07-17-2026, 10:06 AM
XIV. Why do Some become Protestants, and Others become Catholics?
— 1. Except in very rare cases, which are always explained by a profound ignorance both of the Catholic religion which is abandoned, and of Protestantism which is embraced, I maintain that never did a Catholic become Protestant from Christian and accountable motives.
I have known many so-called Catholics who wished to become Protestant. One of them, an intelligent and amiable youth was desperately in love with the daughter of a Protestant minister; hence he ardently wished to become Protestant. It was decidedly the most disinterested conviction of the excellence of Protestantism.
Then I knew a priest who had foresworn all his duties and led a disorderly life. His bishop was obliged to suspend him from his ecclesiastical functions . . . . to-day he is a Protestant minister.
A third proselyte, a young German instructress, felt humbled at being constrained to live in a foreign family. Some Protestant friends offered her a situation of great ease, on condition that she would renounce her faith. I have it written to me in a letter by her own handwriting: "Cost what it may, I must have a home."
These are only a few instances of what occurs every day. The character of these pretended conversions is so well defined, that the Protestants are above all annoyed by them. One of them wrote that "Protestantism was the sewer of Catholicity." Dean Swift said that "when the Pope weeds his garden he throws the garbage over our walls;" which saying is now quoted as a proverb in England.
In the language of a Protestant Swiss journal: "While the Catholic Church swells her ranks with Protestants well instructed, most intelligent, and the best for their morality, our Reformed Church can levy recruits only among lecherous and concubinarian monks." In fact Luther, Calvin, Zwinglius, Oecolampadius, Bucer, and many others were all ecclesiastics suspended for their crimes, unfrocked or bad monks; and since then every bad priest that treads in their footsteps, will throw himself, as if by instinct, into the arms of Protestantism, and therein find sympathy and protection. They were the shame and dregs of the Catholic Church, and are transformed at once into ministers of the pure Gospel. They are heard, honored, applauded. Moreover their apostasy is paraded, and the Protestant sects pride and feast on what holy Church rejects with loathing. The apostate monk Achilli, cast away from his convent and expelled from his native soil on account of his infamous libertinism, was received with an ovation in England.* Other wretches of the same cast have met with greeting and lucrative employment at the hands of Protestants in Geneva and Paris. Let the Reformation treasure these conquests. We give them up with a willing heart.
Not long ago, a Prussian lady, who had been a Catholic for about eight or ten years, thus replied with a sad candor to a clergyman, a friend of mine, who exhorted her to stand firm, as she seemed to be yielding to the entreaties and flattering offers of her family: "I became a Catholic for the love of God; I am going to be a Protestant from love of myself!" — The truest solution of the whole question.
One is poor, and wishes to emerge from his poverty; another is swayed by passions, which he does not wish to control; a third has too much pride, and is loath to subdue it; a fourth is ignorant, and allows himself to be led away. . . . For such reasons people become Protestant.
2. It is quite different with those Protestants who become Catholic. — I allow that human motives may have sometimes influenced a Protestant to enter the Church. But such cases form only an imperceptible exception. We have seen, on the faith even of Protestants, that those among them who become Catholic, are most honorable, most learned, and the most virtuous. Never was this fact more evident than in our own times.
During the last twenty years a vast number of Anglican ministers have abjured heresy in England. They were the cream of the universities of Great Britain, men of learning. Suffice it to name Newman, Manning, Faber, and Wilberforce. But then it is an every-day occurrence to hear of conversions from distinguished men of the clergy, nobility, army, and navy of England, and of America, recorded by the national papers in spite of themselves.
Take, for instance, the remarkable conversion of Lord Spencer, a British lord of the highest nobility. After becoming a Catholic, he enters the Congregation of Passionists, a most austere and most humble order, in which he was known by the name of Father Ignatius. While yet a Protestant, he endeavored to prevail on the Protestants of all classes to pray for the conversion of England, on condition, however, that if the Catholic Church was that of Jesus Christ, the Lord would vouchsafe to bring England back to that Church. After becoming a Catholic he continued with a persevering zeal in this crusade of prayer, which has been the source of so many graces to his country. (See Catholic World, New York, July, 1867.)
