"By the grace of God I am what I am: and His grace which
was bestowed on me was not in vain." 1 Cor. xv. 10.
WE can hardly conceive that grace, such as that given to the great Apostle
who speaks in the text, would have been given in vain; that is, we should
not expect that it would have been given, had it been foreseen and designed
by the Almighty Giver that it would have been in vain. By which I do not
mean, of course, to deny that God's gifts are oftentimes abused and wasted
by man, which they are; but, when we consider the wonderful mode of St.
Paul's conversion, and the singular privilege granted him, the only one
of men of whom is clearly recorded the privilege of seeing Christ with
his bodily eyes after His ascension, as is alluded to shortly before the
text; I say, considering these high and extraordinary favours vouchsafed
to the Apostle, we should naturally suppose that some great objects in
the history of the Church were contemplated {218} by means of them, such
as in the event were fulfilled. We cannot tell, indeed, why God works,
or by what rule He chooses; we must always be sober and humble in our thoughts
about His ways, which are infinitely above our ways; but what would be
speculation, perhaps venturous speculation, before the event, at least
becomes a profitable meditation after it. At least, now, when we read and
dwell on St. Paul's history, we may discern and insist upon the suitableness
of his character, before his conversion, for that display of free grace
which was made in him. Not that he could merit such a great mercy—the idea
is absurd as well as wicked; but that such a one as he was before God's
grace, naturally grew by the aid of it into what he was afterwards as a
Christian.
His, indeed, was a "wonderful conversion," as our Church in one place
calls it, because it was so unexpected, and (as far as the appearance went)
so sudden. Who of the suffering Christians, against whom he was raging
so furiously, could have conceived that their enemy was to be the great
preacher and champion of the despised Cross? Does God work miracles to
reclaim His open malevolent adversaries, and not rather to encourage and
lead forward those who timidly seek Him?
It may be useful, then, to mention one or two kinds of what may be called
sudden conversions, to give some opinion on the character of each of them,
and to {219} inquire which of them really took place in St. Paul's case.
1. First; some men turn to religion all at once from some sudden impulse
of mind, some powerful excitement, or some strong persuasion. It is a sudden
resolve that comes upon them. Now such cases occur very frequently where
religion has nothing to do with the matter, and then we think little about
it, merely calling the persons who thus change all at once volatile and
light-minded. Thus there are persons who all of a sudden give up some pursuit
which they have been eagerly set upon, or change from one trade or calling
to another, or change their opinions as regards the world's affairs. Every
one knows the impression left upon the mind by such instances. The persons
thus changing may be, and often are, amiable, kind, and pleasant, as companions;
but we cannot depend on them; and we pity them, as believing they are doing
harm both to their temporal interests and to their own minds. Others there
are who almost profess to love change for change-sake; they think the pleasure
of life consists in seeing first one thing, then another; variety is their
chief good; and it is a sufficient objection in their minds to any pursuit
or recreation, that it is old. These, too, pass suddenly and capriciously
from one subject to another. So far in matters of daily life;—but when
such a person exhibits a similar changeableness in his religious views,
then men begin to be astonished, and look out with {220} curiosity or anxiety
to see what is the meaning of it; and particularly if the individual who
thus suddenly changed, was very decided before in the particular course
of life which he then followed. For instance, supposing he not merely professed
no deep religious impressions, but actually was unbelieving or profligate;
or, again, supposing he not merely professed himself of this creed or that,
but was very warm, and even bitter in the enforcement of it; then, I say,
men wonder, though they do not wonder at similar infirmities in matters
of this world.
Nor can I say that they are wrong in being alive to such changes; we
ought to feel differently with reference to religious subjects, and not
be as unconcerned about them as we are about the events of time. Did a
man suddenly inform us, with great appearance of earnestness, that he had
seen an accident in the street, or did he say that he had seen a miracle,
I confess it is natural, nay, in the case of most men, certainly in the
case of the uneducated, far more religious, to feel differently towards
these two accounts; to feel shocked, indeed, but not awed, at the first—to
feel a certain solemn astonishment and pious reverence at the news of the
miracle. For a religious mind is ever looking towards God, and seeking
His traces; referring all events to Him, and desirous of His explanation
of them; and when to such a one information is brought that God has in
some extraordinary way showed Himself, he will at first sight be {221}
tempted to believe it, and it is only the experience of the number of deceits
and false prophecies which are in the world, his confidence in the Catholic
Church which he sees before him, and which is his guide into the truth,
and (if he be educated) his enlightened views concerning the course and
laws of God's providence, which keep him steady and make him hard to believe
such stories. On the other hand, men destitute of religion altogether,
of course from the first ridicule such accounts, and, as the event shows,
rightly; and yet, in spite of this, they are not so worthy our regard as
those who at first were credulous, from having some religious principle
without enough religious knowledge. Therefore, I am not surprised that
such sudden conversions as I have been describing deceive for a time even
the better sort of people—whom I should blame, if I were called on to do
so, not so much for the mere fact of their believing readily, but for their
not believing the Church; for believing private individuals who have no
authority more than the Church, and for not recollecting St. Paul's words,
"If any man ... though we, or an Angel from heaven, preach any other Gospel
unto you than that ye have received, let him be accursed." [Gal. i. 8,
9.]
2. In the cases of sudden conversion I have been speaking of, when men
change at once either from open sin, or again from the zealous partizanship
of a certain creed, to some novel form of faith or worship, their light-mindedness
{222} is detected by their frequent changing—their changing again and again,
so that one can never be certain of them. This is the test of their unsoundness;—having
no root in themselves, their convictions and earnestness quickly wither
away. But there is another kind of sudden conversion, which I proceed to
mention, in which a man perseveres to the end, consistent in the new form
he adopts, and which may be right or wrong, as it happens, but which he
cannot be said to recommend or confirm to us by his own change. I mean
when a man, for some reason or other, whether in religion or not, takes
a great disgust to his present course of life, and suddenly abandons it
for another. This is the case of those who rush from one to the other extreme,
and it generally arises from strong and painful feeling, unsettling and,
as it were, revolutionizing the mind. A story is told of a spendthrift
who, having ruined himself by his extravagances, went out of doors to meditate
on his own folly and misery, and in the course of a few hours returned
home a determined miser, and was for the rest of his life remarkable for
covetousness and penuriousness. This is not more extraordinary than the
fickleness of mind just now described. In like manner, men sometimes will
change suddenly from love to hatred, from over-daring to cowardice. These
are no amiable changes, whether arising or not from bodily malady, as is
sometimes the case; nor do they impart any credit or sanction to the particular
secular course or {223} habit of mind adopted on the change: neither do
they in religion therefore. A man who suddenly professes religion after
a profligate life, merely because he is sick of his vices, or tormented
by the thought of God's anger, which is the consequence of them, and without
the love of God, does no honour to religion, for he might, if it so chanced,
turn a miser or a misanthrope; and, therefore, though religion is not at
all the less holy and true because he submits himself to it, and though
doubtless it is a much better thing for him that he turns to religion than
that he should become a miser or a misanthrope, still, when he acts on
such motives as I have described, he cannot be said to do any honour to
the cause of religion by his conversion. Yet it is such persons who at
various times have been thought great saints, and been reckoned to recommend
and prove the truth of the Gospel to the world!
Now if any one asks what test there is that this kind of sudden conversion
is not from God, as instability and frequent change are the test, on the
other hand, in disproof of the divinity of the conversions just now mentioned,
I answer,—its moroseness, inhumanity, and unfitness for this world. Men
who change through strong passion and anguish become as hard and as rigid
as stone or iron; they are not fit for life; they are only fit for the
solitudes in which they sometimes bury themselves; they can only do one
or two of their duties, and that only in one way; they do not indeed {224}
change their principles, as the fickle convert, but, on the other hand,
they cannot apply, adapt, accommodate, modify, diversify their principles
to the existing state of things, which is the opposite fault. They do not
aim at a perfect obedience in little things as well as great; and a most
serious fault it is, looking at it merely as a matter of practice, and
without any reference to the views and motives from which it proceeds;
most opposed is it to the spirit of true religion, which is intended to
fit us for all circumstances of life as they come, in order that we may
be humble, docile, ready, patient, and cheerful,—in order that we may really
show ourselves God's servants, who do all things for Him, coming when He
calleth, going when He sendeth, doing this or that at His bidding. So much
for the practice of such men; and when we go higher, and ask why they are
thus formal and unbending in their mode of life, what are the principles
that make them thus harsh and unserviceable, I fear we must trace it to
some form of selfishness and pride; the same principles which, under other
circumstances, would change the profligate into the covetous and parsimonious.
I think it will appear at once that St. Paul's conversion, however it
was effected, and whatever was the process of it, resembled neither the
one nor the other of these. That it was not the change of a fickle mind
is shown by his firmness in keeping to his new faith—by his constancy unto
death, a death of martyrdom. {225} That it was not the change of a proud
and disappointed mind, quitting with disgust what he once loved too well,
is evidenced by the variety of his labours, his active services, and continued
presence in the busy thoroughfares of the world; by the cheerfulness, alacrity,
energy, dexterity, and perseverance, with which he pleaded the cause of
God among sinners. He reminds us of his firmness, as well as gentleness,
when he declares, "What mean ye to weep, and break my heart? for I am ready
not to be bound only, but also to die at Jerusalem for the Name of the
Lord Jesus;" and of his ready accommodation of himself to the will of God,
in all its forms, when he says, "I am made all things to all men, that
I might by all means save some." [Acts xvi. 13. 1 Cor. ix. 22.]
3. But there is another kind of sudden conversion, or rather what appears
to be such, not uncommonly found, and which may be that to which St. Paul's
conversion is to be referred, and which I proceed to describe.
