Confessionalism and conversionism are two important concepts in Christian theology that deal with how people relate to God and find salvation. At a basic level, confessionalism emphasizes adherence to specific doctrines and creeds, while conversionism focuses on a personal experience of conversion.
Confessionalism arises from the belief that the Christian faith rests upon certain foundational truths that are laid out in the creeds and confessions of the church. The three early ecumenical creeds – the Apostles’ Creed, the Nicene Creed, and the Athanasian Creed – are seen as summarizing the core doctrines of Christianity. Various Protestant denominations also have specific confessions or catechisms that further define their theological beliefs.
Confessional churches stress acceptance of and adherence to these confessional standards as a key part of the Christian life. Members are expected to affirm the doctrines and creeds of their tradition. This provides theological unity and acts as a safeguard against heresy. However, it can sometimes lead to a focus on intellectual assent to correct doctrine over personal experience of God.
Conversionism, on the other hand, is focused on the individual experience of being “born again” through faith in Jesus Christ. This personal spiritual transformation is seen as essential to salvation. Conversionist churches place less emphasis on doctrinal standards and more emphasis on the importance of a dramatic conversion experience.
This conversion experience usually includes conviction of sin, repentance, acceptance of Jesus Christ as Savior and Lord, and a profession of faith. It is accompanied by a profound sense of being saved and freed from the burden of sin. Conversionism focuses on the transformational power of this personal encounter with Jesus.
Many denominations incorporate both confessional and conversionist elements, but may lean more heavily towards one side. More confessional churches include Lutheran, Reformed, and Presbyterian traditions. More conversionist churches include evangelical, Baptist, Pentecostal, and Restorationist movements.
History of Confessionalism
Confessionalism emerged in the 16th century Protestant Reformation which questioned some doctrines and practices of the medieval Catholic church. Reformers like Martin Luther and John Calvin sought to recover biblical faith and doctrine. This involved defining their theological beliefs in written confessions and creeds.
The Lutheran tradition crystallized around Luther’s Small Catechism (1529) and the Augsburg Confession (1530). The Reformed tradition looked to Calvin’s Institutes of the Christian Religion (1536) and confessions like the Heidelberg Catechism (1563). The Anglican tradition affirmed the Thirty Nine Articles (1571).
These confessions aimed to set down sound doctrine against heretical teachings. They also served as standards of faith for teaching and preaching. Adherence to right doctrine continues to mark these Protestant traditions.
History of Conversionism
Conversionism emerged later in the 17th century through Puritan and Pietist movements. These groups reacted against dry intellectualism and state-church ritualism. They emphasized heartfelt religious experience and “experimental” faith.
Puritan leader William Perkins popularized the model of 12 distinct steps in conversion. Later revivalist preachers like Jonathan Edwards also focused on the stages of an individual’s conversion experience.
The First Great Awakening in the American colonies (1730s-40s) featured evangelists like George Whitefield who preached the necessity of spiritual rebirth. Frontier revivals of the early 19th century further promoted conversion-focused theology and methods.
Modern evangelicalism, Pentecostalism, and Baptist churches maintain an emphasis on being born again. The experience of conversion remains central to these traditions.
Core Beliefs of Confessionalism
Here are some key theological emphases in confessionalism:
- Creeds and confessions define the essential doctrines of Christianity.
- Scripture is the sole source and norm for Christian doctrine.
- Right teaching regarding God’s nature and work is crucial.
- Heresy undermines the foundations of faith and must be refuted.
- Church unity depends on agreement in confession and doctrine.
- Pastors must teach and preach only what accords with the creeds.
In general, confessionalism focuses on maintaining purity in Christian doctrine through creedal orthodoxy. The content of the faith is seen as something objectively defined for all time in the church’s confessions.
Core Beliefs of Conversionism
Here are some key theological emphases in conversionism:
- New birth through faith in Christ is necessary for salvation.
- This personal conversion experience transforms the individual.
- Evidence of conversion includes godly living and good works.
- Preaching should elicit heartfelt responses leading to conversion.
- Conversion results in a personal relationship with Jesus Christ.
- Every believer should be able to share or testify about their conversion.
In general, conversionism focuses on individual spiritual experience over formal doctrine. The process and fruits of personal conversion receive major emphasis.
