April 20, 2026

young people, worship, Marriage, Godbeat, family life, Catholics

Catholic "revival"? First, ask why many parishes are growing, while others are dying

April 20, 2026

young people, worship, Marriage, Godbeat, family life, Catholics

No doubt about it, this Easter was an exciting time for many American Catholics, with quick surveys showing 38% more people converting into the church than the previous year.

The Easter Vigil surge hit dioceses large and small, with a 139% increase in Los Angeles and 145% in Duluth, Minnesota, a 52% rise in Chicago and 96% in Rapid City, South Dakota. A much-sited analysis by Hallow.com found that 38% surge in 140 U.S. dioceses.

The rising numbers almost reached the modest conversion levels that were normal before the COVIC-19 pandemic. The rate had been declining for many years before that.

"If you're in a parish that's growing, you look around and see newcomers everywhere. You go to Mass at least 10 minutes early to make sure there's some place to sit. That's your reality," said Brendan Hodge, a contributing editor for The Pillar, reached by telephone.

"If you're in a congregation that's in decline, you aren't surrounded by young families and converts who are excited about the Catholic faith. Your reality is very different."

Gazing ahead, it's hard to know how this surge will affect the future, he said. Is the "big story" that some Catholic parishes are growing or that many others are dying? To answer that question, it's important to study other powerful trends in Catholic life.

The sobering fact is that Catholics leaving the faith far outnumber converts. According to General Social Survey numbers, in 1973, "84% of all those raised Catholic still identified as Catholic when surveyed as adults. In 2002, that figure was 74%. By 2022, it had dropped to 62%," noted Michael Rota and Stephen Bullivant, in the Church Life Journal, published by the University of Notre Dame.

"Perhaps a more salient question is how many of those raised Catholic still participate in Mass every Sunday," they added. "In 1973, about 34% of all those raised Catholic were attending Mass weekly (or more often) when they were surveyed as adults. By 2002, the number had fallen to 20%. By 2022, it had plummeted to 11%."

Meanwhile, the 2024 Religious Landscape Survey from the Pew Research Center confirmed that 6.5 people leave the Catholic faith for each person that converts. Thus, "roughly 13%" of U.S. adults "are former Catholics."

After taking the exit door, about 57% of these ex-Catholics become "religiously unaffiliated," while about a third find other pews, according to surveys charted by Ryan Burge of the John C. Danforth Center on Religion and Politics at Washington University in St. Louis.

"Despite popular online narratives, conversion to Catholicism is rare. Just 3% of evangelicals, 5% of mainliners, and 2% of Black Protestants end up Catholic," he wrote, for his Graphs about Religion website. "The Catholic Church simply does not gain many converts."

Truth is, noted Hodge, a "sustainable Catholic culture" has been declining for decades.

For example, there were around 59,000 U.S. priests in 1970, but only 35,000 by the 2020s. Still, there are trends inside those numbers, he noted. While the number of seminarians continues to decline, some dioceses -- especially in the Midwest and the growing Bible Belt -- produce far more priests than the norm. Rural dioceses consistently outperform urban centers.

Larger families produce more priests, but the Catholic fertility rate remains about 1.9, compared with the U.S. rate of 1.57 children per woman. That Catholic number remains well below the 2.1 population "replacement rate." Also, Catholic weddings have fallen from 426,000 in 1970 to 107,051 in 2024, with 85,171 Catholic rites and 21,880 involving other faiths.

The bottom line: Growing parishes tend to have more infant and adult baptisms, more weddings, more converts and produce more seminarians. They often have thriving schools or large networks of homeschooling families. Dying churches? Exactly the opposite.

"The story of the large number of ex-Catholics is basically the story that the church of 20 years ago, or even 40 years ago, is not the church that we are going to see in another 50 years -- in terms of geography, in terms of numbers, in terms of the practice of the faith," said Hodge.

"If you want to talk about the future, then the big news story is which churches are growing and why they are growing and which churches are dying and why they are dying."

FIRST IMAGE: Uncredited photo from the L.A. Catholic website.

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What Do the Orthodox Converts Want? (2006)

It doesn't take a Ph.D. in Liturgical Studies to tell the difference between a Southern Baptist church and an Orthodox church. You can get some pretty good clues just by walking in the door and looking around. But there are some similarities between the two that might be a little trickier to spot. For instance, let me tell you about what life is like on Sunday nights in a Southern Baptist congregation.

Baptists worship at several different times during the week -- at least they did in the old days when I was growing up as a Southern Baptist pastor's son. One of those times is on Sunday nights. Back in the early 1980s, I was active in a church in Champaign-Urbana, Illinois, in which the typical Sunday morning crowd would be about 200 to 300 people, which is rather small for a Baptist church, but fairly normal for an Orthodox parish. Then the crowd on Sunday night would be from 40 to 45 people.

Now, that ratio should sound familiar to many priests who lead Vespers services. But the similarities don’t stop there.

Before the age of 30, I became a deacon and the finance chairman of that church -- which, in the Southern Baptist way of doing things, meant that I was the only person, not excluding the pastor, who saw the annual pledge cards. I was the only person in the congregation who knew who was giving what.

If there is an experience in life that will teach you the meaning of original sin, finance chairman is that role. What I discovered through that experience is that there is no connection whatsoever between how much a family gives to the church and how much money that family makes. Instead, I found that the key connection is faithfulness in worship. If you attend the Sunday night service at a typical Baptist church and look around at the 40 people there in comparison to the 200 or 300 in attendance on Sunday morning, you will find that about 80 percent of the church's giving is accounted for in that group.