In Germany, instances of most illustrious conversions have been afforded especially in sovereign or princely families. In 1817, the Duke of Saxe-Gotha, a near relation of the King of England, re-entered the bosom of the Church, and by his fervid piety became the edification of Catholics as well as Protestants. In 1822, Prince Henry Edward of Schoenburg became a Catholic; and in 1826, the Count of Ingenheim, brother to the King of Prussia, Frederic, Duke of Mecklenburg, the Countess of Solms-Bareuth, Charlotte, Princess of Mecklenburg, wife to the Prince Royal of Denmark, etc., etc. Let us add to this catalogue of princely conversions that of the brother of the present King of Wurtemberg, which took place in Paris, in 1851.
Who has not heard of the Count Stolberg, one of the most eminent men at the beginning of this century? He became a convert in consequence of a close study of the authorities of the Bible, of the Fathers and of controversialists. Truth required at his hands a sacrifice of the hopes of a most brilliant career; but God consoled him with the conversion of his entire family.
Stolberg's example carried with it a host of German writers, philosophers, and jurists of the first class, who became reconciled with the Church. The conversion of the famous scholar, Werner, was, perhaps, the most remarkable. Having gained positions of the highest trust in Berlin, he gave them all up, to become a Catholic and a priest. He died in the Congregation of Redemptorists. They relate of him, that being once at a dinner with some highly distinguished Protestants, one of them, who could never forgive him for having abandoned the so-called Reformation, said before the guests that he never thought much of a man who had changed his religion. "Nor I either; and this is the very reason why I have always despised Luther," replied Werner.
Werner's example was followed by other scientists of the same nation, such as Frederick Schlegel, the Baron of Eckstein, the Aulic Councillor Adam Muller, etc., etc.
In Switzerland, Charles Louis de Haller, a patrician of Berne, and member of the Supreme Council, is one of the most illustrious Protestants that became Catholic in that confederacy. Like the majority of all those I have named above, he had the honor of being persecuted, deprived of all his titles and offices, and lastly exiled by the Protestants, whose tolerance is ever of the same stamp, whenever they can have their own way.
Haller's conversion was followed, in Switzerland, by that of the ministers Esslinger of Zurich, Pierre de Joux of Geneva, and of the illustrious ecclesiastical president of the Consistory of Schaffhouse, Frederic Hurter. He made his profession of faith in Rome, in 1844, having for his godfather the great painter, Overbeck, himself a convert of some years' standing, whose life and virtues have been the object of so much edification in the Eternal City.
Nor has France been behindhand in giving her quota of conversions from Protestantism, especially among ministers. That of Mr. Laval, pastor of Condé-sur-Noireau, was the most remarkable. He was followed by Mr. Paul Latour, president of the Consistory of Maz-d'Asil.
Two years after, in 1846, the conversion of M. A. Bermaz took place in Lyons. He had, during four years, professed the doctrines of the Momiers, and was zealously at work in promulgating them through the diocese of Lyons. But he abjured his errors and made known the motives of his conversion in a pamphlet published in Lyons.
And in our own days how many Protestants in name, how many parsons, above all, would willingly throw themselves into the arms of Holy Church, were it not for the ties of family and temporal interest? Protestant consistories very cunningly hurry young pastors to be married immediately after leaving school. Wife and children are the greatest obstacle to the conversion of a Protestant minister. Many an example I could quote to support this assertion.
America comes in also for her share in the number of noble, correct, and virtuous souls who have swollen the ranks of converts to Catholicity.
