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July/August 1996 Understanding the New Birth by Stephen E. Smallman, Editor’s note: This article is an excerpt from a longer article dealing with a pastoral approach to the salvation process. We will present only the first half of the author’s birthline paradigm. The visual ‘birthline’ paradigm below will show the entire process; however, Equip for Ministry’s focus is only on the first part relating the new birth and conversion. The full article by Smallman is found by clicking here. He calls this a "work in progress" and welcomes comments.
I. Background In 1976, I preached a sermon from John 3 attempting to explain the new birth in terms of how it is actually experienced. Listening to me that day were two members of the fledgling ministry, Prison Fellowship. After the service they approached me and asked if I would give that same message to a group of inmates who would be coming to town. I still remember their request, "There is no group of people who are more evangelized than those in prison. They are exhorted over and over to 'get saved,' or 'give their hearts to Jesus.' BUT no one explains God's part in their getting saved. You just did, and we would like you to tell that to the inmates." When I teach I like to use visual aids. So when I prepared to talk to the PF group, I illustrated my teaching by simple diagram drawing a parallel between physical and spiritual birth, which I believe was Jesus' intention in John 3. On the most basic level, it points out that the ‘critical moment’ in the wonder of birth is not the delivery of the baby, but the conception, whether describing physical or spiritual birth. Little did I know that the refinements and implications of what we now call the ‘birthline’ would be a tool that would help numbers of people deepen their understanding of God's grace in their lives and, in turn, enable them to become much more sensitive and effective in their evangelism and pastoral work. The fact that something works on a practical level does not necessarily make it true. Therefore, I have tried to continually test my teaching not only in terms of biblical fidelity, but also in terms of confessional standards and respected teachers of theology. Thus far, that testing has encouraged me to continue to develop the birthline paradigm. As I have continued, I realize that what I have been learning is nothing new. In my view this is a restatement of matters that were carefully thought out by our fathers in the faith, but largely overlooked in our generation. The heart of the matter in this writing is not theology proper. Ample material is available on the doctrine of salvation. I cite many of these excellent resources as I work through the birthline. But what has been lost, in my view, is the skillful pastoral application of these doctrines in the cure of souls. In the language of the older teachers, the pastor was known as the physician of the soul. Using similar imagery, I describe our ministry of taking Christ to others as being that of a midwife rather than a salesman. Richard Lovelace has written, "Our task as evangelists is therefore that of midwives, and not that of parents" (Dynamics of Spiritual Renewal, p. 108). Both the physician and midwife are skilled people who have given serious attention to understanding the process of birth and growth. We must likewise give these matters serious attention as we deal with the birth and growth of the spiritual life. As ardent pro-lifers we insist that recognition be given to the reality of human life before the baby "goes public." My passion is that we do the same in the spiritual realm and give far more attention to the presence of spiritual life before it ‘goes public’ in what is usually called ‘conversion.’ II. Discussion of the Issues The Birthline: In the birthline, regeneration is the spiritual equivalent of the conception of the child. Effectual calling is a period of spiritual gestation or pregnancy. Conversion is the time of actual delivery, or "going public," and sanctification is the spiritual equivalent of the child growing to maturity. (I recognize that these words can have somewhat different definitions when used by different writers and even when used in Scripture). The first conclusion that comes from viewing the birthline as a whole is the obvious truth that salvation is a process, not just an event. John 3:1-8 It is very important to keep in mind the use of the term paradigm here. That means the process of human birth provides a very helpful model or pattern for understanding what is ultimately an invisible and supernatural process. But not every experience of the new birth will match up in every detail and we should not try to force it into this mold. Nevertheless, when I have presented the birthline idea over and over, I have found that most Christian people considered it very valuable in helping to illuminate their experience with God. 1. The birthline explains what is called the Application of Redemption. The older term for this is ‘experimental religion.’ In other words, this is the division of theology that explains what God does in our souls, not what he ordained in eternity or accomplished at the cross. In the Westminster Shorter Catechism, following a presentation of the work of Christ to obtain our redemption, the question is asked, "How are we made partakers of the redemption purchased by Christ?" (#29). The answer is, "We are made partakers of the redemption purchased by Christ by the effectual application of it to us by his Holy Spirit." So it is a distinct operation of the Holy Spirit to apply to us what Christ has accomplished through his finished work on the cross. Note this distinction in our Confession: "God did, from all eternity, decree to justify all the elect, and Christ did, in the fullness of time, die for their sins, and rise again for their justification: nevertheless, they are not justified, until the Holy Spirit, doth, in due time, actually apply Christ unto them" (XI:4). I believe that we can think of the issues of election and predestination as taking place off stage in terms of the actual experience of God transforming the soul. I have no question that the work of the Spirit is a fulfillment of God's eternal purpose ("Those whom he predestined, he also called," Rom. 8:30), but the birthline deals with the real-time activity of God in a person's life. My experience in dealing with people about their spiritual condition, whether before or after conversion, is that if we deal first with their awareness of God's unique work in their souls, then the big picture of sovereign grace is much more appreciated. (It is worth noting that Calvin did not explain election until Book III of The Institutes Of the Christian Religion.) 