First published as Činčala, P. (2025). From Doubter to Disciple: A Case Study on the Process of Spiritual Transformation. Great Commission Research Journal, 17(1), 33-46.
Keywords
Case study, spiritual transformation, spiritual growth, conversion, discipleship.
Introduction
As some have surely experienced, not everyone who grows up in a Christian family is on the path to becoming a true disciple of Christ. It is often assumed that if Christian parents raise their children correctly, those children will automatically become Christians. Yet ample evidence shows this is not the case (Kinnaman, 2019). So what processes and principles are involved in discipleship, and how can we help in this process?
Hadassah was born in 1997. She grew up in a loving Christian family. Both her parents and grandparents were actively involved in the church. From childhood, Hadassah was surrounded by Christian peers, church friends, and cousins. By the time she was a teenager, she already had four younger siblings to help care for. She was a model, responsible firstborn child who was always helpful to her parents.
After high school, she visited Southern University in Tennessee with a friend. On the way back to Michigan, they were in a severe car accident because the driver fell asleep. They collided with a truck, and another truck struck her side of the vehicle; the impact was devastating. She suffered fractures in both femurs as well as a severe brain injury. Many people prayed for her during that time. By God's miracle she survived, and underwent extensive rehabilitation, including physical therapy, occupational therapy, and speech therapy.
In this article we will follow her story, which is not typical, but can help us better understand the process and patterns by which a person becomes a disciple of Jesus.
Theological Grounding
According to Matthew 28:18–20, Jesus gives us a task in the Great Commission: go, make disciples, baptize, and teach them. In the Parable of the Sower in Matthew 13:3–8, Jesus adds further detail, showing that when we teach, we never fully know what kind of soil lies in the heart of our listener. Jesus describes a sower scattering seed: some falls on the path, some on rocky ground, some among thorns, and some on good soil. The outcome for each seed differs dramatically depending on the condition of the soil. In his explanation, Jesus emphasizes a sobering truth: not everyone who hears the gospel will understand or accept it. Some listeners respond with initial enthusiasm but quickly fall away when trials come. Others are choked by the worries of life, anxieties, or the lure of worldly things. The parable reminds us that the condition of the soil — that is, the openness of the heart — is key to real growth and fruitfulness. We may be able to help loosen, water, and fertilize the soil, but we do not control whether the seed dies, takes root, sprouts, or grows.
When Billy Graham died, one Southern Baptist leader called him "the most significant evangelist since the apostle Paul." And indeed — thanks to his tireless evangelistic ministry, many people decided to accept Jesus. At the age of twelve, I myself attended one of his evangelistic services when he visited Prague in what was then Czechoslovakia. After his sermon, delivered in the largest church in Prague, he invited people to come forward and pray the sinner's prayer, accept Jesus as their Savior, and "be saved."
But in that moment, they didn't go to heaven. Only time would tell whether this decision to accept Christ had truly set a process of transformation in motion. The hope was that they would become disciples and followers of Jesus. All too often, however, this process was neglected, because the goal of pastors and evangelists was to "win people for Christ" (in my tradition: to bring them to baptism after completing Bible studies). But the harvest does not occur the moment a seed dies, or when someone "converts" or is baptized. The harvest occurs when the seed grows and bears further seed. That happens when a disciple becomes so equipped with knowledge of God's word that they go and witness to others. That is why the harvest is not measured by baptisms, but by the number of disciples who themselves make further disciples.
So when we bring people to Christ and teach them, we stay with them, pray for them, mentor and guide them so we can see what God will do in their lives and how he will let them grow — and this often takes time.
This raises a fundamental question: What makes soil "good"? At first glance, it might seem that good soil corresponds to virtuous people whose moral behavior or intellectual abilities suggest a readiness for discipleship. On deeper reflection, however, a surprising truth emerges. Fertile soil is often enriched precisely by the elements we despise: manure, waste, the brokenness of life. In the humbling and transforming process of encountering our own limits and failures, the soil becomes rich and able to support new life. It is then that the seed of the gospel takes root, dies, and bears a harvest that glorifies God.
