Within every soul is a craving for belonging and an identity that is rooted in something bigger and more profound than anything we can conjure in ourselves. This is one of the greatest gifts that Christ has offered believers through His Church for the past two millennia — an eternal connection to other Christians who are participants in the grace, mercy, and salvation of Christ. The Church is the family of believers where we are invited to experience redemption, healing, and the grace of Christ in a very cold, impersonal world.

Given the magnitude of importance the Church plays in the Christian life, it can be incredibly disturbing when another professing Christian in a different tradition asserts that you are outside of the “one true church” (aka – their church tradition). Unfortunately, many Christians in the United States, particularly Protestants of all denominations, are rarely equipped to respond to such claims when levied by non-Protestant institutions. This often leads to crises of faith, crises of ecclesial identity, and yes, sometimes it includes conversion to another tradition altogether.

Within the Church, there are many doctrinal disagreements and “schisms”, resulting in various traditions that include the Eastern Orthodox Church, the Roman Catholic Church, The Assyrian Church of the East, the Oriental Orthodox Church, the Old Catholic Church, Protestantism, and other church traditions. Despite the significance of many of these ecclesial distinctions, there are foundational truths that are often commonly embraced, such as the common centrality of the Trinity, Christ’s death, the necessity of the resurrection, and the authority of the Scriptures. The doctrinal differences are vast and complex, but the commonalities cannot be easily discarded.

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Despite these shared foundational truths, not all traditions are as equally inclined towards ecumenism as others. This is where alienating language is often wielded, as when one tradition lays claim to being the “one true church”, distancing itself from the rest of Christendom. These claims, as well as the various anathemas attached to institutional dogmas and doctrinal confessions, are often inhibitors to communion between various traditions.

According to this National Geographic article, “Roman Catholicism is the single largest Christian denomination, with more than a billion followers around the world. Eastern Orthodoxy is the second-largest Christian denomination, with more than 260 million followers.” For the sake of brevity and precision, we will primarily focus on Roman Catholicism and Eastern Orthodoxy, despite acknowledging that there are other valid traditions.

An observation of American Protestantism and Evangelicalism

It is my belief that many Protestants in the United States are struggling with such claims when they encounter an educated, devout Christian in another ecclesial tradition who can present a well-crafted argument for their tradition’s views. Arguably, many nominal Christians will be ignorant of their church’s theology, regardless of which denomination or tradition we are addressing. However, as an American Protestant, I believe I am observing a distinct trend among Evangelicals in the U.S. – a trend of looking outside of Protestantism for something firm and foundational.

For the past century, Evangelicals and Protestants have often focused on debating evolution vs. creationism, atheism vs. theism. At present, Evangelical apologists appear to be focused on debating morality and ethics, all while they lose their grasp on ecclesial debates happening within Christendom. I believe that Rome has been incredibly successful at furthering their digital apologetic efforts in evangelizing Protestants, which is evident in the reach and influence of organizations such as Catholic Answers. As some Evangelicals and mainline Protestants become malcontent with much of the American individualism that is pervasive in the progressive church movements driven by celebrity pastors and megachurches, they are looking to traditional ecclesial institutions for something that appears more steadfast and certain.

In fact, recently on his podcast I Don’t Have Enough Faith to be an Atheist, popular Protestant apologist Dr. Frank Turek spoke with Roman Catholic apologist Jimmy Akin in an episode titled “The BIGGEST Misconceptions Protestants Have About the Catholic Faith with Jimmy Akin”. I have a lot of respect for Frank Turek, particularly surrounding his ability to engage with current cultural and societal matters. He is someone I have greatly respected since childhood, as he was in the church I attended as a youth. Yet, during this discussion with Jimmy Akin, I couldn’t help but feel he was out of his depth when engaging about doctrinal differences between Protestants and Roman Catholics. Towards the end, Frank said, “To be honest, I would love the Roman Catholic Church to be the true church. I have nothing against it. I would love it to be. I just don’t see it. Now, there’s more study. I can always change my mind.” He later said, “I’m happy to know that if we get our terminology right, at least we agree on what I think is the most important thing, and that is justification in terms of theology…” This can be a common misrepresentation of our doctrinal differences presented by a Roman Catholic apologist – a claim that Protestants are often ill-equipped to discern. The truth is, we inarguably do not have the same views on justification. However, many Protestants lack the understanding of our differences to be able to graciously discern those disagreements.

