11/03/2017 My Conversion: The Slow But Inevitable Paradigm Shift. (Part 1)
Apathy, Occult, Evangelicalism, & Catholicism (Pt. 9)
Dave Armstrong
http://www.patheos.com/blogs/davearmstrong/2017/11/conversion-apathy-occult-evangelicalism-catholicism-pt-9.html Part Nine: The Slow But Inevitable Paradigm Shift, Fr. John A. Hardon, and Another View of the “Reformation” (1990)
This is the ten-part story of my complete religious history:
a. From nominal Methodism (1958-1967),
b. To the occult and practical atheism (1968-1976),
c. Through evangelical Protestantism, counter-cult, pro-life, evangelistic, and apologetics work (1977-1990),
d. And finally on to the fullness of the Catholic faith in 1991.
It is found complete (75 pages) in my 2013 book,
Catholic Converts and Conversion.
http://www.patheos.com/blogs/davearmstrong/2013/03/books-by-dave-armstrong-catholic.html See All Ten Parts:
1. Part One: Nominal Methodism, Occult, and the Seeds of a Serious Christian Commitment (1958 – early 1970s)
http://www.patheos.com/blogs/davearmstrong/2017/09/conversion-apathy-occult-evangelicalism-catholicism.html 2. Part Two: Nature Mysticism, Romanticism, Bible Movies, and the “Great Depression” (1968-1977)
http://www.patheos.com/blogs/davearmstrong/2017/09/conversion-apathy-occult-evangelicalism-catholicism-pt-2.html 3. Part Three: Evangelical “Born-Again” (?) Experience, More Lukewarmness, and Personal Revival (1977-1982)
http://www.patheos.com/blogs/davearmstrong/2017/09/my-conversion-apathy-occult-evangelicalism-catholicism-pt-3.html 4. Part Four: Apologetics, Abundant Evangelical Blessings, and Protestant Evangelistic Campus Ministry (1983-1989)
http://www.patheos.com/blogs/davearmstrong/2017/09/conversion-apathy-occult-evangelicalism-catholicism-pt-4.html 5. Part Five: Collapse of My Protestant Ministry: Disillusionment and the End of One Chapter of My Life, But with Faith Intact (1985-1989)
http://www.patheos.com/blogs/davearmstrong/2017/10/conversion-apathy-occult-evangelicalism-catholicism-pt-5.html 6.Part Six: Pro-Life Rescue Movement, Letter to Karl Keating, My Ecumenical Gatherings, & the First “Domino”: Contraception (1988-1990)
http://www.patheos.com/blogs/davearmstrong/2017/10/my-conversion-apathy-occult-evangelicalism-catholicism-pt-6.html 7. Part Seven: Ecclesiology (the Church), the “Protestant Myth” of Church History, and My Vehement Opposition to Catholic Infallibility (1990)
http://www.patheos.com/blogs/davearmstrong/2017/10/conversion-apathy-occult-evangelicalism-catholicism-pt-7.html 8. Part Eight: Bombshell and Paradigm Shift: Blessed John Henry Cardinal Newman’s Essay on the Development of Christian Doctrine (1990)
http://www.patheos.com/blogs/davearmstrong/2017/10/conversion-apathy-occult-evangelicalism-catholicism-pt-8.html 9. Part Nine: The Slow But Inevitable Paradigm Shift, Fr. John A. Hardon, and Another View of the “Reformation” (1990)
http://www.patheos.com/blogs/davearmstrong/2017/11/conversion-apathy-occult-evangelicalism-catholicism-pt-9.html 10. Part Ten: Thomas Howard & Liturgy, My New Catholic Apologetics Career, and the Long-Awaited Fulfillment of My Calling (1990-1991)
http://www.patheos.com/blogs/davearmstrong/2017/11/conversion-apathy-occult-evangelicalism-catholicism-pt-10.html * * * * *
Only a Matter of Time (After Reading Cardinal Newman)
I discovered, with the inestimable assistance of Blessed John Henry Cardinal Newman, that the Catholic Church had far and away the most cogent, consistent claim to ecclesiological and apostolic preeminence.
This, coupled with my intensive study shortly afterward of what happened in the sixteenth century, made any further resistance to Catholicism on my part, the equivalent of rearranging chairs on the deck of the sinking Titanic.
Thus began what some call a “paradigm shift.”