Jesus develops this parable further in Mark 4:26–29, where he compares the kingdom of God to a farmer scattering seed. The farmer sleeps and rises, but meanwhile the seed grows mysteriously — beyond human understanding or effort. "All by itself the soil produces grain," says Jesus (NIV), emphasizing the mystery of God's growth. Paul, looking back on his missionary work, likewise used an agricultural image: "I planted the seed, Apollos watered it, but God has been making it grow" (1 Corinthians 3:6). Paul's words remind us that although human effort — such as preaching, teaching, and care — matters, the source of transformation is not man, but God alone.
Scientific Insights
Researchers help us recognize that every story of a doubter's transformation into a disciple unfolds within a particular context that makes the individual open to following Jesus wholeheartedly. This context includes personal, social, institutional, cultural, and situational factors (Gooren, 2007, p. 351; see also Lofland & Stark, 1965). Personal experiences, emotional memories, inherited values, and even neurological predispositions shape a person's religious engagement (Snow & Machalek, 1983, p. 265). Social networks, including family and friends, can either support or block change, while dissatisfaction with existing religious institutions can lead an individual to seek alternatives (Greil, 1977, p. 120). Broader cultural and societal dynamics — such as economic instability or authoritarian influences — also play a role, as do situational events such as crises or chance encounters with religious representatives (Gooren, 2007, p. 351).
Rambo and Bauman's model of conversion provides a framework that emphasizes the key role of crisis in fostering spiritual transformation (Rambo & Bauman, 2012, p. 882). In their seven-stage model — context, crisis, quest, encounter, interaction, commitment, and consequences — crisis emerges as a catalyst for change, forcing the individual to reassess their beliefs and seek a deeper meaning in life (Rambo & Bauman, 2012, p. 882).
Why Is Crisis Important in Turning Doubters into Disciples?
Crisis disrupts the status quo and forces an individual to confront unmet needs or unresolved problems. This vulnerability often leads to a search for meaning and a deeper purpose in life. Crisis can take various forms of deprivation: economic hardship, social alienation, physical or psychological problems, moral dissatisfaction, or existential questions. These crises create conditions in which the individual is open to reassessing their life and beliefs, thereby opening themselves to the possibility of spiritual renewal. In this process, crisis becomes not merely a source of pain but an opportunity for deep growth and transformation (Paloutzian, 2017, p. 236; see also Glock, 1964).
The scientific perspective offers very useful insight into how growth and discipleship take place. Sometimes Christian parents, deeply concerned about their children's salvation, take control of their spiritual growth. They focus on instilling Christian beliefs and enforcing Christlike behavior through strict rules, structured religious activities, or pressure to conform — believing these efforts will secure their children's faith. For example, they may insist that their children attend every service, mechanically memorize Bible verses, or observe religious practices — without a genuine personal relationship with God ever developing.
True spiritual growth, however, comes through the work of the Holy Spirit. Instead of merely shaping outward behavior, parents can create an environment where children experience God's love, are free to ask questions, wrestle with their faith, and ultimately develop a personal relationship with Christ. This can include modeling an authentic relationship with God, having open conversations about faith, and trusting that God will work in their children's hearts through life experiences and personal conviction (1 Corinthians 3:6). Rather than "raising children for God," parents should guide their children on a path where they are transformed by God himself in Christ.
Some devout parents themselves went through hardships and trials in childhood (for example, economic, professional, or relational), and out of their most sincere love for their children, do everything they can to secure them a better life. Paradoxically, however, they prevent their sons and daughters from experiencing the crises that might bring them to spiritual transformation. With good intentions, Christian parents — including pastors and leaders — raise their children with an emphasis on faith and behavior, while also trying to shield them from crises and prevent any "shameful" prodigal-son experience. Often, though, they fail to provide enough relational and emotional support to build safety, trust, and openness to God's work in their children's hearts.
Such care requires more than just teaching doctrine or enforcing religious practices. It involves showing unconditional love, actively listening to their struggles and doubts, assuring them of their worth independent of performance, and modeling an authentic relationship with God — one that can grow and deepen precisely through crises.
