Who Are All These Converts?
Findings From A Parish Growth Survey
JOE KORMOS AND FR. STEPHEN FRASE
Anecdotally, it’s been clear for several years that many Orthodox parishes in the US are experiencing serious growth. Certain communities have reported that newcomers are showing up in astonishing numbers, and many of those visitors are sticking around to go through catechism and be received into the Church. This is hardly news—some longtime parishioners have already witnessed it in their own congregations. But there’s been less clarity about where the growth is happening. And there’s still less consensus about what’s driving all this interest, and what is attracting so many people to the Orthodox Church in particular.
For the last decade, the two of us have co-chaired the Parish Development Forum, an annual OCA conference where clergy and laypeople join in a dialogue about ways to keep our parishes healthy. In preparation for the 2023 Forum, we conducted an online survey of growth trends in the church, which spanned many parishes across several dioceses. Besides looking at how the newcomers became interested in Orthodoxy, our intention was also to look at what these trends meant for the Church and how we should collectively respond. In particular, we sought to understand:
What are the demographic, sociological, and experiential characteristics of those coming to the Orthodox faith? What are they seeking? How do they “discover us”? What are they finding?
How can our parishes better connect with those seeking Christ?
Why are many parishes experiencing a flurry of inquirers and converts, and why does this flurry seem to be happening in some parishes and not others?
The survey spread rapidly and garnered almost 800 responses. The results yielded important insights.
Of course, this approach had its limitations. We started by emailing known converts in parishes of three OCA dioceses sponsoring the forum (the Archdiocese of Western Pennsylvania, the Diocese of Midwest, and the Bulgarian Diocese). Later, we invited a national response, when the survey link was published on OCA.org. In other words, it was not a random sample; we can assume that people who spend significant amounts of time online were more likely to participate.
At the same time, the respondents represented 45 states and provinces, even if a significant share (42%) came from Ohio and Pennsylvania. Two-thirds were from OCA parishes. Though the survey did not meet the rigorous standards that would be expected in peer-reviewed social science research, we believe it’s the most serious attempt so far to take a bird’s-eye view of the recent growth trends.
In this article, we will present some of the insights garnered from our data and describe some of the issues, opportunities, and challenges that we believe Orthodox parishes are facing.
Convert Characteristics and Attitudes
Who are these convert respondents?
Post 2019
Almost half of the survey respondents converted since the beginning of the pandemic (“After 2019”). Much of the following data focuses on the post-2019 convert cohort.
Gender and Age
The data show that among recent converts, men significantly outnumber women. Among those converting before 2010, 57% of respondents were male. Between 2010 and 2019, it grew to 68%. Among the post-2019 convert respondents, 75% were male. While the format of the survey may have made it more appealing to young men, anecdotal experience in many parishes seems to confirm the outsized presence of men among guests, inquirers, and catechumens.
The median age at conversion of post-2019 respondents was 31, with the median age among male converts slightly younger.
Previously Christian
Most respondents (63%) identified as some form of Protestant/Evangelical, while (17%) were former Catholics. Ten percent had no previous religious background. Another 10% said they had once considered themselves atheists. Three-fourths had never switched religions before.
Marital/Educational
At the time of the survey, 65% were married. The educational attainment profile of respondents was generally in line with national averages.
Pandemic Influence
Of those converting since 2019, almost half said the pandemic influenced their decision to seek a new faith in some direct or indirect way. The ominous nature of Covid led many to ask themselves existential questions, like “What is important in life?” For those who already had a church home, the church closures of the Covid era often led them to think about what was and wasn’t working for them at their current church homes. It also afforded more internet time to seriously explore options for a new spiritual home.
What Attracted Them?
As converts, each of these respondents had made an important faith decision at some point, so it comes as no surprise that they tended to identify themselves as religiously serious, and, in some cases, theologically sophisticated people. When explaining what was attractive about Orthodox Christianity, one respondent said, “I wanted a faith that intruded into my daily life every day of the year.”
Of course, respondents gave varying answers about what attracted them. The word “authenticity” was used often—though this no doubt carried different meanings for different people. Many of the most common answers could be distilled further to “Tradition,” “Beauty,” and “Depth.”
Some motivations seemed less solid. “I like Cathedrals and googled ‘religions with cathedrals,’” one person wrote. Some implied consumer-style “church shopping”: “Orthodoxy was the best fit with what I believe.” Others reported using an online “Christian Denomination Selector” tool.
