Reasons for Protestant Conversion to Catholicism

Why Do ⁤Protestants Convert?

Why Do Protestants Convert? should be read by many, even though it may please few. Coauthored by Brad ⁢Littlejohn and Chris Castaldo, this slim volume regards conversion holistically,‍ as a process involving ​the⁤ whole person, rather⁢ than only a ⁣matter of ⁤dueling⁣ theological propositions.

Consequently, the authors’ answers to the question in their title may ⁢irate everyone. ⁤Protestants may feel excessively ​criticized⁣ while Catholic readers ‍may‍ complain that the authors’ sociological and psychological focus avoids serious engagement with Catholic theology. ‌But​ there was no need for ⁣another book arguing over theology. Conversions rarely begin from theological contemplation, but from a sense ⁤that Protestantism lacks something Catholicism has. Thus, explaining why Protestants, and especially so many ​of their ⁣“best and brightest,” convert requires examining the failures of modern‌ American Protestantism.

The basic problem is, as Carl‍ Trueman⁣ observed in‌ a brief ‌forward, that ​“the idiom of the rock concert⁢ with added⁤ TED talk is scarcely adequate to convey the holiness of God, the beauty of worship and the seriousness of the Christian faith.” Generations ‍of evangelical leaders have embraced the idea that casual, entertaining,⁢ “seeker-sensitive” church services are the key to a growing congregation. Some ​succeed, but they leave a⁤ lot behind in the attempt. This‌ is ⁢why it often seems that nearly every intellectually or ⁣aesthetically sensitive American evangelical will at⁢ some point feel the allure of‌ Catholicism — the road to Rome often begins with a ⁤sense that one’s Protestant church‍ is missing something important, if not several things.

For the sake of analysis, Littlejohn and Castaldo try ⁢to ​separate the motives for conversion, even while recognizing that they will⁤ inevitably be ‌intermingled in the psyche and⁣ conversion process. They group ​these factors into triads and begin with the “psychology of ⁤conversion,” observing that Catholicism offers paternal authority “in an age that has all but blacklisted the very⁢ word” and that “precious few of our Protestant churches give their worshippers a ​sense of being in the presence ​of the holy.”

Instead, evangelicals in particular are encouraged to “waltz casually” before⁤ God “with gym shorts and a latte.” It⁣ is no wonder that‌ some are “captivated” when they witness the Catholic Mass, along with the rest of the aesthetic heritage of the Church of Rome⁤ — even when wealthy evangelical⁤ congregations build large churches, they ​look ‍like⁢ convention centers, not cathedrals.

And to ​the​ promises of real authority, and ​reverential⁤ worship aided by ‍real beauty, Catholicism adds intellectual and cultural ⁤sophistication absent from much of the evangelical world. For example, Catholics are overrepresented in ⁤conservative legal and intellectual circles. In such ⁣circumstances, conversion may also ⁣seem​ like​ a route to belonging and even⁣ status.

A ⁢point⁤ that might ‌have been fruitfully drawn out more is that potential converts are disproportionately exposed to what ⁣is best in⁤ Catholicism. Encountering Catholicism through‍ the sort ⁢of devout, intellectual, and artistic circles the authors describe obscures and blunts the reality⁤ of much ⁤of modern ‌American Catholicism. The ​hospitality, warmth, and ‍beauty ⁤that such circles offer are precious, but that ⁤is not the norm for American Catholic life, which is full of ​plenty of other parishes that function as sacrament factories ‌with⁣ terrible preaching and little community, to say nothing​ of⁢ the apostasy and scandals that plague the ​Church of Rome. Consequently, potential converts ⁤should reckon ‌with the disappointing realities of American Catholicism outside of the rarified circles of the conservative Catholic elite.

The authors next turn to how Catholic theological claims​ appeal to​ converts, highlighting Rome’s promises of certainty, ‌historical continuity, and⁤ a⁢ sacramental life with ⁢tangible sources of‍ grace. Each of these fills⁣ gaps common to American evangelicalism.

To those unsettled ‍by ⁢the prospect of trusting nothing more than⁢ their ⁤private interpretation and the disparate interpretations⁤ of a plethora of⁤ ill-educated evangelical ⁢leaders ‍and influencers, Catholicism offers certainty,⁤ with⁢ the weight‌ of tradition behind⁢ it. ​Likewise, Catholic tradition provides a sense of the continuity of the faith that many Protestants ⁣crave in contrast to the numerous‌ pastors and teachers who essentially ignore Christian teaching and history between around ⁤90 A.D. and sometime ⁢in the 20th century, and‌ the many who ​regard the majority of ​Christian history as essentially an extended festival of heresy.

Evangelical converts also appreciate Catholicism’s‌ sacramental focus. For example, the Catholic reverence for the Eucharist is a stark contrast to an evangelical culture in which communion, for ⁤example, is ⁣just a symbol that is ‌poorly explained, infrequently administered, and irreverently received.