Hadassah's Story
Hadassah miraculously survived her near-fatal accident, and many people around her rejoiced to see God's miraculous intervention. Her story reminded me of how God miraculously intervened in my own life as well. When I woke up after a bicycle accident, following a week unconscious with a bruised, swollen, and bleeding brain, I knew immediately that God had saved my life so that I could serve him — and that sense of calling has never left me.
Hadassah, however, did not feel the same way. Her story was more complicated. She was left with pain — both physical and emotional. She wondered why she had been spared when some of her believing friends who experienced tragedies had not survived. That life-threatening accident was not a turning point for her. When, a few years later, COVID-19 arrived and churches closed in the spring of 2020, Hadassah's parents started a Christian community that met outdoors, and we gladly joined them. Around that time, they also asked me to become Hadassah's mentor. A series of conversations followed, in person, over Zoom, and by text message.
Hadassah used to tell me: "Peter, I hear stories about how people experience God, how he speaks to them, how they feel him — but not me." I would ask her questions about her past, trying to find what was keeping her from connecting with God in her heart. In examining her story, it proved very useful to apply the six motifs that, according to Sisemore (2015, p. 176), lead to spiritual transformation, drawing on the research of Lofland and Skonovd (1981) from the 1980s.
The intellectual motif, which turns a doubter into a disciple, works for someone who has reached a point where they need to critically examine their beliefs and seek answers to deeper questions of life. This did not seem to be Hadassah's case. She had access to biblical teaching through her family and religious education, not only at a church school but also through regular attendance at Sabbath School every weekend. Yet what was intellectually offered to her by the environment she grew up in did not resonate with her — at least not before her breaking point.
The mystical motif is exemplified in the New Testament by Saul's experience on the road to Damascus — a supernatural encounter with God. This motif was, to some extent, "tailor-made" for Hadassah, since God saved her from a near-fatal car accident. Yet this crisis and the experience of supernatural intervention did not transform her spiritually, because she was not yet ready for it.
The experimental motif is often present in children who grow up in church. Experimenting with faith in God allows for gradual transformation — a longer process in which people who do not yet fully believe get involved in church activities, and through involvement and "belonging" gradually become disciples. Hadassah got the opportunity to be more active during the covid-era church closures and helped organize home worship gatherings for young adults. She took part in regular midweek prayer meetings, where young people gathered to prepare the weekend service. It was encouraging to see them prepare the entire service themselves, including the sermon. There were also powerful moments of experiencing God's presence during that time. Even so, it did not bring Hadassah the outcome she longed for — she wanted to "feel" God. At that time she was in a sexual relationship with her boyfriend, through which she tried to numb her pain, and this unhealthy dependency kept her from being open to God at the deepest level.
The affectional motif is an immensely powerful means of helping people change the direction of their lives through interpersonal bonds. When people are drawn to relationships with believers — relationships deeper than those with any of their secular friends — it draws them toward connection with God and his people. This motif proves significant among educated and well-established people who feel something is missing in their lives. They may not be interested in biblical teaching, but friendly bonds draw them into the community. Researchers Stark and Bainbridge (1980) documented this. Hadassah, however, grew up surrounded by loving relationships, and from her perspective there was nothing special or specifically Christian about that. Moreover, growing up, she observed that some people in church were not all that loving, which bothered her. This motif was not a turning point for her.
Nor was she moved by large evangelistic campaigns, representing the revivalist motif; that too had been part of her upbringing experience. When people become part of a crowd and listen to powerful sermons, often delivered by a charismatic speaker, social pressure and "contagion" — even if short-lived — can evoke fear, guilt, or joy of such intensity that people obediently embrace discipleship (Lofland & Skonovd, 1981, p. 381). For Hadassah, however, it had the opposite effect — it discouraged and repelled her.