2. The watershed issue theologically is the fact that regeneration, or the work of God in the soul, is prior to conversion which is the human response. It is regeneration that enables us to trust Christ. If there is one thing very explicit in the spiritual birthline, it is the distinction between regeneration and conversion. That has enormous practical consequences in helping people understand the meaning of grace and the work of God in their souls. So Jesus, in John 3:3-7, is not describing the conversion experience when he speaks of being "born again." I believe people who are born again have an intuitive sense that God has been moving in their souls long before they found Christ. Consider the way people respond to the words of "Amazing Grace." That hymn has remarkable power even with unbelievers--perhaps it touches people's sense of powerlessness--but Christians feel a particular affinity with the message. In the second stanza of the hymn, for example, the author recognized that after coming to faith that grace had been at work before he believed. "How precious did that grace appear the hour I first believed." In general evangelical writing, however, the distinction between regeneration and conversion is usually muddled. An author will say something about the Holy Spirit being necessary, but then identify conversion as the beginning point of spiritual life. This may include language such as, "When you received Christ, you were born again," actually reversing the order, or making rebirth and believing in Jesus synonymous. Theologically, that could be clearly identified as Arminianism, and in some cases it is. In my opinion, most of that type of teaching is rooted in modern indifference to serious theology and should not be given any label other than "carelessness." The sad reality is that far too many of those who wear the label "Reformed" or "Calvinist" do not demonstrate an understanding of this distinction in terms of evangelistic or pastoral ministries. John Gerstner in an article on Jonathan Edward's teaching on "preparation" said, "Nothing brings more blinking stares than to lecture to American Calvinistic groups today on seeking as the cutting edge of Calvinistic evangelism" (Westminster Theological Journal, Fall 1979). 3. The relation between regeneration and conversion is the fundamental issue because it emphasizes that God’s work must precede our response. The next question is how the invisible work of God in the soul becomes visible in some form of conversion. This is an area of mystery, but as Christian workers we are (or should be) in regular contact with people who seem to be "on the way" but not ready for a commitment. How can we help them? In the birthline paradigm I make regeneration equivalent to conception. (This is explained in detail in Vol. II of Work of the Holy Spirit by Abraham Kuyper). Regeneration is the first move of God on the soul. (It can be argued that the Greek word, gennan, should be translated ‘begotten’ rather than '‘born’). Once the conception occurs, then the new life would build on the analogy of pregnancy, which fits beautifully with the Shorter Catechism's description of effectual calling: "Effectual calling is the work of God’s Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ freely offered to us in the Gospel," (Shorter Catechism #31). So regeneration, strictly defined, is that invisible moment, known only to God, when the process of spiritual life begins. The new (spiritual) birth, like physical birth, is actually a process with the delivery of the baby, an important part of the total life experience. 4. That leads to consideration of conversion itself. Note that I draw that as an "X" with dotted lines. The more I have talked in depth to people about their conversion "experience," the more I want to revisit the whole way we evangelicals look on conversion. Many things have contributed to rethinking of this whole conversion experience. The most dramatic push I received was a reading, years ago, of the "conversion" of Malcolm X. His testimony fulfills all the classic symptoms of a conversion story. He even entitled that chapter, "Saved." His experience was genuine and life-changing-- but it was conversion to faith in Elijah Muhammed and the Black Muslims! The concern about superficial conversions is not a new one especially in our Reformed churches. But it is being raised even in some evangelical circles today. But on a practical and pastoral level, I have found that the birthline explanation is very effective in demonstrating the point that true conversion is only part of the work of salvation that begins before the person comes to know Christ, and continues after that initial experience. It also serves to take the spotlight away from particular experiences, without denying the validity of them. I have found this particularly helpful for those raised in Christian homes who give genuine evidence of the new birth, but cannot point to a particular conversion moment. I have also discovered that there are others, including many from a Roman Catholic background who have grown up sincerely believing in the doctrines of the Christian faith and who come to personally embrace Christ, but for whom the evangelical idea of conversion is foreign. Archibald Alexander in his classic Thoughts on Religious Experience (1895), once remarked that Christian denominations differ from one another not only in doctrine and worship, but in their understanding of religious experience. The issue is not, at what moment people were converted, but are they currently trusting only in Christ, and knowing the inward work of God in their lives.
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