Conflict from without and from within

To make matters more complex, it is increasingly challenging to be a Christian within any tradition in our present world, especially one who holds to theologically conservative values. As a Protestant, I have witnessed the culture wars morph into what I believe has led to a pivotal time in the American ecclesiological landscape. On one side, you have Christian nationalism budding within more conservative segments of the Church. On the flip side, the complete alternative is the progressive movement driven by deconstruction, abandonment of the Scripture’s infallibility, and the embrace of cultural moral shifts. Most orthodox Roman Catholic, Orthodox, and Protestant Christians would agree that this trend is concerning.

Between the lines of Christian nationalism and the progressive/deconstruction movement, in the U.S. you have the megachurch and celebrity pastor movements within Evangelicalism that are often tepid in addressing any of the current cultural conflicts. Instead, these churches tend to provide mostly self-help and topical messages that motivate the listener without going too far down the well of Scripture, Church tradition, and Christian morality. This has created a void for many believers craving spiritual discipleship and development. As these churches are failing to address the cultural questions of the age and provide answers, these believers are looking elsewhere in hopes of finding a firm foundation.

According to a Pew Research Center study from 2015, Christianity in the United States found itself declining, which is probably not a massive surprise. As society continues to challenge the Church regarding the realms of morality and ethics, those within the Church have been struggling with how best to respond. As is often the case, as society changes, so do the challenges facing Christianity. Unfortunately, Protestantism in the United States has been ineptly prepared to face such a challenging, tumultuous time in history.

When the reformers such as Luther and Calvin took their stand against the dogmatic and doctrinal accretions of Rome in the 16th Century, there was a deep connection to the Church fathers and Church history that paved the way. As the 21st Century faces moral and religious challenges that seem quite daunting, we seem to have traded in our theologically rich heritage with shallow exegesis and a void of discipleship many believers desperately crave.

Should it surprise the thoughtful Protestant when we see confused, disillusioned believers looking elsewhere for a foundation that appears to be more deeply rooted and morally grounded? When many American Evangelicals have been wading in shallow theology and empty motivational rhetoric from the pulpit, I sympathize with those who are converting to other Christian traditions in an effort to find something more grounded, rich, and historically informed. Whether the drift is towards Roman Catholicism, Eastern Orthodoxy, or one of the other traditions outside of Protestantism, it’s hard to not see the “why” behind this perceived phenomenon. Yet, Protestants in the U.S. cannot sit this one out if we are being faithful to the truth and what we believe.

The American Protestant drift towards Rome and Constantinople

I am increasingly convinced that there is an exodus from Protestantism to other Christian traditions, specifically in the United States. Using mere observation of popular figures and trends on social media may be anecdotal, but to turn a blind eye to such apparent trends would be inappropriate. From my vantage point, Protestants, particularly Evangelicals in the United States, are growing more disenfranchised, looking elsewhere for a Christian praxis with more substance and practice. As one Pew Research Center study from 2014 highlighted, a reversal was happening in Latin America, indicating that this is not a global but rather a geographical phenomenon.

We all have crises of faith, and I have held my fair share over the decades. As all such crises tend to crop up, I was once blindsided by a compelling discourse from a Roman Catholic who made bold claims I struggled to refute. Research and study were my only means of finding some intellectual peace, so I found myself delving into theological questions I never cared to investigate prior. As I was exploring these claims, it appeared as if other Protestants in the United States were asking similar questions. Was it just my imagination, or was there something more going on that was hard to qualify or quantify?