For one person, finding Orthodoxy was a random act. “I’d exhausted other options… to find God…went to Google maps, looked up ‘church’… an Orthodox parish happened to be the nearest to me.”
While two-thirds of recent converts indicated they were “seeking a deeper spiritual life,” an equal number seemed to be running not to but away from something when they indicated “dissatisfaction with previous religion” as a motivator.
Obstacles
While “the Theotokos,” “icons,” and “unlearning previous doctrines and practices” were often cited as obstacles to becoming Orthodox, the concern most mentioned by respondents was the effect it would have on relationships with friends and family. Many converts faced challenges related to their family's reaction or losing friends. Issues like family members not converting, difficulties in discussing Orthodoxy with non-Orthodox family, and feeling isolated in their conversion were mentioned often. “My family thought I was joining a cult.”
Overcoming the seeming insularity of Orthodoxy was difficult. “The most difficult hurdle for me was to believe that the Orthodox faith and Church were actually open to me, that I could actually be Orthodox.”
Online Influencers
The impact of online influencers (podcasts, videos, websites, and so on) driving people to various interest areas, including significant traffic toward Orthodox Christianity and related topics, is now well known. At the time of the survey, this factor was only beginning to emerge. Survey results revealed the extent of this influence. Half of post-2019 converts indicated that a podcast or YouTube channel had an important influence in introducing them to the Faith.
Comments about Orthodox online podcasters/influencers varied. There were notable positive remarks about the role of specific online Orthodox commentators. The now well-known Jordan Peterson-to-Jonathan Pageau pipeline was the way in for many. There were also several negative reactions. Numerous respondents found the zeal of certain online influencers to be highly “toxic.” Many comments evoked love/hate reactions—for instance, “He helped me… but I hope the clergy clamp down.”
Despite the checkered reaction to these influencers, one priest with whom we discussed the data put it well: “These influencers stir the pot and as a result put Orthodoxy in front of many people.” In considering the question of “Why now?,” the impact of these influencers is significant.
Parish Selection
We asked respondents about their current parishes. What were the characteristics that attracted them? Many of the responses were predictable: geographical proximity, ”welcoming and friendly” atmospheres, ”presence of other children,“ and qualities of individual priests (“No pressure”; “Good teacher”). ”Services in the English language” was by far the characteristic they mentioned most.
Some respondents spoke of the importance of finding a parish with a ”young age profile.“ Highly ethnic and/or insular parish qualities were common turn-offs. Some wanted a parish with “many converts like us,” while others opined that “being around cradles is helpful for my spiritual growth.”
Well over half of recent converts compared options by visiting more than one Orthodox parish when that was geographically feasible.
Conservative Strain
There’s a clear strain of political and cultural conservatism among the post-2019 respondents. Some have a kind of countercultural, off-the-grid orientation. “I was living in the woods while building a log cabin at the time,” noted one respondent.
Many said they homeschool their children. It was also common to express disdain for Covid masks, shutdowns, and vaccines, as well as modified communion practices. Some complained of “militant leftists” in society and in the church. Many expressed harsh opposition to “ecumenism,” and a few showed interest in rebaptism as the entry route into Orthodoxy. We found a common preference for removing pews from worship spaces and for women to wear head coverings. In the words of one respondent, “Women dress modestly and a majority wear head-coverings. I feel that I attend a parish where people take their faith seriously.” However, we also received comments like “Glad I’m in a parish where I’m not required to wear a scarf,” and “Loved seeing female readers and women holding communion cloths.”
Challenges and Opportunities
These survey results, along with anecdotal observations from parishes, revealed important challenges and opportunities:
Not Everywhere: Discouragement
While many parishes are experiencing an increased flow of inquirers, this is not true of every parish. Many outstanding parishes have seen little change in their typical visitor flow. Stories of growth of converts in other parishes can weigh heavily on pastors and parishioners at parishes not experiencing a flow. A sense of discouragement or even jealousy can develop.
It should be remembered that for most parishes, this is happening to them—it’s not a trend they have actively brought about. By and large, parishes are doing nothing different from their past practices. While it is useful to be sensitive to patterns of this surge, it is important to realize there are numerous factors that influence guests visiting the parish. There is no secret recipe for inquirers visiting many of our parishes. We should warmly and honestly rejoice in the growth seen by others. May we all be able to focus on simply being the Church in this time and in our particular places.
Be Prepared
When guests arrive—and they will eventually—we must be prepared. Respondents noticed when assigned greeters were unavailable or distracted. “A parish that notices when you step through the door is a truly blessed one,” noted one respondent. Connect guests to someone who will shepherd their first arrival experience. “I never once attended a service without people bringing me blessed bread. I LOVED THAT!” a respondent offered.