The bottom line: The Sunday night experience in a Baptist church is very similar to that in Saturday evening Vespers services in an Orthodox church. As Bishop Antoun told me once, if you look at who attends Great Vespers and comes to confession, you are looking at about 80 percent of the service, the giving, and the energy in most parishes.

Who comes to Vespers? Who comes to confession? Who comes to the feasts, and why do they come? That’s where I would like to start as we consider this question: What do the converts want?

What we’re doing @ GetReligion.org

Originally posted on getreligion.org

Day after day, millions of Americans who frequent pews see ghosts when they pick up their newspapers or turn on television news.

They read stories that are important to their lives, yet they seem to catch fleeting glimpses of other characters or other plots between the lines. There seem to be other ideas or influences hiding there.

One minute they are there. The next they are gone. There are ghosts in there, hiding in the ink and the pixels. Something is missing in the basic facts or perhaps most of the key facts are there, yet some are twisted. Perhaps there are sins of omission, rather than commission.

A lot of these ghosts are, well, holy ghosts. They are facts and stories and faces linked to the power of religious faith. Now you see them. Now you don't. In fact, a whole lot of the time you don't get to see them. But that doesn't mean they aren't there.

I want to show you an an example -- a case study, if you will -- of what I am talking about, a ghost in a set of stories that is related to this blog that you are visiting (and we hope you come back often).

Democracy of the Dead - Snow Traditions

inter is over and it's time to pack away the shovels, down jackets, insulated boots and mittens until next year. The changing seasons teach different lessons and, this winter, I was reminded of a great truth about life. It goes something like this: There is a right way and a wrong way to shovel snow.

Perhaps you saw the headlines about the massive storms that hit the nation's capital, this past winter. Right after everyone calmed down from the Y2K scare, we were reminded that there are other ways to bring an entire region to a screeching halt.

Or, perhaps you had to dig your way out of record-breaking drifts in some other corner of the country, this year. Or perhaps you live someplace where it's normal to see several feet of snow. Perhaps you're a pro.

I grew up on the Texas Gulf Coast, which is hardly a great place to learn how to handle snow. We were masters of mosquito control.

But, after college, I found myself in the frozen Midwest, where shoveling snow is an art -- right up there with boiling corn and planning tailgate parties. The snow started about Thanksgiving and, before long, I realized that it wasn't going away on its own.

Several weeks, and several backaches later, I started watching the local talent. This is when it hit me: I was not the first person in the history of the world to shovel snow. I didn't have to reinvent the wheel. There I was, a youngster, slumping to the side of the path in exhaustion while gray- haired neighbors soldiered on.

What did they know that I didn't know? Well, yes, there were different kinds of shovels and different kinds of techniques and some folks were more doctrinaire than others. But there were common themes, such as bending your knees, not getting the shovel TOO full and never flinging the snow into the wind. There was a right way and wrong way to face this challenge and, I decided, only a fool would go it alone.

Eventually, I humbled myself and started asking questions. The elders took me in, showed me the ropes and handed down what they had learned -- a kind of oral snow-shoveling Tradition.

Rediscovering Religion — Religion Coverage: Past as Prologue? (2003)

Religion Coverage: Past as Prologue?
(Copyright) The Poynter Institute Poynter Reports, May 2003

Lou Grant had a problem.

Actually, the city editor of the classic TV comedy had two problems.

First of all, the fictional Los Angeles Tribune had lost its religion editor and no self-respecting journalist wanted the job. Second, Grant needed to ditch a lazy, often-drunk, no-good reporter named Mal Cavanaugh.

Finally, Grant saw the light. He told Cavanaugh he was the new religion editor.

"That stinks! Before you stick me with a lousy job like that, I'd quit," said the reporter, before storming out of the room.

Grant's staff beamed. The religion beat was still vacant, but who cared?

That scenario rang true to the editors and religion reporters I interviewed while doing my graduate work at the University of Illinois in Urbana-Champaign, researching a project that reached the cover of The Quill in January, 1983.

Many religion-beat veterans were proud of their work, but felt like Rodney Dangerfield in their newsrooms. Editors kept saying that they knew religion was news, but that religion-beat stories seemed too boring, or too controversial, to warrant dedicated coverage.

That's the ticket -- too boring and too controversial.

Journalism strategies in a hostile marketplace (2001)

Soon after John Grisham finished law school in 1981, he started hanging out at the DeSoto County Courthouse on the town square in Hernando, Miss. He had tried writing a book or two at the University of Mississippi, but nothing came of it. Then one day he overheard the horrifying courtroom testimony of a 12-year-old girl who had been raped. What would happen, he asked himself, if the girl's father became so outraged that he killed the rapist?

Grisham couldn't get this story out of his head. Soon he was getting up at 5 a.m. with a notepad, writing chapter after chapter of his first courtroom drama. It took three years to finish the manuscript, and another year of rejections by dozens of companies, before Wynwood Press published 5,000 copies in 1988.

But there was more to this process than telling a story that was in his head and heart.

"While I was writing 'A Time to Kill,' I read everything that was on the New York Times list," said Grisham, at a Baylor University conference called "Art & Soul" in March, 2000. "Most of it, I said to myself, 'I can do better than this.' A lot of it, I said, 'I'll never be that good.' "

Grisham realized that he was not writing the first legal thriller. So he read the competition and he learned the rules -- the writing style of the marketplace in which he would have to compete. He created a likable hero and then he ensnared him in a dangerous conspiracy. Then he carefully plotted a way to get him out of that mess, with as many entertaining twists and turns along the way as possible to create tension.

"I didn't invent that," said Grisham.

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