While reading the Essay I experienced a peculiar, intense, and inexpressibly mystical feeling of reverence for the idea of a Church “one, holy, catholic and apostolic.” Catholicism was now thinkable and I was suddenly cast into an intense crisis.
I believed in the visible Church and suspected that it was infallible as well.Once I accepted Catholic ecclesiology, the theology followed as a matter of course, and I espoused it without difficulty (even the Marian doctrines).
I (like many evangelicals) had had this notion that the early Church was a bunch of “Jesus Freaks” running around, meeting in caves.
Of course, I assumed that they didn’t believe in the Eucharist, or any of that kind o’ “hifalutin’” stuff.
But that’s really not what we find in studying the fathers.
Since that time, I’ve read the apostolic fathers, and learned that they were very “Catholic” indeed.
They believed in Real Presence, and regenerative baptism — all the things, pretty much, that Catholics believe today, only in more primitive form.What particularly can’t be found in the Church fathers is the idea of Scripture Alone / sola Scriptura.
It’s just not there.People will quote the fathers, extolling the Bible, and they’ll say, “well, see, they’re Scripture Alone.”
But they’re merely saying that the Bible’s a great book.
Catholics agree!
The bottom line is the question of authority:
Who has the authoritative interpretation of Scripture?No one’s denying that Scripture is God’s Word.
The Catholic Church has an impeccable record on that score.
[b/It’s a question of authority.
The Church fathers would appeal to apostolic tradition, or succession.
They habitually say, “we trace ourselves back to the apostles;
Therefore we have true Christian teaching.”[/b]
That was the basis of it, rather than Bible Alone, because people would disagree on that basis, as they do today.
My Catholic friends had been tilling the rocky soils of my stubborn mind and will for almost a year, planting “Catholic seeds.”
These were now rapidly taking root and sprouting, to their great surprise;
Indeed, amazement.
I had fought the hardest just prior to reading Newman, in a desperate attempt to salvage my Protestantism, much like a drowning man just before he succumbs!I continued reading, now actively trying to persuade myself fully of Catholicism, going through Newman’s autobiography and two books by Chesterton on Catholicism.
Meeting the Great and Holy Man (Fr. John A. Hardon, S. J.)
During my intense “conversion year” of 1990, I had the great privilege of meeting Fr. John A. Hardon, the eminent Jesuit catechist and author, and attending his informal catechetics classes, at the University of Detroit.
This gave me the opportunity and blessing to be able to learn personally from an authoritative Catholic priest, who is a delightful and humble man as well.
This was as good an introduction to living, breathing Catholicism as anyone could ever hope to receive, and I shall always be grateful for it.
It almost felt like being in the presence of an apostle, to listen to him teach, and to take in his extraordinary insight.
I have had the immense honor of knowing him personally.
Meeting him proved to be a watershed event in my life, and that of my family.
He helped me to convert, received me into the Church, and also baptized my first two children.
In many ways, Fr. Hardon might be said to be one of the “fathers” of Internet evangelism, since he always stressed the use of writing, the modern media, and assertive evangelism.
He was fond of saying that it was great to share the faith one-on-one, but if a Catholic wrote, then potentially many “thousands” of people could benefit from Catholic truths.
He would also often assert that “what you memorize literally becomes part of your brain;” In other words, that it was supremely important for us to carefully select our reading material and to monitor habits such as television-watching.
He described some of my early attempts at apologetics as “very Catholic.”
I regard that as the single greatest compliment of my writing that I’ve ever received.
Fr. Hardon’s manifest virtue of humility was one of his leading character traits.
He would habitually refer to himself as “this sinner,” which always reminded me of the Apostle Paul calling himself “the chief of sinners.”The last time we saw him was at a conference for Catholic radio, where he received a well-deserved award for lifetime achievement.
His entire “acceptance speech” was essentially as follows:
“Thank you very much.
To God be all the glory — all the glory.”Fr. Hardon is now being considered as a candidate for possible eventual canonization, his cause is presently in the very first stage:
“Servant of God”.
It may be, in due course, that I was received into the Church by a saint, who also wrote the Foreword to my first and most well-known book, A Biblical Defense of Catholicism.
God is good!Time to Read a Non-Protestant “Take” on the “Reformation”
After many tense weeks of alternately questioning my sanity and arriving at immensely exciting new plateaus of discovery.
I knew that if I was to leave Protestantism, I had to examine its historical roots:
The so-called Protestant Reformation.(End Part 1)