Contrasting Confessionalism and Conversionism
While confessionalism and conversionism both aim to faithfully articulate biblical Christianity, they differ significantly in their focus:
- Confessionalism emphasizes doctrinal content – correct beliefs as defined in the creeds.
- Conversionism emphasizes personal experience – the process and effects of being born again.
- Confessionalism cares about preserving theological orthodoxy.
- Conversionism cares about facilitating religious transformation.
- Confessionalism defines the church in terms of adherence to doctrine.
- Conversionism defines the church in terms of relationship to Jesus Christ.
- Confessionalism places priority on intellectual assent to creeds.
- Conversionism places priority on personal commitment to Christ.
So in summary, confessionalism is creed-centered while conversionism is Christ-centered. Confessionalism focuses on theological content and conversionism focuses on religious experience.
Criticisms of Confessionalism
Critics of confessionalism raise several concerns:
- It can lead to dry, intellectual faith that lacks warmth and vigor.
- Strict adherence to creeds can produce rigid doctrinal conformity.
- Too much focus on doctrinal polemics can divide Christians.
- It risks valuing theological knowledge over practical obedience to Christ.
- Creedal traditionalism can stifle fresh understandings of biblical truth.
In response, confessionalists argue that doctrine and experience should complement rather than compete with each other. They also point to examples of confessional figures like Calvin and Luther who combined doctrinal depth with lively personal faith.
Criticisms of Conversionism
Critics of conversionism raise these concerns:
- It can lead to an overly subjective, emotional faith.
- It risks valuing personal experiences more than biblical revelation.
- Focusing on “moments” of conversion may ignore gradual growth in grace.
- Revivalistic methods can produce shallow, short-lived converts.
- It can foster divisive judgments about another’s conversion experience.
In response, conversionists argue that doctrine and experience should be complementary. They also point to positive fruits like increased missionary zeal that often accompany revival.
Finding Balance Between the Two
This debate shows that confessionalism and conversionism represent two important emphases within evangelical Christianity. In a balanced approach that affirms both:
- Sound doctrine can anchor and shape Christian experience.
- Genuine spiritual experience can invigorate and deepen theological conviction.
- Head and heart, content and conversion, go hand-in-hand.
Conservative denominations like Presbyterian, Lutheran, and Reformed traditions lean towards confessionalism – but affirm conversionism. Evangelicalism, Pentecostalism and Baptist churches lean towards conversionism – but affirm historic creeds.
So Christian traditions occupy different places on the spectrum between doctrinal purity and experiential vibrancy. But both theological depth and lively personal faith remain vital. Truth and Spirit are essential partners, not rivals, in the healthy Christian life.
Confessionalism vs. Conversionism Examples
John Calvin
John Calvin represents a confessional approach – he is renowned for his theological works like Institutes of the Christian Religion and key role in Protestant doctrinal development. However, Calvin also experienced a profound conversion and wrote of the experiential “sense of divine love in our hearts.”
John Wesley
John Wesley represents a conversionist approach – he emphasized being born again and the need for experiential religion. However, Wesley was also a rigorous theologian and stressed doctrinal teaching alongside conversion.
Jonathan Edwards
Jonathan Edwards represents a fusion – he was a powerful revivalist preacher who emphasized the experiential side of conversion. But Edwards was also deeply theological in works like Religious Affections, arguing that true affections must be grounded in scriptural truth.
Charles Finney
Charles Finney represents a heavily conversionist approach – as a leading revivalist, he preached zealously to produce conversions without much focus on formal doctrine and theology.
J. Gresham Machen
J. Gresham Machen represents a strongly confessional approach – as a 20th century Presbyterian, he rigorously defended orthodox doctrine against liberal theology.
These examples illustrate how various Christian leaders have interacted with and blended confessional and conversionist elements in different ways.
Conclusion
Confessionalism and conversionism represent two vital strands in the fabric of evangelical Christianity. At their best, they can complement each other – sound doctrine informing experience, and vibrant experience illuminating doctrine. Christians need both theological depth and transformational conversion that continually renew the mind and heart.
Rather than seeing them as warring opposites, it’s most helpful to hold confessionalism and conversionism in creative tension – valuing historic biblical orthodoxy and placing our faith and trust in the living Christ. “In essentials unity, in non-essentials liberty, in all things charity.”