Suffice it to quote the conversion of the Protestant Bishop of North Carolina, Doctor Ives. It is well known how highly esteemed he was for his excellent character, learning and science. He sought the truth with an honest heart, and, as he found it, he abandoned all to possess it. The Protestant Bishop gave up his opulent bishopric, and undertook a journey to Rome, to throw himself at the feet of the Sovereign Pontiff. On the 26th of December, 1852, he made his profession of faith in the Pope's private chapel. Throwing himself on his knees before the Holy Father, he presented to him the ring and the seal, — the insignia of the eminent place he whilom occupied among the Protestants, and as he surrendered them with the cross he wore on solemn occasions, "Holy Father!" he said with tears, "here are the marks of my rebellion!" — "They shall be henceforth the token of your submission, and as such go and lay them on St. Peter's tomb," replied the Vicar of Jesus Christ.
Let now Protestantism set off its conquests against these men, so great for their virtues, their position, their love of truth! We shall not ask illustrious names, — men who for greatness of talent, or nobility of character, might offset those we have just named. Truly it has none: else they would have been proclaimed from the house-tops. Yet we would be satisfied were they to point to us, at least, some honest and virtuous, well instructed and practical Catholics, who have left our ranks, urged by the want of a better belief, and such as have edified their new sectaries with an exemplary life.*
I defy the Protestants to bring forward even one. The apostates who pass over to Protestantism are generally individuals who hope to better their fortune in a change of religion, or else sour spirits who wish to obtain revenge by giving scandal; while the Christians who emerge from Protestant sects to enter the Church of Jesus Christ look for and indeed find a faith that is solid, clear, and definite, comfort, peace, holiness, and love.
I shall now, by way of conclusion, quote a well-known fact, the consideration whereof has already shaken many Protestant consciences. There is scarcely a Catholic Priest, however limited the sphere of his action may be, who has not been called to receive into the Church a dying Protestant; while there is no record whatever of a sincere Catholic who has wished to become Protestant at the moment he was summoned to appear before the Tribunal of God.
Ignorance, bad passions, a forgetfulness of divine justice, goad unhappy souls to Protestantism.
A correct conscience, healthy learning, a love of truth, and the fear of God, lead souls back to the Catholic Church.
Draw your conclusions now.
— 1. Except in very rare cases, which are always explained by a profound ignorance both of the Catholic religion which is abandoned, and of Protestantism which is embraced, I maintain that never did a Catholic become Protestant from Christian and accountable motives.
I have known many so-called Catholics who wished to become Protestant. One of them, an intelligent and amiable youth was desperately in love with the daughter of a Protestant minister; hence he ardently wished to become Protestant. It was decidedly the most disinterested conviction of the excellence of Protestantism.
Then I knew a priest who had foresworn all his duties and led a disorderly life. His bishop was obliged to suspend him from his ecclesiastical functions . . . . to-day he is a Protestant minister.
A third proselyte, a young German instructress, felt humbled at being constrained to live in a foreign family. Some Protestant friends offered her a situation of great ease, on condition that she would renounce her faith. I have it written to me in a letter by her own handwriting: "Cost what it may, I must have a home."
These are only a few instances of what occurs every day. The character of these pretended conversions is so well defined, that the Protestants are above all annoyed by them. One of them wrote that "Protestantism was the sewer of Catholicity." Dean Swift said that "when the Pope weeds his garden he throws the garbage over our walls;" which saying is now quoted as a proverb in England.
In the language of a Protestant Swiss journal: "While the Catholic Church swells her ranks with Protestants well instructed, most intelligent, and the best for their morality, our Reformed Church can levy recruits only among lecherous and concubinarian monks." In fact Luther, Calvin, Zwinglius, Oecolampadius, Bucer, and many others were all ecclesiastics suspended for their crimes, unfrocked or bad monks; and since then every bad priest that treads in their footsteps, will throw himself, as if by instinct, into the arms of Protestantism, and therein find sympathy and protection. They were the shame and dregs of the Catholic Church, and are transformed at once into ministers of the pure Gospel. They are heard, honored, applauded. Moreover their apostasy is paraded, and the Protestant sects pride and feast on what holy Church rejects with loathing. The apostate monk Achilli, cast away from his convent and expelled from his native soil on account of his infamous libertinism, was received with an ovation in England.* Other wretches of the same cast have met with greeting and lucrative employment at the hands of Protestants in Geneva and Paris. Let the Reformation treasure these conquests. We give them up with a willing heart.