Lofland and Skonovd (1981) identify yet another motif: the coercive motif. Although coercing faith does not seem right, it is interesting how this motif can nevertheless play a role in turning a doubter into a disciple. After Hadassah finished college in her hometown and was no longer involved in organizing youth services, she moved to a big city to start living on her own — out in the world for the first time. She began working and leading an adult life for which she was not fully prepared. Her parents hoped the move would help her get out of an unhealthy relationship with her boyfriend. She was not, however, prepared to face the world's pitfalls. She got caught up in weekend partying and gradually became dependent on alcohol and later drugs, thinking that numbing herself would help. The opposite proved true — she sank ever deeper into depression. This eventually led to suicidal thoughts, and she knew her life would soon end unless something radical happened.
Then her mother asked her to listen to a recording from a summer camp, where Neil Nedley gave a talk on Jonah in Depression. A small spark of hope awoke in her heart. Within a few weeks, she enrolled in Nedley's recovery program at Weimar University. By that time, she had already given up trying to believe in God, on Christianity, and on the church. She desperately needed help and agreed to take part in the recovery program, but without any desire to follow Jesus or become his disciple.
What she did not realize, however, was that the program was inseparably tied to faith in God — the last thing she wanted. Yet she was drawn in by the cognitive-behavioral therapy the program offered, and that is what kept her there. The people around her were very kind, but firm about the program's requirements. After three days of resisting the program's Christian elements, it became clear that her recovery was at risk. She realized she would either submit to the program and be healed (as many others around her had been), or remain lost. And it was here that (lovingly) the coercive motif came into play. She was essentially required to read biblical devotionals and mental-health literature with a spiritual focus. Because she longed for healing and recovery, she read the texts — and was surprised that they made sense to her. It was not "religious junk," as she would have once called it. For the first time in her life, her heart was open to receiving God's word. Her doubts began to fade, and faith took root and started to sprout.
Discipleship as a Process of Spiritual Transformation
The desired outcome of discipleship is a transformed person with a changed heart and identity. Although we often intuitively know this is the goal, our ministry does not always reflect it. A changed heart means transformation at the deepest level of human desires, affections, and core identity. It is not merely the intellectual acceptance of Christian doctrines or an outward change in behavior, but an inner renewal in which a person begins to feel, believe, and live as a child of God.
This transformation, described in passages such as Ezekiel 36:26 or Romans 8:15–16, involves an emotional and spiritual reorientation, in which old attachments, fears, and selfish motivations are replaced by a new identity rooted in love, trust, and obedience to God. A commitment to grow in Christ and bear the fruit of the Spirit appears to be the result of this transformation. My father, an eighty-year-old retired pastor, says: "Ever since I discovered that important detail in the Great Commission — go, make disciples, baptize them, and then teach them all things — I have encouraged church members not to neglect the newly baptized. I regret that for most of my ministry I overlooked this command. I studied the Bible with new believers, baptized them, and then left them to look after themselves."
If someone decides to believe in God and is baptized, this does not necessarily mean they have truly been "born again." In theory, a person could even become a disciple of Jesus without being born again. But without regeneration and being filled with the Holy Spirit, one cannot fully mature in discipleship. Character formation can also occur in a secular context through moral and ethical development. Yet the transformation described in biblical discipleship goes far beyond mere behavior modification. It involves a deep transformation of the heart, a reoriented identity in Christ, and the indwelling of the Holy Spirit, which produces spiritual fruit reflecting God's character (Galatians 5:22–23). Various theologians and missiologists have described this phenomenon as a change of direction, a change of primary relationships, or the replacement of old loyalties through a transformed worldview (Kraft, 1979, 2005; Hiebert, 1985, 2008).
Understanding transformation as a holistic and ongoing process highlights why conversion is not merely a change of belief but a reordering of emotional and spiritual life. As Rambo and Bauman (2012) emphasize, conversion involves an emotional restructuring, in which affections, desires, and loyalties shift from self-centeredness to a focus on Christ. God, who was formerly hated and rejected, is now loved and worshiped. The "self," formerly worshiped, is now rejected and surrendered to God. The emotional economy of the converted person is transformed through the establishment of new life patterns (Rambo & Bauman, 2012, p. 887). Although the change of heart is emphasized throughout the Bible and across cultures, this variable is often overlooked. According to Ullman, conversion is best understood in the context of an individual's emotional life. Although it might seem that the primary motivation for conversion is the search for truth, Ullman's research shows that the main factors leading to conversion are emotional issues, such as "difficult relationships with fathers, an unhappy childhood, or a past full of disrupted and distorted personal relationships" (Rambo & Bauman, 2012, p. 886; see also Ullman, 1989).