And, of course, there are anecdotal examples of converts from Protestantism to other Christian traditions. In recent years, there have been some significant figures within Evangelicalism in the United States who have converted either to Roman Catholicism or Eastern Orthodoxy. A few examples:

According to an article by Sarah Eekhoff Zylstra in Christianity Today, Hank Hanegraaff (aka – the Bible Answer Man) of the Christian Research Institute converted to Eastern Orthodoxy in 2017. He has been a pivotal figure in many Protestants households for decades, once espoused as an authority and thought leader in theological inquiry.

A 2022 article by Joe Bukuras in the Catholic News Agency shares how Cameron Bertuzzi of Capturing Christianity, a prominent YouTube channel and podcast, converted to Roman Catholicism. Protestant apologist and contributing writer to The Gospel Coalition, Gavin Ortlund, later responded graciously to Cameron’s conversion in this video on the Truth Unites YouTube channel.

Candace Owens, the controversial commentator formerly of the conservative publication The Daily Wire, announced on X that she “made the decision to go home” in reference to her conversion to Roman Catholicism. The call to return “home” has seemingly become pseudo-marketing lingo used by Rome in their efforts to convert Protestants. If we’re being brutally honest, the tactic appears to be efficacious. Home is where the heart is, after all.

In addition to figureheads of Evangelicalism in the U.S., there are also conversions from Protestantism that are less shocking but still impactful. An example would be Joshua Charles, a Roman Catholic convert who is very vocal on X about both his conversion and his defense of Rome’s doctrines. He’s not the only one. All you must do is visit a few posts under popular Protestant and Roman Catholic apologists like James White, Trent Horn, Jimmy Akin, Gavin Ortlund, and the like, then sit back and read the comments. You won’t be bored, but you might become very discouraged at the discourse.

Of course, there are always exceptions to perceived trends, as is the case with former Eastern Orthodox priest Joshua Schooping, author of Disillusioned: Why I Left the Eastern Orthodox Priesthood and Church. His story is one that has spoken deeply to my own search for truth regarding ecclesiology. On Gavin Ortlund’s channel and podcast, Truth Unites, Schooping gives a brief glimpse into his story and why he returned to Protestantism in this discussion with Ortlund. For any Protestants exploring other Christian traditions, I highly recommend reading his book and checking out this episode.

Outside of the notable public figures who are converting, we can also look at our circle of friends of acquaintances to see if this phenomenon holds any merit.

Several months back, a friend shared that he has been wrestling with the claims of Roman Catholicism and Eastern Orthodoxy. He recently attended a Roman Catholic mass, and last I heard from him, I believe he heavily is leaning towards a conversion to Rome. From our conversations, it seems that he has been significantly influenced by Roman Catholic apologists on YouTube. Arguably, YouTube is the 21st-century “university” educating the masses. Unfortunately, it is also a marketplace of erroneous claims and fictitious history.  Unfortunately, outside of Protestant apologists and theologians such as James White and Gavin Ortlund, you will find few Protestant apologists on YouTube who are willing to dive into the ecumenical dialogue surrounding Church history. Is it possible that Protestants have been so focused on the culture wars, church growth strategies, and Evangelical celebrity culture that we have neglected Church history, the study of doctrine, and the commitment to discipleship?

Roman Catholicism, Eastern Orthodoxy, and other church traditions often make many assertions that are quite consequential in terms of sacramentalism, tradition, and soteriology that cannot be dismissed lightly. When talking with my friend about his own questions and concerns, I could sense the conflict he was facing internally, especially given the desire to ensure he was in the “right” church. It resonated with my own anxieties from my own theological explorations, so I didn’t dismiss it flippantly. The claims from Constantinople and Rome are quite audacious when articulated by an intelligent apologist or theologian, often declaring themselves to be the “one true church” rather than merely one of multiple acceptable traditions within Christendom. Such statements are not easy to dismiss, especially if you are a Christian with deep conviction to seek the truth wherever it leads. Being in a “false church” or one that lacks apostolic succession can be a terrifying thought, especially if eternity is potentially on the line.