Not long ago, a Prussian lady, who had been a Catholic for about eight or ten years, thus replied with a sad candor to a clergyman, a friend of mine, who exhorted her to stand firm, as she seemed to be yielding to the entreaties and flattering offers of her family: "I became a Catholic for the love of God; I am going to be a Protestant from love of myself!" — The truest solution of the whole question.
One is poor, and wishes to emerge from his poverty; another is swayed by passions, which he does not wish to control; a third has too much pride, and is loath to subdue it; a fourth is ignorant, and allows himself to be led away. . . . For such reasons people become Protestant.
2. It is quite different with those Protestants who become Catholic. — I allow that human motives may have sometimes influenced a Protestant to enter the Church. But such cases form only an imperceptible exception. We have seen, on the faith even of Protestants, that those among them who become Catholic, are most honorable, most learned, and the most virtuous. Never was this fact more evident than in our own times.
During the last twenty years a vast number of Anglican ministers have abjured heresy in England. They were the cream of the universities of Great Britain, men of learning. Suffice it to name Newman, Manning, Faber, and Wilberforce. But then it is an every-day occurrence to hear of conversions from distinguished men of the clergy, nobility, army, and navy of England, and of America, recorded by the national papers in spite of themselves.
Take, for instance, the remarkable conversion of Lord Spencer, a British lord of the highest nobility. After becoming a Catholic, he enters the Congregation of Passionists, a most austere and most humble order, in which he was known by the name of Father Ignatius. While yet a Protestant, he endeavored to prevail on the Protestants of all classes to pray for the conversion of England, on condition, however, that if the Catholic Church was that of Jesus Christ, the Lord would vouchsafe to bring England back to that Church. After becoming a Catholic he continued with a persevering zeal in this crusade of prayer, which has been the source of so many graces to his country. (See Catholic World, New York, July, 1867.)
In Germany, instances of most illustrious conversions have been afforded especially in sovereign or princely families. In 1817, the Duke of Saxe-Gotha, a near relation of the King of England, re-entered the bosom of the Church, and by his fervid piety became the edification of Catholics as well as Protestants. In 1822, Prince Henry Edward of Schoenburg became a Catholic; and in 1826, the Count of Ingenheim, brother to the King of Prussia, Frederic, Duke of Mecklenburg, the Countess of Solms-Bareuth, Charlotte, Princess of Mecklenburg, wife to the Prince Royal of Denmark, etc., etc. Let us add to this catalogue of princely conversions that of the brother of the present King of Wurtemberg, which took place in Paris, in 1851.
Who has not heard of the Count Stolberg, one of the most eminent men at the beginning of this century? He became a convert in consequence of a close study of the authorities of the Bible, of the Fathers and of controversialists. Truth required at his hands a sacrifice of the hopes of a most brilliant career; but God consoled him with the conversion of his entire family.
Stolberg's example carried with it a host of German writers, philosophers, and jurists of the first class, who became reconciled with the Church. The conversion of the famous scholar, Werner, was, perhaps, the most remarkable. Having gained positions of the highest trust in Berlin, he gave them all up, to become a Catholic and a priest. He died in the Congregation of Redemptorists. They relate of him, that being once at a dinner with some highly distinguished Protestants, one of them, who could never forgive him for having abandoned the so-called Reformation, said before the guests that he never thought much of a man who had changed his religion. "Nor I either; and this is the very reason why I have always despised Luther," replied Werner.
Werner's example was followed by other scientists of the same nation, such as Frederick Schlegel, the Baron of Eckstein, the Aulic Councillor Adam Muller, etc., etc.
