Grace Thompson
Orestes Brownson (1803-1876) was a philosopher, essayist, and reviewer who was born in Vermont, United States. Brownson was raised Presbyterian and later became a Unitarian minister, a secular religious socialist, a humanitarian political activist, and a leader in the American Transcendentalist movement. In 1844, Brownson converted to Roman Catholicism. He began to associate Protestantism with capitalist notions he despised and believed that Catholicism was the only religion that could restrain undisciplined American citizens. Brownson's writing changed after his conversion, and he devoted himself to writing articles dedicated to converting America to Catholicism.
| Characteristics | Values |
|---|---|
| Date of conversion | 20 October 1844 |
| Religion before conversion | Presbyterian, Unitarian, secular religious socialist, Transcendentalist |
| Reason for conversion | Belief in the inherent sinfulness of humanity, association of Protestantism with capitalism, belief that Catholicism could restrain undisciplined American citizens |
| Post-conversion actions | Writing articles dedicated to converting America to Catholicism, denouncing his former Transcendentalist colleagues |
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What You'll Learn
Orestes Brownson's religious journey
Orestes Brownson was born on September 16, 1803, in Stockbridge, Vermont, into a family of religious "seekers". His family was Presbyterian, but they were not devoted to any one church. Brownson's father died when he was about six years old, after which he was sent to live with an elderly farm couple in nearby Royalton, Vermont, for about eight years. He formally joined the Presbyterian Church in 1822 at the age of 19 but soon found the Calvinist-based Presbyterianism of his parents repugnant to reason. He also took issue with the church's ambivalent stance on its authority.
Brownson then became a Universalist minister in 1826, a Unitarian minister in 1832, and the pastor of his own religious organization, the Society for Christian Union and Progress, from 1836 to 1842. During this time, he also wrote and preached about Transcendentalism, which he would later renounce after his conversion to Catholicism.
In the spring of 1843, rumours began to circulate that Brownson was considering converting to Catholicism, particularly after he met with the Roman Catholic Bishop of Boston. Brownson finally converted to Catholicism on October 20, 1844, influenced by his belief in the inherent sinfulness of humanity, which contrasted with the views of his Transcendentalist colleagues. He also began to associate Protestantism with capitalist notions he despisosed.
After his conversion, Brownson devoted himself to writing articles aimed at converting America to Catholicism. He argued that Catholic doctrine was not restrictive but liberating and that it was the ideal religion for American citizens. He believed that Catholicism was the only religion that could restrain undisciplined American citizens and ensure the success of democracy. Brownson's writings expressed a milder and more conciliatory attitude towards those not of the Catholic faith, leading some to believe he was becoming a "liberal Catholic". He corresponded with liberal Catholics such as Charles de Montalembert and published articles in liberal Catholic publications like Le Correspondant.
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His reasons for converting to Catholicism
Orestes Brownson (September 16, 1803 – April 17, 1876) was an American intellectual, activist, preacher, labor organizer, writer, philosopher, essayist, and reviewer. He was raised by a Calvinist Congregationalist family in Vermont and had a deep fondness for reading. Brownson converted to Catholicism on October 20, 1844, after meeting with the Roman Catholic Bishop of Boston. Here are some reasons believed to have influenced his conversion:
Disillusionment with Transcendentalism and Liberalism:
Brownson, once a leader in the American Transcendentalist movement, became disillusioned with Transcendentalism and liberalism. He began to believe in the inherent sinfulness of humanity, which contrasted with the views of his Transcendentalist colleagues. He also associated Protestantism with capitalist notions that he despisosed.
Belief in Supernatural Revelation and Creation:
Brownson discovered that belief in supernatural revelation and creation is not incompatible with human reason. He abandoned Transcendentalist pantheism, realizing that the modern impulse towards pantheism places human feelings above the rational nature that constitutes the human personality.
Catholicism as a Restraining Force:
Brownson saw Catholicism as the only religion capable of restraining the undisciplined American citizens and ensuring the success of democracy. He wanted the United States to be a model for the world, and his ideal model was a Catholic America. He believed that Catholicism could provide the moral and spiritual foundation needed to restrain individual excesses and promote social order.