Littlejohn‍ and Castaldo conclude their tour of ‌conversion motivations by surveying sociological factors. For those weary of division, Catholicism offers unity. For those⁢ sick of shallowness,⁢ it‍ promises ⁣depth. And for those exhausted by​ irrelevance, its institutional and intellectual power promises importance and effective action. That these echo prior‍ points illustrates how the different angles of investigation chosen by the authors keep ‍finding the same core reasons for conversion.

Their conclusion is ⁣that Protestants convert because of Protestant failures. For Catholics, these⁤ failures are evidence of the fundamental deficiencies⁤ of Protestantism, but for Protestants such as Littlejohn and Castaldo, they are ⁣an urgent warning demanding renewal. Thus, the core audience for this book is not so much potential converts as Protestant pastors and⁤ other leaders who can help remedy the deficiencies of American Protestantism.

The authors insist that the Reformed tradition has the resources ⁤to fill the holes that are leading many of Protestantism’s “best and brightest” to⁣ look ⁢toward Rome. The book reminds ​readers that, “Far from trying ‍to break with ⁢tradition, the Reformers were seeking to recover it, a legacy that we must recapture and emulate ​in our own day.” Protestant worship can ⁢be beautiful, reverent, liturgical, and sacramental. Protestant preaching ‌and teaching can be authoritative, intellectually formidable, and historically informed.

The Reformed heritage can meet the needs that lead many ⁤to look ‌toward Rome. But this will ⁤require leaders who want ⁤to maintain and develop their spiritual patrimony, rather‌ than chasing​ the latest trends. As Littlejohn and Castaldo bluntly put⁣ it, ​evangelical churches need to follow the Reformers’ example in trying to carefully balance “Word and Sacraments⁤ in worship, bringing together mind and heart, ​soul⁤ and ‌body, individual and ⁢community” rather than focusing on the “right balance of Coffee Hour and ‍Praise Band Hour.” ​Harsh, but fair.

The authors’ admonitions regarding why​ Protestants should not convert are less helpful, though it is ⁤understandable why they wanted to include them. But these arguments, shoved in at the ends of chapters ‍and in ‌a short afterward, are brusque to ​the point of being counterproductive. Forceful but ‍underdeveloped denunciations of ‌Catholic‍ doctrine and practice ​are unlikely to win back those considering conversion. ⁢This book is not the right place for those debates.

Nonetheless,⁤ Littlejohn and Castaldo have succeeded in providing a concise and compelling account of how the failures of Protestant churches are leading ‍some to Rome. The diagnosis may be painful, but ‍in providing it, they have outlined the road to renewing and revitalizing the Reformed tradition ‌and⁤ American‌ evangelicalism.

How do the authors caution potential converts about the disappointing⁤ realities ⁤of American Catholicism outside of the⁤ circles they describe

S to convert to⁢ Catholicism. They argue that the Reformed tradition needs to reclaim a sense of the holiness of God, the beauty ​of worship, and the seriousness ⁢of the Christian faith. They emphasize the need for deep, reverential worship that ⁤invokes a sense of awe and presence of ⁤the​ holy, rather ​than casual, entertaining services that focus on attracting a larger congregation.

The authors also highlight the importance of intellectual and ⁢cultural sophistication, something that ‍they suggest‌ is lacking in ​many evangelical circles. They note that Catholics are overrepresented in conservative legal and intellectual ‌circles, and suggest that ‍this may be an appealing aspect for potential converts who are looking for belonging and status.

However, the authors caution potential converts to consider⁣ the disappointing realities of American Catholicism outside of the circles they describe. They acknowledge that not all Catholic parishes offer the⁢ same level of hospitality,‌ warmth, and beauty, and that the Church of Rome⁣ itself is ​not free of apostasy and scandals.

In terms of theological claims, the authors suggest ‌that Catholicism offers certainty, historical continuity, and a sacramental life that fills gaps common to American evangelicalism. They note that Catholic‌ tradition provides a sense of continuity⁤ of ⁢the faith, which many Protestants crave. They also highlight ‍the reverence for the Eucharist in Catholicism, contrasting it with the symbolic nature of communion in ⁢evangelicalism.

From ‍a sociological‍ perspective, the authors argue that Catholicism offers unity, depth,⁤ and relevance to those who are weary of⁣ division, shallowness, and irrelevance. They⁢ highlight the institutional and intellectual power of Catholicism as a promise of importance⁢ and effective action.

Overall, the authors conclude that ⁣the conversions of Protestants to Catholicism are a result of the failures of modern American Protestantism. They ⁤see these ​conversions as a wakeup ⁤call for Protestant pastors ⁢and leaders to address the deficiencies in their own tradition. They believe that⁢ the Reformed tradition has ​the resources to fill the ⁢gaps that are leading many Protestants⁢ to convert, and urge ‍Protestant leaders to take ‍action in renewing their faith and addressing these deficiencies.