Want to know how to navigate the Victorian Web? Click here.
To be converted, to be regenerated, to receive grace, to experience religion, to gain an assurance, are so many phrases which denote the process, gradual or sudden, by which a self hitherto divided, and consciously wrong inferior and unhappy, becomes unified and consciously right superior and happy, in consequence of its firmer hold upon religious realities. This at least is what conversion signifies in general terms, whether or not we believe that a direct divine operation is needed to bring such a moral change about.  . . .
Conversion a Natural Process
the ordinary “conversion” which occurs in young people brought up in evangelical circles is to that growth into a larger spiritual life which is a normal phase of adolescence in every class of human beings. The age is the same, falling usually between fourteen and seventeen. The symptoms are the same,—sense of incompleteness and imperfection; brooding, depression, morbid introspection, and sense of sin; anxiety about the hereafter; distress over doubts, and the like. And the result is the same,—a happy relief and objectivity, as the confidence in self gets greater through the adjustment of the faculties to the wider outlook. In spontaneous religious awakening, apart from revivalistic examples, and in the ordinary storm and stress and moulting-time of adolescence, we also may meet with mystical experiences, astonishing the subjects by their suddenness, just as in revivalistic conversion. The analogy, in fact, is complete . . . Conversion is in its essence a normal adolescent phenomenon, incidental to the passage from the child's small universe to the wider intellectual and spiritual life of maturity. 
Self-surrender and Conversion
Self-surrender has been and always must be regarded as the vital turning-point of the religious life, so far as the religious life is spiritual and no affair of outer works and ritual and sacraments. One may say that the whole development of Christianity in inwardness has consisted in little more than the greater and greater emphasis attached to this crisis of self-surrender. From Catholicism to Lutheranism, and then to Calvinism; from that to Wesleyanism; and from this, outside of technical Christianity altogether, to pure “liberalism” or transcendental idealism, whether or not of the mind-cure type, taking in the mediæval mystics, the quietists, the pietists, and quakers by the way, we can trace the stages of progress towards the idea of an immediate spiritual help, experienced by the individual in his forlornness and standing in no essential need of doctrinal apparatus or propitiatory machinery. [210-11]
After quoting at length and then discussion the example of a religious conversion, James continues, moving to the case of sudden conversions.]
I might multiply cases almost indefinitely, but these will suffice to show you how real, definite, and memorable an event a sudden conversion may be to him who has the experience. Throughout the height of it he undoubtedly seems to himself a passive spectator or undergoer of an astounding process performed upon him from above. There is too much evidence of this for any doubt of it to be possible. Theology, combining this fact with the doctrines of election and grace, has concluded that the spirit of God is with us at these dramatic moments in a peculiarly miraculous way, unlike what happens at any other juncture of our lives. At that moment, it believes, an absolutely new nature is breathed into us, and we become partakers of the very substance of the Deity.
That the conversion should be instantaneous seems called for on this view, and the Moravian Protestants appear to have been the first to see this logical consequence. The Methodists soon followed suit, practically if not dogmatically, and a short time ere his death, John Wesley wrote:—
In London alone I found 652 members of our Society who were exceeding clear in their experience, and whose testimony I could see no reason to doubt. And every one of these (without a single exception) has declared that his deliverance from sin was instantaneous; that the change was wrought in a moment. Had half of these, or one third, or one in twenty, declared it was gradually wrought in them, I should have believed this, with regard to them, and thought that some were gradually sanctified and some instantaneously. But as I have not found, in so long a space of time, a single person speaking thus, I cannot but believe that sanctification is commonly, if not always, an instantaneous work.” Tyerman's Life of Wesley, i. 463.
All this while the more usual sects of Protestantism have set no such store by instantaneous conversion. For them as for the Catholic Church, Christ's blood, the sacraments, and the individual's ordinary religious duties are practically supposed to suffice to his salvation, even though no acute crisis of self-despair and surrender followed by relief should be experienced. For Methodism, on the contrary, unless there have been a crisis of this sort, salvation is only offered, not effectively received, and Christ's sacrifice in so far forth is incomplete. Methodism surely here follows, if not the healthier-minded, yet on the whole the profounder spiritual instinct. The individual models which it has set up as typical and worthy of imitation are not only the more interesting dramatically, but psychologically they have been the more complete.
In the fully evolved Revivalism of Great Britain and America we have, so to speak, the codified and stereotyped procedure to which this way of thinking has led. In spite of the unquestionable fact that saints of the once-born type exist, that there may be a gradual growth in holiness without a cataclysm; in spite of the obvious leakage (as one may say) of much mere natural goodness into the scheme of salvation; revivalism has always assumed that only its own type of religious experience can be perfect; you must first be nailed on the cross of natural despair and agony, and then in the twinkling of an eye be miraculously released. [226-28]
James, William. The Varieties of Religious Experience: A Study in Human Nature. N. Y.: Longmans, Green, and Co., 1917. Project Gutenberg Ebook #621 produced by David Edwards, David King, Charles Keller, and the Online Distributed Proofreading Team.
Last modified 18 July 2019