In their brief book, Why Do Protestants Convert?, Brad Littlejohn and Chris Castaldo examine this phenomenon from a high level, which is particularly useful for anyone interested in the recent trend of Evangelicals crossing the Tiber to convert to Rome. The title of the book is a question I believe all Protestant pastors, theologians, and apologists should be asking themselves, especially as the perceived trend towards Rome and Constantinople appears to be gaining further ground within theologically and socially conservative circles in the United States. Littlejohn and Castaldo are far from comprehensive in this brief book, but it's a good conversation starter for many unaware of the discussion.

Ecumenicism and ecclesial gatekeeping

Christendom in all its various expressions has struggled with taking an ecumenical approach within its differences since arguably the inception of the early Church. I believe this is attested well before 1054 A.D. and what is considered to be the Great Schism between the Roman Catholic Church and the Eastern Orthodox Church. Before and after 1054 A.D., there have been divisions, doctrinal debates, accusations of heresies, and self-inflicted persecution since the early Church took root, which is sufficiently and historically documented. Of course, the word “schism” is not one commonly used as a term of endearment, which begs the reader to be discerning in differentiating between doctrinal differences and doctrinal heresies. Yet, it’s undeniable to say that Christianity’s numerous traditions have struggled to coexist without their share of bloodshed and anathemas.

Furthermore, the Roman Catholic Church and the Eastern Orthodox Church are not the only Christian traditions outside of Protestantism. You also have the Oriental Orthodox Church, the Old Catholic Church, the Assyrian Church of the East, and numerous other church traditions, some of which are in communion with Rome or Constantinople, while others are not. The word “communion” is pivotal, as one institution may be in fellowship with another, all while separate from a similar church that seemingly has few differences on the surface. Even within Protestantism, we see the exclusivism and pseudo-anathematizing mentality often played out between Baptists and Pentecostals, Methodists and Presbyterians, Lutherans and Anglicans. And don’t forget the Independent Fundamentalist Baptist claim to be unaffiliated with Protestantism altogether, as well as the Anabaptist traditions.

Ecumenicism is extremely complex and messy. The anathematization and ecclesial gatekeeping that church traditions have wielded against one another for centuries is an attestation to our deep need for self-examination, as well as a dose of humility.

The allure of Roman Catholicism and Eastern Orthodoxy

Before we delve into what I believe are some of the deeply rooted ailments within Protestantism in the U.S., it would be inappropriate to sidestep what often attracts protestants to convert to these other traditions. Despite my theological disagreements with the Roman Catholic Church and the Eastern Orthodox Church, there are countless treasures in those traditions that I appreciate. And for clarity’s sake, let me state that I am not condemning these traditions, nor am I implying that there are not true believers in these church institutions. As a Christian who holds to a more Reformed theology, I feel it is important to call fellow Protestants to a higher standard of theological richness and historical depth, but I am also convinced that Christ’s Body is much more expansive.

For those unfamiliar with the doctrines of the Roman Catholic Church and the Eastern Orthodox Church, you should know that they do have contentious doctrinal differences between them that have led to their disfellowship for close to a millennium. However, they also have similarities that are quite attractive to the Western Evangelical. Those are what we will focus on here in three examples that are far from all-encompassing.

1: Tradition. Tradition. Tradition

This point cannot be overemphasized, as tradition is a foundational element of the Eastern Orthodox and Roman Catholic churches. And you know, tradition can be quite appealing, especially in a day and age within American Evangelicalism where we’ve cultivated a consumer-centric church culture rather than churches fixed on sound doctrine, practice, and confession. Where Rome often has rich traditions and doctrinal clarity, Evangelicalism is often wading in the waters of ambiguity, which I believe reflects the poor leadership in many of our churches. The Eastern Orthodox Church is also rooted in liturgy and spiritual practice, which is deeply mystical and often quite beautiful.