In Switzerland, Charles Louis de Haller, a patrician of Berne, and member of the Supreme Council, is one of the most illustrious Protestants that became Catholic in that confederacy. Like the majority of all those I have named above, he had the honor of being persecuted, deprived of all his titles and offices, and lastly exiled by the Protestants, whose tolerance is ever of the same stamp, whenever they can have their own way.
Haller's conversion was followed, in Switzerland, by that of the ministers Esslinger of Zurich, Pierre de Joux of Geneva, and of the illustrious ecclesiastical president of the Consistory of Schaffhouse, Frederic Hurter. He made his profession of faith in Rome, in 1844, having for his godfather the great painter, Overbeck, himself a convert of some years' standing, whose life and virtues have been the object of so much edification in the Eternal City.
Nor has France been behindhand in giving her quota of conversions from Protestantism, especially among ministers. That of Mr. Laval, pastor of Condé-sur-Noireau, was the most remarkable. He was followed by Mr. Paul Latour, president of the Consistory of Maz-d'Asil.
Two years after, in 1846, the conversion of M. A. Bermaz took place in Lyons. He had, during four years, professed the doctrines of the Momiers, and was zealously at work in promulgating them through the diocese of Lyons. But he abjured his errors and made known the motives of his conversion in a pamphlet published in Lyons.
And in our own days how many Protestants in name, how many parsons, above all, would willingly throw themselves into the arms of Holy Church, were it not for the ties of family and temporal interest? Protestant consistories very cunningly hurry young pastors to be married immediately after leaving school. Wife and children are the greatest obstacle to the conversion of a Protestant minister. Many an example I could quote to support this assertion.
America comes in also for her share in the number of noble, correct, and virtuous souls who have swollen the ranks of converts to Catholicity.
Suffice it to quote the conversion of the Protestant Bishop of North Carolina, Doctor Ives. It is well known how highly esteemed he was for his excellent character, learning and science. He sought the truth with an honest heart, and, as he found it, he abandoned all to possess it. The Protestant Bishop gave up his opulent bishopric, and undertook a journey to Rome, to throw himself at the feet of the Sovereign Pontiff. On the 26th of December, 1852, he made his profession of faith in the Pope's private chapel. Throwing himself on his knees before the Holy Father, he presented to him the ring and the seal, — the insignia of the eminent place he whilom occupied among the Protestants, and as he surrendered them with the cross he wore on solemn occasions, "Holy Father!" he said with tears, "here are the marks of my rebellion!" — "They shall be henceforth the token of your submission, and as such go and lay them on St. Peter's tomb," replied the Vicar of Jesus Christ.
Let now Protestantism set off its conquests against these men, so great for their virtues, their position, their love of truth! We shall not ask illustrious names, — men who for greatness of talent, or nobility of character, might offset those we have just named. Truly it has none: else they would have been proclaimed from the house-tops. Yet we would be satisfied were they to point to us, at least, some honest and virtuous, well instructed and practical Catholics, who have left our ranks, urged by the want of a better belief, and such as have edified their new sectaries with an exemplary life.*
I defy the Protestants to bring forward even one. The apostates who pass over to Protestantism are generally individuals who hope to better their fortune in a change of religion, or else sour spirits who wish to obtain revenge by giving scandal; while the Christians who emerge from Protestant sects to enter the Church of Jesus Christ look for and indeed find a faith that is solid, clear, and definite, comfort, peace, holiness, and love.
I shall now, by way of conclusion, quote a well-known fact, the consideration whereof has already shaken many Protestant consciences. There is scarcely a Catholic Priest, however limited the sphere of his action may be, who has not been called to receive into the Church a dying Protestant; while there is no record whatever of a sincere Catholic who has wished to become Protestant at the moment he was summoned to appear before the Tribunal of God.
Ignorance, bad passions, a forgetfulness of divine justice, goad unhappy souls to Protestantism.
A correct conscience, healthy learning, a love of truth, and the fear of God, lead souls back to the Catholic Church.
Draw your conclusions now.
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre