We find dva<rTpi<f)e(T6ai used in this ethical sense not only in the NT Avritings, but in the Apostolic Fathers (Ign. Magn. ix. 1 ; Hermas, Mand. xi. 12 ; 1 Clem. xxi. 8 ; Ep. of Barn. xix. 6, and also in the Didache iii. 9 repeating Ep. of Barn. xix. 6, ixera diKaldip . . . dvaaTpa(prjari). Deissmann, Bible Studies, Eng. tr., 1901, p. 88 (cf. Light from the Ancient East, Eng. tr.^, 1911, pp. 107, 315), points out that ' the moral signification se gerere which dva(TTpi4>eadai bears in 2 Co l'^, Eph 2-*, 1 P 1", 2 P 218, He 10^3 1318, 1 Ti 3i», is illustrated by Grimm, needlessly, on the analogy of the Hebrew "Si,' and shows that it is not to be explained as a Hebraism (cf. ib. p. 194), by quoting the ' Inscription of Per- gamus No. 224 A (middle of 2nd cent. B.C.), where it is said of some high official of the king iv wda-iu Ka[ipo7$ dp-ep-TTTus Kal d5]ei3s dva(TTpe(f>6p.€vo% ' (cf. also Moulton, Grammar of NT Greek, 1908, p. 11, and T. Nageli, Wortschatz des Apostels Paulus, 1905, pp. 34, 38).
The ethical use of dvaarpocpi) and dvaaTp^<pea0ai, is thus quite frequent in Hellenistic G__reek ; and neither noun nor verb is Hebraic, nor peculiar to the language of the NT, but common, as Deissmann states, to the ancient world as a whole. The ety- mology conveys the idea of movement within certain limits or a given sphere. Such activity, however, is more expressly defined by the words denoting 'walking' or 'going' mentioned above. All such expressions may be illustrated by the term ' the Way ' used in the Acts (see 9- 19^- -^ 22^- -) of the path of the Christians (see art. Christian Life), which is marked out by Divine revelation, as opposed to a'lpeais (Ac 24'^), the way a man chooses for himself. R. Martin Pope.
CONVERSION.— 1. Terminology.— The concep- tion of conversion, as of so much else in the NT, rests on what had become familiar in the OT. But we find nothing like a definite doctrine of conversion in either ; much less a theology or a psychology. The most common word in the OT is ' turn ' (a'iJ'), which is quite general in meaning ; it may be ac- complished by the sinner himself (Ezk I8-1) or, more rarely, by God (Jer 3V^). In the NT, as far as the Acts and Eiiistles are concerned, the noun occurs only once (Ac 15^), but the verb is com- paratively frequent : e.g. Ac 3'» 9^^ 26I8, 1 Th 1^, 2 Co 31^ 1 P 2^5, It is significant that it occurs 12 times intransitively, 4 times transitively ; and the tense (aorist) used most commonly implies that the action is regarded as momentary more often than continuous (there is implied continuity in Ac 14^^ 151^ Gal 49, as against Ac S'^ 26^^, 2 Co 3'6, Ja 5"*). It may be added that in all cases, except 4 (Ac 3'^ 28-^, Ja 519- 20), RV translates by ' turn.' The verb is only twice used literally (Rev V^, 2 P 2*-), and it is used once in Galatians (4^) and twice in a single passage, 2 P 2^i- 22, quoting from the OT (Pr 26"), of perversion.
2. Suggestions from the context. — What are the causes and accompaniments of conversion ? It ap- pears as the result of preaching (Ac 14'®), or of 'signs' (9^^ Ipi). It is connected with repentance (3'-' 26-") and followed by bond-service and endurance ( 1 Th P) ; and in the story of Cornelius and his friends, as St. Peter is preaching, at the moment when he describes remission of sins as given to
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those who believe on Christ, the Holy Spirit falls on them, and they speak with tongues and 'magnify God' (Ac'lQ-*-*- ^''). They are then bap- tized. The same thing happens to the 12 disciples of Apollos at Ephesus (Ac 19^^-) after they have been baptized and St. Paul has laid his hands upon them. (In 1 Co 12^'* and 14 passim nothing is said to connect the gift of ' tongues ' with conversion. ) This glossolalla is the only outward sign of con- version mentioned in the NT ; it is true that the men in Stephen's unrepentant audience were ' cut to the heart' (Ac 7^^) ; but abnormalities such as those which accompanied the early stages of the Methodist movement, the American camp-meet- ings, or the Welsh revival, are altogether absent from the historj' of apostolic preaching and its results.
3. Parallel expressions. — Although the actual descriptions of conversion are few (see below, § 7), references to the great transition are numerous. The converts are reminded that they were recon- ciled (2 Co 520), that they died with Christ (Col 2^), that they were made alive together with Christ (Eph 2'), that they were baptized into Christ (Gal 3"), that they obtained mercy (Ko U*"). The word of the truth of the gospel is increasing in the Colossians, since tlie day that they heard and knew the grace of God in truth (Col !« ; cf. He lO-^-^-). They have renounced the hidden things of dark- ness ; they have believed, they are washed, they are sanctified (1 Co 6'^). The general term ' salva- tion ' is used in 1 Co l-i, Ro 10'», Tit 3^; St. Peter writes to those who are elect, begotten again (1 P P- » ; cf. 2 P P"). In all these phrases, stress is laid sometimes on the action of God, sometimes on the response of man ; nor is it always easy to see whether the writers are referring to the actual moment of conversion or not ; they M'ould seem to think more frequently of the new life, introduced by a definite experience (cf. St. Paul's use of the perfect tense, ^XTri/cores, 1 Co 15'®, ireTricTTevKa, 2 Ti 1^), than of the exact moment of transition. The language of St. John, as might have been expected, makes but little reference to the change as an event happening in time ; his thought is rather of belief or knowledge as an abiding at- titude of mind (1 Jn 2^^ 4^*) ; but we may compare the striking phrase in 1 Jn S" ' have passed from death unto life,' with that of St. Paul (2 Co 5"), 'if any man is in Christ, it is a new creating.'