People have more than one reason (whether they know it or not) for changing their religious commitments. Conversion is usually a multilayered process. In this series, we have examined the (1) psychological, (2) theological, and (3) sociological dimensions of conversion.
For the Christian, the threat of death, in whatever form it comes, does not have the final word. Jesus said it this way: “Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit” (John 12:24).
Why do Protestants convert? The answer, as we’ve seen in our posts this fall, is complicated. It cannot be reduced to simple slogans or polemical talking points, and it calls for serious self-examination among Protestants
Christian morality is not ultimately instruction in how to make oneself a member of the Christian club. It is not a self-help program whose rules are adopted by a small set of people who wish to better themselves. Christian morals, rather, are simply moral teachings that agree with the natural design of the universe.
No effort toward a “Protestant Christendom” will get airborne without the guiding lights of Hookerian nationalism and Althusian federalism.
Why do Protestants convert to Rome? Chris Castaldo surveys three key theological concerns that motivate many converts.
In understanding the draw of young evangelicals toward Rome, the proper place to start is where most conversions begin: in the soul.
Twenty-four years ago, at the opening of his classic work The Scandal of the Evangelical Mind, Mark Noll acidly remarked that “the scandal of the evangelical mind is that there is not much of an evangelical mind.” Since that time, there have been plenty of signs of hope and improvement.