Many people, of both sexes, wrestle within themselves with unresolved memories resulting from trauma, abuse, violence, neglect, or rejection. Some are aware of this struggle; others perhaps are not. Yet all of us long for healing and release from pain. It should therefore not surprise us that emotional wounds play an important role in the process of spiritual transformation (Rambo & Bauman, 2012, p. 886).
Kinship networks played a crucial role for disciples in the early church, as recorded in the New Testament. We read that individuals and their households received the Lord and were baptized. The early Christian church was able to grow and flourish thanks to adequate spiritual, emotional, and social support. Rice (2002), in his book Believing, Behaving, Belonging, argues that "belonging is foundational to Christianity… because Christianity is inherently social… we must participate in the community that Jesus established" (p. 164).
As we seek to foster the process of discipleship among young people, we must not overlook the reality that many believers — including leaders and scholars — display changed beliefs and behavior, yet still carry within them unresolved issues such as ego, bitterness, anger, pride, or arrogance. These untransformed areas often discourage young people, who sense the inconsistency. Even after years of respected ministry in the church, the process of transformation remains incomplete for many. Similarly, some have entered the church and adopted its teachings and behaviors, yet still hesitate to fully let go of their earlier religious attachments.
In this context, the findings of Sarbin and Adler regarding patterns that emerge in people undergoing a fundamental spiritual transformation within discipleship can be a valuable contribution. These patterns include:
(a) guidance by a mentor, (b) the role of rituals, (c) embodiment through sensory experiences, (d) metaphorical rebirth, and (e) a triggering catalyst (Rambo & Bauman, 2012, p. 887; see also Sarbin & Adler, 1970).
Hadassah's Story — Continued
Let's look at how these patterns played out in Hadassah's story:
Guidance by a Mentor A crucial element on the path of transformation is the presence of a mentor who embodies the new way of life. Hadassah noted: "The staff at the recovery center showed a love, mercy, and acceptance that is only possible through God. The way they were open about their own lives and processes — sharing their thoughts out loud — showed me that they truly lived what they taught, and how helpful that was."
Hadassah reflected further: "After my heart opened and, through the people at Weimar [the recovery center], I saw God's light, everything my spiritual mentor told me began to make sense — why you believe and act the way you do. Before, I would just think, 'What does this crazy guy actually see in me or in my heart, what is he always talking about?' But once the pieces started connecting, everything became clear."
She also began to appreciate the wisdom her mother had instilled in her: "Everything my mom taught me growing up also started to make sense. Everything that used to seem 'boring' or 'unimportant' to me — whether about health or anything else — suddenly: my eyes were opened to how blind I had been."
Rituals Rituals help converts actively engage with their new faith and move beyond mere cognitive understanding — toward directly experiencing new beliefs and practices. Hadassah extended her stay at the recovery center twice. At first she was encouraged by witnessing the baptisms of others, which filled her with hope. Later she realized she needed more time to build healthy habits and rituals — such as a daily quiet time, sufficient sleep, a balanced diet, and regular exercise — to support her recovery and spiritual growth.
Hadassah shared: "When I saw how following God's 'rituals' was practical and necessary for my recovery, I started to have an open mind. Then I understood that I needed to change my way of thinking. The program normalized the fact that everyone struggling with depression wrestles with the same toxic thoughts and patterns. Realizing that I wasn't 'special' in seeing the darkness of the world helped me accept God's truths. I needed to keep an open mind toward everything they taught me, because they had far more experience overcoming this 'illness' than I did."
