What should also become clear in this study are the ways in which Kierkegaard confronts some of the key errors that arise in overly systematic and reductive accounts of Christian conversion:

1. The inherent weakness of approaches that assume we can dichotomise, and then quantify, the respective contributions of divine and human agency;
2. The inclination to objectify human beings in ways that neglect their subjective existence as living persons who require to be conceived diachronically – persons who are called to take up a life-long vocation of becoming Christian;
3. The tendency to reduce God to an amorphous concept, postulate or figment of the human imagination, thereby neglecting God’s active involvement in the process of becoming a Christian;
4. The attendant impulse to allow a body of Christian teaching or dogma to displace the actuality of God’s personal agency;
5. The overemphasis on conversion as a solipsistic event of individual transformation rather than a process of becoming reconciled with God;
6. The tendency to prioritise epistemology over ontology (that is, over our relationship with God) in discussions of what is involved in becoming a Christian – to focus on the question of ‘What I come to know as a Christian’ rather than ‘Who I come to be as a Christian’; and
7. The propensity to lose sight of God’s loving purpose to draw all human beings into the one true form of existence for which they were created.

Torrance, Andrew B.. The Freedom to Become a Christian, pp. 2-3.