the very act of conver- sion. Others say Baptism is a public testimony of one’s conversion decision. Others say “Baptism in the Spirit” is the only baptism that matters. Some say Baptism in water is essential for salvation; others say it’s necessary but not essential; others say it’s not even necessary. In the debate about conversion and Baptism in India, what are we Christians going to say that we can all agree on and others can understand?

Finally, a third controversy is what conversion and Baptism have to do with Dr. Herbert Hoefer is a former membership in a church. Can one be converted to Christ and never join missionary to India, having a congregation? Once one is baptized, must one join a congregation? Does served from 1968-1983 with conversion/Baptism put one into the “invisible Church” so that one’s member- the Lutheran Church, Missouri ship in an organizational church really doesn’t matter? Can Holy Communion Synod. He currently is professor be offered to an unbaptized convert? How about the other services of the of theology at Concordia church like marriage or burial? University, Portland, Oregon. This article will appear in the My experience in India is that this third controversy is the critical one. It’s Appendix to the updated and membership in a church that is so contrary to Hindu piety, so upsetting to expanded edition of Churchless Hindu families, and so threatening to Hindu politicians. If we can clearly state , to be published by that one can convert to faith in Jesus and one can even be baptized, without William Carey Library. ever joining a church, most of our diffi culties with the Hindu community and the political parties will be over. It’s conversion into a new culture; it’s baptism into a new community, that is the problem.

International Journal of Frontier Missions 18:1 Spring 2001 48 The Conversion Confusion Is Church Membership community. Conversion need not follow there is a difference between conversion the Jewish community/synagogue model and church membership. Essential? of Christian life. Christianity grew out of Judaism. Judaism At a conference in January 2000, an is an ethnic religion. It is a tradition of In regard to the episcopacy, a traditional evangelist shared the following incident. a people. They gather in worship to cel- dictum has been that the episcopal order The local tahsildar (government offi cial) ebrate their identity. Christianity began is of the “bene esse” of the church, but came to know of his evangelistic work with that tradition. The early congrega- not of the “esse” of the church. Having and approached him. He asked, “Are tions functioned like Jewish synagogues. bishops can be acknowledged as good you converting anyone?” “Well, what do The Christians gathered once a week as for an effective church and ministry, but you mean by conversion? Is it alright if in their Jewish heritage. They read and it is not essential for a church and a people pray to Jesus, learn about Him, ministry to be valid. Similarly, on the guide their life after Him, and accept Him in their hearts?” “That’s all alright, Conversion need not follow the Jewish but no conversions!” The offi cial’s concern was not spiritual community / synagogue model of Christian life. but political, not moral but cultural, not individual but communal. The evange- list said he left church membership up interpreted the Scriptures. They enforced basis of Mark 16:16, it’s been summa- to the converts. They could join the spiritual and moral discipline. They mar- rized that baptism is necessary, but not nearby city congregation if they wished. ried among each other. Even the initial absolutely necessary. We seem to have It was good but not essential. It was Gentile converts were accustomed to such a similar situation with the matter of their decision how they want to grow a spiritual life, as most came from the church membership. It is good but not and live in the faith. “God-fearers” who habitually had partici- essential. It is necessary but not abso- pated in synagogue life. lutely necessary. Why Not Promote Faith Communities rather than This was the early pattern of Christian What Does Conversion life. Converts joined a new community. have to do with Church Churches? You were baptized into a church. The We also must distinguish between pattern was set and continued through Membership? church communities and faith com- the centuries. Every pastor knows from personal munities. The church is a faith com- However, we must question if this pattern experience that church membership munity, but not all faith communities is of the essence of the Gospel, if it is no guarantee of conversion. How are churches. One can be a part of a is commanded by God. We can readily many times have we conducted a Study group or a prayer group think of many Biblical exceptions to Christian rite (a Baptism, a wedding, quite separate from one’s congregation. the rule: Naaman, Cornelius, the jailer a Confi rmation, a Lord’s Supper, a A faith community may be a group with at Philippi, Bartimaeus, the Ethiopian funeral) having plenty of doubt in our whom one relates face-to-face, or one eunuch, the Samaritan woman at the well, minds about the Christian convictions may participate at a distance. No doubt, the Samaritan leper, the centurion at the of the participants. We know all too well Naaman and the Ethiopian eunuch and cross, the Gadarene demoniac, and on and that many church members see their the Gadarene demoniac and the others on. These all seem to have been converts. membership rather than their conver- felt they were part of the faith com- Some were baptized. We don’t know that sion as their assurance of salvation. munity, though they never had face-to- face contact. The faith community is the any joined a congregation, and we know We know how personally disconcerting classical “invisible Church,” with a capi- assuredly that many did not. it is to fi nd people outside of the con- tal “C.” One can be part of the Church gregation whose faith outshines many They all gave a public testimony to Christ. and never part of the visible church. They all seemed to accept Him as their for whom we conduct all the rites (cf. Lord and Savior. None was required to Lk. 7:9). The pastors who to The objections to conversion in India join a congregation. In fact, a few were non-baptized believers in India certainly center on the cultural and political specifi cally instructed not to leave their express this godly amazement. We all issues of church membership. Politicians community and not to join the convert know from fi rsthand experience that realize that church membership means International Journal of Frontier Missions 49 new community affi liation and new ordained clergy or formal discipline. Yet, or obedience to appointed individuals. political infl uence. It means obedience they are powerful forces in people’s lives. It is a matter of faith, of relationship to a new organization’s rules and a clergy They follow the cultural tradition of to God in Christ. It’s the same issue person and a community discipline. providing religious opportunities rather St. Paul dealt with time and again in Families and cultural leaders fear a self- than religious laws. They are faith com- his day, and which we institutionalized removal from traditions and responsibil- munities, not “churches.” Christians need to hear again and again: ities. Conversion isn’t the issue. Baptism Any religion must have standards. It must Do not let what you eat (we might isn’t the issue. Church membership is stand for something. It must hold up lofty add: or any other non-spiritual the issue. goals and expectations. It must identify requirement) cause the ruin of If one remains within the family and the for its followers what is good and neces- one for whom Christ died.... for culture and the political party, there is no sary and helpful. There is no objection to the Kingdom of God does not problem. Can one be a loyal member of such religious teaching, also among the mean food and drink but righ- the BJP as a Christian? If so, no problem. most strident Hindu fundamentalists. The teousness and peace and joy in objection comes when demands are made, Finally, there are styles of faith com- the Holy Spirit; he who thus serves when separation is expected, when affi lia- munity evolving in India, which are not Christ is acceptable to God and tions are changed. Can conversion be to the hierarchical, Western-style organi- approved by all. (Rom 14:15-18) the standard and not to the church? zations. The Sri Narayana and the Sai IJFM Baba groups, for example, are much Membership in the Church (capital “C) more informal. They don’t have mem- is not a matter of joining an organization bership rolls or required attendance or or conformance to institutional patterns Place Ad Here

18:1 Spring 2001