Compatibility with America's Founding Principles:
Brownson argued that only Catholic thought could make sense of the undeniable truth of America's founding principles. He believed that the Declaration of Independence's assertion that "all men are created equal" stems from the providential inheritance of Catholic thought. He also advocated for the separation of church and state, arguing that the Catholic Church's mission of evangelization could coexist with America's secular government.
Personal Religious Journey:
Brownson spent the first half of his life as an ardent seeker of religious truth. His religious affiliations included Presbyterianism, Unitarianism, and secular religious socialism. His journey likely influenced his eventual conversion to Catholicism as he sought a comprehensive spiritual framework that addressed his intellectual and spiritual needs.
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His writings after converting to Catholicism
Orestes Brownson was a prolific writer, penning over 2.5 million words throughout his life. He wrote on a variety of theological, philosophical, political, scientific, and social topics. Brownson's writings after his conversion to Catholicism in 1844 reflected his new religious and political beliefs, and he devoted himself to converting America to Catholicism. Here is an overview of his writings during this period:
Renouncing Past Beliefs and Defending Catholicism
Orestes Brownson's writings after his conversion to Catholicism saw him renounce his past associations with Transcendentalism, liberalism, socialism, and utopianism. He defended Catholicism against the common charge that it was incompatible with American constitutionalism and democracy. Brownson argued that Catholicism was the only religion that could restrain undisciplined American citizens and ensure the success of democracy. He saw the United States as a model for the world and believed that a Catholic America was the ideal.
Striking Out Against Former Associates
Brownson used his writings to strike out against his former friends in the Transcendental movement, claiming that they would be damned unless they converted to Catholicism as he had. He succeeded in persuading Sophia Ripley, the wife of George Ripley, to convert, but few others followed suit.
Writings in Catholic Publications
Brownson contributed articles to liberal Catholic publications such as Le Correspondant, taking the side of liberals against conservative Catholics. He also wrote for the Paulist Fathers' Catholic World publication. His writings in these publications expressed his liberal Catholic views, which drew criticism from some Catholic journalists and the bishop of his diocese, who requested he temper his harsh criticisms.
The Catholic Writings of Orestes Brownson
A collection of thirteen original essays by Brownson, titled "The Catholic Writings of Orestes Brownson," was published and edited by Michael P. Federici. These essays articulate Brownson's political and religious thoughts, covering topics such as religious freedom, America's purpose, the role of Catholics in America, and his critique of humanitarianism.
Other Notable Works
Orestes Brownson's other notable works after his conversion to Catholicism include:
- "New Views of Christianity, Society, and the Church" (1836): In this work, Brownson objected to Protestantism as pure materialism and to Catholicism as mere spiritualism, instead promoting his "Church of the Future" as a synthesis of both.
- "Charles Elwood" (1840): This work features an infidel hero who becomes a convert to what the author calls Christianity, presented as barely removed from bald deism.
- "The Mediatorial Life of Jesus" (1842): This book contains a doctrine of life that leads to the door of the Catholic Church, reflecting Brownson's own journey towards Catholicism.
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His political views
Orestes Brownson was born in 1803 in Stockbridge, Vermont, into a family of religious "seekers", not devoted to any one church. He had a Presbyterian father and was raised Presbyterian himself, but he soon found Calvinist-based Presbyterianism repugnant to reason. He also disliked the Presbyterian Church's ambivalence towards its authority. Brownson's political views were formed in this religious context, and he began as a radical, criticising the "wage slavery" suffered by the working poor.
As a political seeker, Brownson's views evolved over time. He was a Unitarian minister from 1832 to 1844, during which time he also preached in Unitarian churches and was a leader in the American Transcendentalist movement of Ralph Waldo Emerson and Henry David Thoreau. He was also a secular religious socialist, a humanitarian political activist, and a pastor of his own religious organisation, the Society for Christian Union and Progress. In 1840, he carried democratic principles to their extreme logical conclusions, urging the abolition of Christianity, denouncing the penal code as bearing with peculiar severity on the poor, and condemning the modern industrial system, especially the system of labour at wages.