2: The Sacraments

This is a big one. In adherence to the traditions of the Roman Catholic Church and the Eastern Orthodox Church, their views and observance of the sacraments are often mystical, reflective, and reverent. Without getting into the debates surrounding transubstantiation, real presence, and symbolism, we can appreciate the reverence that is given to what is called the Eucharist. In the American Evangelical church, such words are often foreign to our religious praxis. Rather than exhibiting the high regard for the sacraments which was practiced by many of the reformers like Luther and Calvin, most Protestants in the U.S. likely could not tell you what historic Protestantism and the confessions teach regarding the Lord’s Supper and baptism. So, when we look at Roman Catholicism and Eastern Orthodoxy, there appears to be a deeper appreciation for the sacraments than what we experience in our own tradition. This is an area where Protestant churches in the U.S. could benefit greatly in reclaiming a richer view of the sacraments.

3: Patristic prominence

If you were to step in the typical Protestant church in the United States and mention John Chrysostom, Jerome, Cyprian, or any other Church father not named Augustine, I would wager that 90% or more of the congregation would not know who they were or what their significant contributions were to the Church’s early development. This does not mean that your nominal Catholic or Orthodox Christian is familiar with them, either. They likely are just as ignorant. However, in a general sense these institutions are much more familiar with Church history and the Church fathers than the average Protestant. This is a colossal shame.

As Gavin Ortlund has said on his podcast Truth Unites, no singular institution can demonstrate a perfect alignment with the Church fathers. They all had doctrinal views that often contradicted one another, some of which were quite…odd. However, there is much to be learned from their lives and their writings, as we do with modern theologians and apologists. When an unlearned Protestant is exposed to an intimate glimpse into Roman Catholicism or Eastern Orthodoxy, the historical emphasis could lead to questions surrounding their own historical roots. Without studying the Reformation, including the reasons behind it, claims of catholicity, and a strong reverence for the Church fathers, Protestants have drifted from knowing our own backstory. Pastors and leaders in the American Protestant church and Evangelicals especially must emphasize our past more respectfully and instructionally.

Significant catalysts for Protestant disillusionment

I do not believe that the appeal of non-Protestant traditions is the only thing impacting American Protestantism. My conviction is that the legitimate doctrinal concerns and a general disillusionment within Protestant churches in the U.S. are impacting conversions to Rome and Constantinople. This is not a bashing of Protestantism, as I am a Protestant. Yet, to avoid self-examination would be irresponsible. To keep it simple, as above, I have condensed it into three brief observations.

1: Celebrity culture, celebrity pastors, and the consumer megachurch

Yes, I must address the sacred golden calf of American Evangelicalism, particularly because I am guilty of formerly being a member and promotor of such churches. Whether it be the seemingly regular collapse of celebrity pastors such as Carl Lentz and James MacDonald, or it is merely an adoration for the eloquence in which they speak at the expense of the full counsel of Scripture, many Christians looking for rich theological grounding have struggled with this modern evolution of Evangelicalism. When pastors are treated like Hollywood celebrities, and the church appears more like a corporation than a body of believers, there is reason to be alarmed. Upon encountering a well-learned Roman Catholic or an Orthodox Christian, a nominal Evangelical in the American megachurch culture can be easily swayed to believe that Protestantism is merely reflected in the current church models so prevalent in the U.S.

2: Progressivism and the deconstruction movement

In the early 2000s, the Emergent Church played a major role in deconstructing Protestantism in the U.S., winning the hearts of skeptics while alienating the souls of theologically conservative Christians. See Brian McLaren, Rob Bell, and Leonard Sweet for a few examples within this movement. The Emergent Church movement had some beautiful aspects, which is what drew me in as a former Rob Bell fan, myself. The emphasis of loving our neighbor, the emphasis on human creativity, and the desire to be compassionate towards those with whom we disagree were all very appealing. However, as Scripture began taking less and less prominence in their teachings, a more humanistic religion appeared to evolve.

Progressivism in mainline denominations also played a pivotal role in creating schisms within their own denominations, leading to decades of disillusioned congregants and skeptical youth developing their young minds in an age of culture wars, Christian nationalism, deconstruction, and apostasy. Progressivism and deconstruction may be driving many out of the Church altogether, but for those who remain, there are believers looking for something more foundational and steadfast. Traditions that claim Apostolic succession and that have institutional origins dating to the 1st century have such an appeal, especially as some branches of Protestantism further distance themselves from Scripture and sound doctrine.

