TORT LAW AND CONVERSION
JESUS IS A THIEF :
TORT LAW AND CONVERSION
by Zachary Hurt
In this age , we humans value specialization and categorization . Everything must fit in its own distinct category , with its own distinct rules and — most important of all — its own definitions . Indeed , the greatest barrier to entry in any field of study is the vocabulary . Few theological , philosophical , or legal concepts are truly so nuanced as to elude the understanding of the common man . But specialized words and definitions can render the most banal of theological or philosophical or legal discussions inscrutable to the uninitiated . Despite this etymological exclusivism endemic to the intellectually erudite , definitions ostensibly specific to a single discipline can , when applied in a totally other context , illuminate new truths — or illuminate old truths anew . One example of this is the definition of the word “ conversion .”
Christians are familiar with the term . Indeed , there is perhaps no word more important in the evangelical lexicon than conversion . The Church has taken the Great Commission seriously , and the modern Western ecclesia has largely focused its efforts outward , seeking to fulfill Christ ’ s charge to bring the news of His kingship to the far corners of the world . And while the enormous success of those efforts speaks to the faithfulness of the Bride of Christ — and God ’ s consequent blessing of such covenant allegiance — there is a tendency in the Church to lose sight of what is really going on with the spread of the Gospel . The individualistic tendencies of the opulent West have not been confined to secular culture , but have also been manifested in the theology of the American church .
Today it is common to hear conversion experiences spoken of in terms of the individual sinner who seeks out Christ , crying out for salvation that is mercifully granted by an attentive Heavenly Father . This understanding is intimated in Webster ’ s definition of conversion : “ the act or process of changing from one religion , belief … etc ., to another .” 1 Both this definition and the currently prevalent understanding of conversion place the emphasis on the convert ; the convert acts , he cries out . This is not a biblical understanding .
When our once-dead souls are the chattel being converted , the payment is death and separation from God . Christ paid that price and took us for His own , thus totally destroying any claim that sin has on our souls .
In Scripture , salvation is portrayed as an act of God , initiated independent of human volition . In Ezekiel , God commands the prophet to preach to a pile of dry bones . These skeletal remains have no eyes to see , nor have they ears to hear . They have no minds to think , their souls are flown from the body , and they cannot reach out to receive the blessing of the Creator . But when Ezekiel prophesies , God causes the bones to come together , flesh to cover them , the wind to give them breath . The bones are a picture of dead , unfaithful Israel who , despite that nation ’ s apostasy — its spiritual death — was nevertheless promised that , “… [ I , God ] shall put my Spirit in you , and ye shall live , and I shall place you in your own land …” 2 The same applies to mankind today . In Ephesians 2 , Paul says , “… you hath he quickened , who were dead in trespasses and sins ; wherein in time past ye walked according to the course of this world , according to the prince of the power of the air … But God , who is rich in mercy , for His great love wherewith He loved us , even when we were dead in sins , hath quickened us together with Christ …” 3 From the creation of man out of clay , to the redemption of Israel and the salvation of Christ , it is clear that conversion is born out of God ’ s prerogative , not man ’ s personal conviction .
This understanding of salvation is overlooked in the modern Church in part because of definitional myopia . Because the very definition of “ conversion ” is stated in terms of a volitional act by fallen man , our whole concept is wrongly colored from the very beginning . A definition which more accurately describes what is occurring in the process of conversion is found within the seemingly non-theological realm of tort law .
The tort of conversion may be narrowly defined as “ an intentional exercise of dominion or control over the chattel of another which so seriously interferes with the right of another to control it that the actor may justly be required to pay the other the full value of that chattel .” 4 This is a perfect picture of what is going on when a sinner is drawn to God by the power of the Spirit and in the blood of Christ . The drawing of the Spirit is God ’ s intentional act of love towards His chosen people . In fulfilling page 16 | LIBERTY LEGAL JOURNAL | SPRING / SUMMER 2016