However, when his radical ideas were repudiated by the Democratic Party, he began to move towards political conservatism, although he continued to hold on to many of his radical ideas. In 1844, Brownson converted to Catholicism, finding in the Catholic Church the authority and freedom he had been seeking. He believed that Catholic doctrine was not restrictive but liberating and that it was the ideal religion for American citizens. He saw Catholicism as the only religion that could restrain the undisciplined American citizens and thus ensure the success of democracy. He believed that the United States was to be a model for the world and that a Catholic America was the ideal model.
Brownson's political views were also shaped by his belief in the inherent sinfulness of humanity, which he came to during his time as a Transcendentalist. This belief led him to associate Protestantism with capitalist notions he despised. He also believed that all human beings have equal rights as men, and no human being has the right to govern another, as "man is never absolutely on his own, but always and everywhere belongs to his Creator". This belief led him to argue that only the Catholic understanding of the relation between reason and revelation, or nature and the Creator, can make sense of the undeniable truth of America's founding principles.
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His influence on others' conversions
Orestes Brownson, one of the most prominent intellectual figures in 19th-century America, played a pivotal role in the religious landscape of his time. His journey towards Catholicism began in the 1820s, and by 1844, he was received into the Catholic Church, a decision that resonated widely and influenced the religious trajectories of many of his contemporaries.
Brownson's influence on the conversions of others was profound and multi-faceted. His intellectual prowess and rigorous philosophical writings provided a robust framework for those seeking a more rational and coherent faith. Through his periodical, "Brownson's Quarterly Review," he engaged in deep explorations of Catholic theology, philosophy, and social thought, offering a compelling vision of Catholicism as a comprehensive worldview. This made it appealing to those seeking a faith that engaged their minds as well as their hearts.
Many of Brownson's contemporaries credited him with playing a pivotal role in their own conversions. One notable example was John Henry Newman, the famous Anglican clergyman who, like Brownson, struggled with the intellectual foundations of his faith. Newman's journey towards Catholicism mirrored Brownson's in many ways, and he later acknowledged the influence of Brownson's writings, particularly on the relationship between faith and reason. Another influential convert, Henry Edward Manning, also cited Brownson's writings as a significant factor in his decision to join the Catholic Church.
Brownson's impact extended beyond these prominent figures. His lectures and writings reached a wide audience, including many who were seeking a more meaningful and intellectually satisfying religious path. His ability to articulate complex theological concepts in accessible ways made him a powerful advocate for Catholicism, particularly among the educated classes. Brownson's influence was such that his conversion was seen as a significant event, prompting some to speak of "the Brownson movement" towards Catholicism.
The impact of Brownson's conversion and his subsequent intellectual output cannot be overstated. He not only provided a robust intellectual defense of Catholicism but also offered a vision of it as a vibrant and engaging faith tradition. Through his writings and personal influence, he played a pivotal role in shaping the religious landscape of 19th-century America, leaving a legacy that continues to resonate in religious and intellectual circles today.
In conclusion, Orestes Brownson's journey towards Catholicism and his subsequent intellectual contributions had a profound impact on the religious trajectories of many. His influence extended to prominent figures like John Henry Newman and Henry Edward Manning, as well as a wider audience seeking intellectual rigor and coherence in their faith. Brownson's conversion and his ability to articulate a compelling vision of Catholicism as a comprehensive worldview left an indelible mark on the religious thought of his time.
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Frequently asked questions
Orestes Brownson converted to Catholicism on October 20, 1844.
Brownson was born into a Presbyterian family and formally joined the Presbyterian Church at the age of 19. He later became a Universalist minister, a Unitarian minister, and a pastor of his own religious organisation, the Society for Christian Union and Progress.
Brownson was a seeker of religious truth and found what he was looking for in the Catholic Church. He believed that Catholicism could harmonise authority and freedom and saw it as the only religion that could restrain undisciplined American citizens and ensure the success of democracy.
Yes, Brownson wrote extensively about theology, philosophy, science, and sociology. After his conversion to Catholicism, he devoted himself to writing articles aimed at converting America to Catholicism.
Yes, Brownson persuaded Sophia Ripley, the wife of George Ripley, to convert to Catholicism. His brother, Oran, also converted to Catholicism around the same time as Brownson.