Sensory Experiences Bodily practices such as fasting, meditation, or structured physical activity contribute to transformation. Hadassah found that physical habits played a key role in her recovery and spiritual journey. She noted: "Detoxing from addictive substances cleared my mind. Eating three healthy, regular meals a day was new and necessary for me. At first I was afraid I'd miss massage or physical therapy, but hydrotherapy twice a day helped my body feel better. Stretching and exercising at least two hours a day, along with walking, became a privilege — paying attention to every part of my aching body."
She also noted the restorative effect of proper sleep: "It was the first time in years that I had a normal sleep schedule. My dreams came back, which was a shock."
Metaphorical Rebirth Rebirth symbolizes leaving the past behind and embracing a new beginning. Hadassah described her adult baptism as transformational: "This [second] baptism was overwhelming. My first baptism as a child was just a formality. I couldn't relate to the testimonies about being made clean, because I already felt clean. This time it was as if all the filth of the past stayed behind in that watery grave, and I came out as a renewed person."
She continued: "In the following months, feelings of guilt tried to discourage me, but I reminded myself that Jesus took all my burden. The shift toward accepting his constant forgiveness was a deep, daily process. I'm learning to let go of my old self and embrace who I am today as I grow closer to God."
Triggering Catalyst Transformation often begins with a specific event. For Hadassah, the turning point came during the second worship service at the recovery center. She explained it this way: "On the tenth day, as people in my program were being re-baptized, I realized I still felt empty and alone, even though I was learning tools to stay alive. I needed a reason to live. That day I finally saw clearly that my reason couldn't depend on another person. It had to be a relationship between me and God."
It was not, however, an easy process. She added: "At the beginning of that week, I was toying with the idea that maybe 'someday' I'd come back to God. But in the back of my mind there was this pressure — how would my ex take it, how would it look. By the end of the week, it was clear that getting back with him was very unlikely."
What happened? Her mother called her as usual to offer support and, almost in passing, mentioned that her ex-boyfriend was traveling with his new girlfriend. This news set off a time bomb — as if her emotions exploded inside her. The painful realization that the man who had recently told her she was the only one and that she could rely on him had already found someone else hit her full force. The thought of baptism vanished in that moment.
She recalled: "It completely broke and crushed me, but after a few hours of recovering from it, and after talking it through with [the people around me for] support, in the shattering of that last hope I finally arrived at a place where I joyfully decided to be baptized. I saw that my ex was really just a man, not the 'god' I had made him out to be. All his endless promises that he would only do what was best for me, or that he alone could love me, turned out to be false. That gave me the confirmation I needed — I confirmed for myself the futility of human hope, and it opened the door for me to seek the peaceful hope that can only be found in God."
This moment of clarity led Hadassah to fully accept Jesus and marked the beginning of her spiritual transformation. God used the kind invitation of a local pastor to help her say "yes" and be baptized again.
Conclusion
Hadassah's story shows how serious and resistant doubters can, through God's intervention and the process of discipleship, be transformed into disciples. From her story and from the overview of scientific insights, we learned about six motifs that lead to spiritual transformation, and how each played a role in her journey. We also looked at the common patterns that can appear during a deep transformation.
Her transformation reminds us that discipleship is far more than salvation or baptism; it is a deep, ongoing journey that requires God's active work. For those who guide others toward discipleship, it is essential to remain faithful in caring for and supporting them, trusting in God's power to transform hearts and lives.
God miraculously saved Hadassah's life. Even though the accident did not bring her closer to him, God was not finished with her. It was only when she seemed like a hopeless case, and her parents were slowly starting to lose hope that she would come to God. Only when she herself felt that she was done with God and hated reading the Bible. Only when she was under the influence, addicted, and had reached the point of wanting to end her life. That is when God intervened.
Since then, she lives every day connected with God, freed by the gospel, sharing her testimony whenever she can to encourage young people, while she continues to recover and go through therapy. She closes her testimony this way: "Miracles happen in my life every day, and I'm so swept away by God that the past miracles seem to fade into the background. And as I write about them now, my heart is flooded with wonder all over again."
