EEC, Congress of Celje, 27 th May – 1st June 1, 2015 Conversion. The Act, the Process and Accompaniment Stories of conversion in the first centuries of the church. What is conversion?
Journal Title: The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II - Year 2016, Vol 6, Issue 2
Abstract
Looking for the sources of conversion in the first centuries of the Church is not a simple process: the study is wide ranging from the process of conversion in the ancient world – long and varied – to personal narratives of conversion. 1 The same concept of conversion was not equivocal. For us today, the meaning is obvious: it has to do with the passage from one religion to another, or from an agnostic or atheist position to a religious conviction and practice. In the ancient world, in which the proclamation of the Gospel made its first steps, 2 the problem was not posed in this way because religion was primarily a social phenomenon, a phenomenon linked to a nation and to traditions, more than linked to personal convictions. It drew its legitimacy from a twofold point of reference: tradition (antiquity) and ethnic belonging. Every nation, every city has its own religion. 3 It did not concern primarily the “truth” of divinity (a notion linked to the investigation of philosophers who reflect on first principles), but on the correct and legitimate way of worshipping the divinity, a way which is easily recognisable precisely in that sanctioned by tradition. This meeting is sometimes a fusion of peoples and different traditions within the framework of the Roman Empire which allowed access to different religious traditions, under the great heading of public worship, the official worship of the empire. The adhesion to the official religion or even to that of a group with which one was in contact did not require the renunciation of the religion practiced before: the same person could have the divinity of the family or group, to worship the divinity or divinities of his/her own nation, and within the limits provided for by law or tradition, take part in “public” worship. In this religious context the passage from one religion to another did not feature, but rather a plurality of adhesions. The experience of conversion in this religious sphere simply lacked the conditions to exist; even the vocabulary to refer to it was missing. The term was rather present within the framework of philosophy, intended as a search for authentic life based on the value of things, of their consistency and the weight given to them by human beings, on “truth”, on the excellence and the care of the soul. Here conversion was seen as a passage from a superficial life which is linked to exterior habits, to the search for wisdom, for balance, for moderation, as the transformation of oneself, as a passage to the truth of “oneself ”. It was precisely linked to living philosophically. A good example may be the conversion of Polemone as narrated by Diogenes Laertius in “The Lives of the Philosophers” (4.16–20). Listening to the call to a “balanced” life formulated by Senocrate in the academy (Plato’s school whose second successor he was), Polemone passes from an “uncontrolled and degenerate” life to a life devoted to philosophy; he assumes a lifestyle which can be described as “a quiet firmness”, far away from any variations. Within daily life philosophical practice introduces elements of awareness and rationality that enables persons to become aware of themselves and of their actions. The comparison between the “before” and the “after” highlights the change, the conversion, on the basis of a new outlook on life, acquired at the master’s school and nourished by appropriate exercises (such as attention, dialog as a practice of self ‑awareness, the thought of death, reflection on the words of the wise...) to which the teacher and school introduced them. It deals with conversion to the authentic life through the adoption of a wise lifestyle based on a tradition conveyed by teachers who facilitated the link with great thinkers (Socrates, Plato, Zeno...).4 The Jewish tradition had a peculiarity of its own by reason of the exclusive and national character of its monotheism. The profession of faith in One God implied taking a distance from any other figure of divinity which was classified as an idol, as false. In biblical tradition conversion occupies a very important place: prophets underline the urgency of “turning back to God”, to “return to Him with all your heart” (Joel 2,12). The faith of the fathers in God, of a God who gives freedom, a God of the promises and of the covenant, calls for a unique place in the heart and life of the human being, and not breaking down this hosting by sharing it with other “gods.” The ethnic character however offered a possibility of integration or at least of a partial reception within the current vision of the Roman Empire. Certainly there could be adhesions to the one God also by non ‑Jews, as in the case of Izate of Adiabene, at the time of emperor Claudius, which is referred to by Josephus Flavius (Antiquities of the Jews XX). Here we have a passage from one religion to another, which can be placed in a category of its own: that of proselytes. The integration in the new religion was not however total; to some extent the link between the proselytes, the “God ‑fearing”, had the stigma of something strange. In the same way, let us understand the story of the conversion of Asenet, narrated in the Jewish ‑Hellenistic novel Joseph and Asenet (early second century AD)5 . In this case, the adhesion to the Jewish faith is presented as linked to the encounter with Joseph the Jew as the future husband and as a divine illumination. The outcome is described as a passage from death to life. The story is perhaps as a sign of Jewish missionary practice during the Alexandrian diaspora. The beginning of Christian proclamation in the ancient world has brought with it a novelty which cannot be easily collocated: as the Judaism in which Christianity was born, Christian proclamation implies an adherence to God, the God of the fathers and the Father of Jesus the Messiah, which implies a break with any other image of divinity, with every other cultic tradition. However, at the same time declaring its universal appeal, without reservations and differences. The adherence to the Gospel of Jesus introduces all, in the same way, into the People of God. This results in a call to conversion that is addressed to everyone, because it is from the one God. Conversion here is seen as a path by means of which through listening to the proclamation leads to faith. It is a gift available to everyone. It is the grace of “turning to god from idols, to serve the living and true God” (1 Thess 1, 9). It is understandable that in that environment this appeared to be an “exaggerated allegation” of a religion which was foreign,6 and at the same time it could draw attention for its innovative stances because it did away with “Preferences” and with discrimination (see Acts 10, 34–35).7
Authors and Affiliations
Giuseppe Laiti
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