Reaching out after church can be more important than the first impression. Invite guests to stay for coffee. Connecting guests with other parishioners is essential.
Communicate Well
Make sure your parish’s website, social media, and map listings are up to date. These, as well as live-streamed liturgical services, were respondents’ primary onramps to parish awareness. In online materials, it can help to emphasize distinctive qualities of Orthodoxy—like “authentic,” “apostolic,” and “alive.” Good photos can communicate warmth and beauty.
Anytime. Anywhere.
Sharing our faith is not always seen as a core competency of many Orthodox. However, we would suggest that all parish faithful (newer and more seasoned) ought to be capable of explaining their choice to worship as Orthodox Christians.
Identity and Integration: The ‘Two Parish Problem’
Parishes that are used to incorporating a handful of new communicants annually face a much different dynamic when 20 or 30 (or more) new members arrive for multiple consecutive years. A parish can quickly find more than half of its parishioners are “recently new”.
Connecting people of diverse ages, values, occupations, educational and economic backgrounds, ethnicities, and cultures can be a challenge. Parish rhythms change as new arrivals have new needs. The priest’s calendar often becomes fuller as a result.
Small-“t” parish traditions (as many refer to them) may exclude new arrivals rather than welcome them. One new convert, straining to become a part of her new community, said in the survey, “It's not my culture. I don't know the dances or the food!” Parish veterans with longstanding relationships may seem cliquish (rightly or wrongly). Conversely, newcomers may naturally gravitate to groups of other recent arrivals, which limits their assimilation. Differences in viewpoint often surface about the qualities of the church building and frequency of services.
These factors may cause an active (yet stable) parish to lose its balance. In a case like this, the “two-parish problem” may be at hand.
The responsibility for integrating newcomers ultimately lies with the parish and its existing members—but new converts also must do their part. Rev. Alexis Vinogradov, the former rector of St. Gregory the Theologian Church (in Wappingers Falls, New York), has offered insight about this in the pages of Jacob’s Well:
We often bend backwards to make every stranger feel welcome, and we desire not to impose any barrier, but there is an alliance that is to be formed.
As much as the stranger becomes more and more welcome, his or her responsibility towards the church community will also increase, for the Body of Christ is whole only in the proper functioning of all her members, and the visitor grows from status of stranger to that of a functioning and much needed member of Christ’s Body, in this specific place.
That process and its goal of integration is the ultimate foundation of all healthy hospitality in parish life.
The integration of newcomers does not happen automatically. Assuming the matter will “work itself out” is not the most effective way to ensure that relationships between new and established members will grow in a healthy way.
Clergy and other teachers in a parish may need to consider this as part of the catechism curriculum. They should consider intentional strategies to help minimize the risk of this “two-parish” problem.
At the same time, it’s important to recognize that parishes are having success at finding the balance. One respondent noted, “I came for theological and philosophical reasons. I have fallen in love with the people!”
The Changing Face of the New Arrival
Recent newcomers at Orthodox parishes often exhibit clear differences from past arrivals. Many have little or no prior experience in church communities. A greater percentage of recent arrivals say they come from broken families. Younger and more conservative than previous waves of converts, many see themselves as fleeing modernity. They seek “meaning” and are drawn to stability, depth of worship, asceticism, and discipline. More than a few arrive with strong opinions and have a sense of zealous, doctrinal confidence engendered by following the podcasts of influencers. They may bring misconceptions—even reactionary views in need of reshaping.
Priests need to be on the lookout for extreme and unhealthy views and practices. Basic catechetical materials are needed to provide the key fundamentals of proclaiming the faith and to help new members distinguish between dogma and more speculative teachings. Also, continual improvement in counseling skills and willingness to refer to appropriate professional counselors may be needed to help new arrivals with family and social difficulties.
Moving Forward
Even with all the challenges mentioned above, this period is still an ideal opportunity to bring Americans to Christ in and through the Orthodox Christian Church.
Many have referred to this as the “Orthodox moment.” The question must be asked, “What will we do with this gift? What could we accomplish in this ‘moment?’” Can we, by understanding the characteristics and needs of those coming to the faith, expand or extend this phenomenon?
And most importantly, in the context of this essay, many of us need to ask, “What can my parish do to actively prepare? How can it help more people come to know Christ and His Church, with its distinctive doctrines and worship? How can it be a parish where new arrivals will stay and become the foundation for sharing this gift with future generations?”