3: The disconnect from Church history

I can’t stress this point enough, so let me say it clearly: many Protestants are poorly catechized in the Church that existed before Billy Graham and Charles Spurgeon. Arguably, many Evangelicals and Protestants in the U.S. are disconnected from our historical roots, from the Reformation back to the Apostles. It may shock some of you, especially my Baptist friends, but Protestantism is part of the Church catholic (emphasis on the lower case “c”). That word “catholic” can scare some people, but it’s historically the position of the reformers and the Reformation. If American Protestantism is going to reverse the perceived shift taking place within our churches, a historical retrieval must play a larger role in our teaching, preaching, and edification.

So, why remain Protestant?

This is where our disagreements with other Church traditions ultimately come to a crucial juncture: which direction do we take? If Rome and Constantinople appear to have more rich traditions, why even remain Protestant? This is where I personally believe Protestantism and Evangelicalism specifically have missed the mark in discipleship and catechizing new believers in the United States.

1: The Reformation had a purpose

The Reformation was the effort, albeit not perfectly executed, to remove non-Apostolic and non-Scriptural doctrines and dogmas that had infiltrated the Church over the course of the first 16 centuries. I am convinced that, if Protestants research the driving factors behind the Reformation, they will be alarmed at what the Church was teaching during that period. Of course, my Roman Catholic and Orthodox friends would disagree on this, which is where most of our ecumenical differences are grounded. Iconography, justification, Mariology, and the role of the sacraments (transubstantiation, most specifically) are not minor areas of debate. I fear that many Protestants do not know what they even believe about these crucial theological topics before they convert to another tradition.

2: Ecumenicism

I must attribute the origins of this observation to Gavin Ortlund. As he has noted, Protestantism is better equipped to be more ecumenical towards the entirety of the Body of Christ, His Church, regardless of institution. Historically, the claims of Rome and Constantinople have been very exclusive, often including anathemas for those outside their church institution. Protestants, however, can affirm the validity of the sacraments and worship in other churches without being restricted to institutional dogmatism. It’s not a relativistic perspective, but rather one that can acknowledge their participation in the Body of Christ without gatekeeping.

3 :The grace of God

Every tradition will claim to believe in the grace of God, but I believe that Protestantism has the most Scriptural and Apostolic perspective of grace apart from works for salvation. I know this is a contentious statement, and I know there is much to delve into that we cannot explore here. However, as a Protestant, my call to fellow Protestants who are considering converting to another tradition is simple: Do not make the leap without a full examination of the doctrines you will be embracing. The doctrine of grace apart from human merit is one doctrine you will be forfeiting in its fullness. Again, I know this is much more complex polemically, but I firmly believe this to be the case when the doctrinal dispute dust settles.

In conclusion

Everyone must become convinced of their convictions if they are to be true convictions. My convictions did not come easily, nor do I profess to have excavated every recess of Christian history and theology. In my own journey, it came down to several core differences in dogma and doctrine that I am convinced align more with a Protestant perspective than any other. And yet, I very well could be a convert to another tradition today if I had not done the work. Before any Protestant converts to another tradition, my hope would be that those searching would study the Reformation, examine their own theology against Scripture, listen to Protestant apologists, read Protestant theologians, and become so familiar with their own tradition before considering another. When we do not have a grasp of our own theological positions, we cannot expect to have a proper response to contrary claims.

I pray that we all listen to the Holy Spirit, wherever He leads. Despite the different traditions within in the Church, I firmly believe that there are brothers and sisters in Christ who may not be part of the same institution. Ecumenicism is messy, but the Body of Christ is still beautiful, even in our disagreements. We all must remain humble in our convictions, always submitting ourselves to Christ’s lordship. In doing so, I firmly believe He will direct our steps in grace and truth.