When men change their religious opinions really and truly, it is not
merely their opinions that they change, but their hearts; and this evidently
is not done in a moment—it is a slow work; nevertheless, though gradual,
the change is often not uniform, but proceeds, so to say, by fits and starts,
being influenced by external events, and other circumstances. This we see
in the growth of plants, for instance; it is slow, gradual, continual;
yet one day by chance they grow more than another, they {226} make a shoot,
or at least we are attracted to their growth on that day by some accidental
circumstance, and it remains on our memory. So with our souls: we all,
by nature, are far from God; nay, and we have all characters to form, which
is a work of time. All this must have a beginning; and those who are now
leading religious lives have begun at different times. Baptism, indeed,
is God's time, when He first gives us grace; but alas! through the perverseness
of our will, we do not follow Him. There must be a time then for beginning.
Many men do not at all recollect any one marked and definite time when
they began to seek God. Others recollect a time, not, properly speaking,
when they began, but when they made what may be called a shoot forward,
the fact either being so, in consequence of external events, or at least
for some reason or other their attention being called to it. Others, again,
continue forming a religious character and religious opinions as the result
of it, though holding at the same time some outward profession of faith
inconsistent with them; as, for instance, suppose it has been their unhappy
condition to be brought up as heathens, Jews, infidels, or heretics. They
hold the notions they have been taught for a long while, not perceiving
that the character forming within them is at variance with these, till
at length the inward growth forces itself forward, forces on the opinions
accompanying it, and the dead outward surface of error, which has no root
in their minds, from {227} some accidental occurrence, suddenly falls off;
suddenly,—just as a building might suddenly fall, which had been going
many years, and which falls at this moment rather than that, in consequence
of some chance cause, as it is called, which we cannot detect.
Now in all these cases one point of time is often taken by religious
men, as if the very time of conversion, and as if it were sudden, though
really, as is plain, in none of them is there any suddenness in the matter.
In the last of these instances, which might be in a measure, if we dare
say it, St. Paul's case, the time when the formal outward profession of
error fell off, is taken as the time of conversion. Others recollect the
first occasion when any deep serious thought came into their minds, and
reckon this as the date of their inward change. Others, again, recollect
some intermediate point of time when they first openly professed their
faith, or dared do some noble deed for Christ's sake.
I might go on to show more particularly how what I have said applies
to St. Paul; but as this would take too much time I will only observe generally,
that there was much in St. Paul's character which was not changed on his
conversion, but merely directed to other and higher objects, and purified;
it was his creed that was changed, and his soul by regeneration; and though
he was sinning most grievously and awfully when Christ appeared to him
from heaven, he evidenced then, as afterwards, a most burning energetic
zeal for God, a most {228} scrupulous strictness of life, an abstinence
from all self-indulgence, much more from all approach to sensuality or
sloth, and an implicit obedience to what he considered God's will. It was
pride which was his inward enemy—pride which needed an overthrow. He acted
rather as a defender and protector, than a minister of what he considered
the truth; he relied on his own views; he was positive and obstinate; he
did not seek for light as a little child; he did not look out for a Saviour
who was to come, and he missed Him when He came.
But how great was the change in these respects when he became a servant
of Him whom he had persecuted! As he had been conspicuous for a proud confidence
in self, on his privileges, on his knowledge, on his birth, on his observances,
so he became conspicuous for his humility. What self-abasement, when he
says, "I am the least of the Apostles, that am not meet to be called an
Apostle, because I persecuted the Church of God; but by the grace of God
I am what I am." What keen and bitter remembrance of the past, when he
says, "Who was before a blasphemer, and a persecutor, and injurious; but
I obtained mercy, because I did it ignorantly in unbelief." [1 Tim. i.
13.] Ah! what utter self-abandonment, what scorn and hatred of self, when
he, who had been so pleased to be a Hebrew of Hebrews, and a Pharisee,
bore to be called, nay gloried for Christ's sake in being {229} called,
an apostate, the most odious and miserable of titles!—bore to be spurned
and spit upon as a renegade, a traitor, a false-hearted and perfidious,
a fallen, a lost son of his Church; a shame to his mother, and a curse
to his countrymen. Such was the light in which those furious zealots looked
on the great Apostle, who bound themselves together by an oath that they
would neither eat nor drink till they had killed him. It was their justification
in their own eyes, that he was a "pestilent fellow," a "stirrer of seditions,"
and an abomination amid sacred institutions which God had given.
And, lastly, what supported him in this great trial? that special mercy
which converted him, which he, and he only, saw—the Face of Jesus Christ.
That all-pitying, all-holy eye, which turned in love upon St. Peter when
he denied Him, and thereby roused him to repentance, looked on St. Paul
also, while he persecuted Him, and wrought in him a sudden conversion.
"Last of all," he says, "He was seen of me also, as of one born out of
due time." One sight of that Divine Countenance, so tender, so loving,
so majestic, so calm, was enough, first to convert him, then to support
him on his way amid the bitter hatred and fury which he was to excite in
those who hitherto had loved him.
And if such be the effect of a momentary vision of the glorious Presence
of Christ, what think you, my brethren, will be their bliss, to whom it
shall be given, this life ended, to see that Face eternally?
Copyright © 2000 by Bob Elder. All rights reserved.
Used with permission. See the Newman website:
http://www.newmanreader.org/index.html
