Matthew Levering. Why I Am Roman Catholic. Downers Grove, IL: IVP Academic, 2024. 176 pp. $18 (paper).
Reviewing a book by a friend and mentor, especially one whose work aligns with many of your own theological sympathies, is a complex task. It requires threading the needle between admiration and constructive critique, especially when the book touches on matters as weighty as the identity of the Church. Matthew Levering’s Why I Am Roman Catholic invites such a response.
Levering, a theologian of immense depth and grace, has produced a reflective and engaging work that elucidates the theological and spiritual reasons for his adherence to the Roman Catholic Church. As someone shaped by Anglicanism—a tradition that embraces its Catholic heritage while standing apart from Rome—I found that reading this book was an exercise in both appreciation and disagreement. Levering’s work is a gift to the ecumenical conversation, but it also leaves space for critical reflection, especially from an Anglican perspective.
This review is structured in eight parts, with a concluding reflection on the Catholic identity of Anglicanism. It will engage Levering’s strengths, note his omissions, and explore how his work challenges us to articulate the distinctiveness of Anglicanism as a Catholic option.
1. Summary
Why I Am Roman Catholic is part theological apologetic, part personal testimony, and part ecumenical dialogue. Levering presents his case for Roman Catholicism as the fullest expression of the Christian faith. He argues that the Church’s sacramental theology, magisterial authority, and historical continuity uniquely equip it to mediate God’s grace and truth in a fragmented world.
Written in an accessible and inviting tone, Levering’s book is a theological bridge-builder. It speaks primarily to Protestants who are open to the claims of Roman Catholicism, offering a sympathetic critique of Protestant ecclesial fragmentation and doctrinal instability. Levering seeks to persuade by attraction, highlighting the beauty and coherence of the Catholic tradition. This is not all that surprising, as Levering has long been about the work of presenting a positive and attractive case for Roman Catholicism in more hospitable Protestant and evangelical contexts. The tone, attitude and appeal is reflected in his series on Christian doctrine series published first with Baker and later with Cascade. It is also reflected in his positive theological interpretation for distinctive Roman Catholic doctrines that have have otherwise been dividing lines for evangelicals, particularly from his case for doctrinal hierarchy and the bodily assumption of Mary. And, in the same spirit, he has written in a dialogue with Protestant theologian Kevin Vanhoozer where he offers a somewhat compelling case for Roman Catholicism. Some of the highlights found in that dialogue come up here in his more personal reflection on the viability of Roman Catholicism.
All that to say, to date, this is possibly the most compelling and readable defense of Roman Catholicism that is written in a style that is more congenial to an evangelical audience. It should be read carefully and critically as we bring to bear not only rich Scriptural knowledge on the discussion, but also careful tools of reason, experience, and the thoughtful deliverances of Reformed theological authorities throughout the ages in dialogue with Levering.
2. Highlights
Levering’s treatment of the sacraments is particularly compelling. He presents a vision of the Church as a sacramental body that participates in the life of Christ. The Eucharist, in particular, emerges as the centerpiece of his theological vision, embodying the unity of the Church and the real presence of Christ. This is a doctrine that has not been altogether a selling point from Roman Catholics to evangelicals, for obvious reasons. But, Levering is careful to highlight the teachings of Roman Catholicism on the Eucharist in a way that is not altogether out of left field and might even been a place where Reformed Christians are closer to Roman Catholics than is often conceded. He points to Brett Salkeld’s recent ecumenical defense of transubstantiation as the most important treatment that dispels some longstanding misconceptions of transubstantiation and points in some ways to a hospitable ecumenical dialogue between the spiritual view of Calvinian Christians and Roman Catholic Christians. These debates are fairly nuanced and will require careful investigation into the nuances beyond what Levering presents here, but it is a helpful starting point.
The book also shines in its critique of modernity. Levering highlights the ways in which Roman Catholicism resists the reductionist anthropologies of secular culture. The Church’s theology of the body, rooted in the teachings of St. John Paul II, offers a counter-narrative to the cultural confusion surrounding gender, sexuality, and marriage. This, I believe, is one important way in which Roman Catholicism has shined through the likes of John Paul II’s theology of the body consistent with the dogmatic developments of anthropology reflected in Pope Benedict and Pope Francis. And, further, the theology of the body has become an important guide for Protestants in recent years as they attempt to navigate the anthropological landmines of modernity with the help of their Roman Catholic brothers and sisters. This is not a small area in which Protestants and Catholics share a similar vision of the body that has a rich overlap with other doctrinal similarities. Further, it is important to point out that this is an area in which more traditionally inclined and conservative Protestants have been helpfully shaped and influenced in their thinking to stay close to a rich biblical morality and anthropology.
3. Roman Catholicism as a Tradition of Spiritual Knowledge
Levering organizes his book around key theological and ecclesial themes: the authority of tradition, the sacramental life, the role of the magisterium, and the moral teachings of the Church. He approaches these topics with clarity and depth, making the book accessible to a wide audience.
However, the book’s focus on Roman Catholicism’s strengths comes at the expense of a more nuanced engagement with other Catholic traditions. Levering critiques Protestantism broadly but gives little attention to the distinctives of Anglicanism or Eastern Orthodoxy. This omission is particularly striking given the book’s ecumenical tone.
One of the underexplored aspects of Levering’s argument is the role of Roman Catholicism as a tradition of spiritual knowledge. And, this is a particular area in which I believe Roman Catholicism shines historically and in both the breadth and depth of knowledge on the spiritual realm that has otherwise been less prevalent in Protestantism, ignored, suppressed, or just dismissed for varying theological reasons. In fact, I would suggest this is an area that prompts questions about Roman Catholicism as a unique source of spiritual knowledge that stands out amongst other Christian groups from Protestants, Anglicans, and the Eastern Orthodox. And it is an area that I believe should be highlighted more directly if Levering wishes to put on display the distinctiveness of Roman Catholicism. The Church’s teachings on spiritual warfare, relics (e.g. Exodus 30; 2 Kings 13; Mark 5:27–29; Acts 19:12; but this has been a particular challenge for Protestants despite the biblical warrant for it), icons, offer profound resources for addressing the reality of evil. In a world increasingly attuned to spiritual realities, this is an area where Roman Catholic theology shines, and Levering could have made a stronger case for its relevance.
4. Getting Clear on “Catholicism”—Why Anglicanism Is a Live Option
Levering’s treatment of Anglicanism is disappointingly cursory. Anglicanism is often mischaracterized as a tradition that emerged solely from the English Reformation, but this ignores its deep roots in the early church. In fact Anglicanism is often presented as just good ole’ Protestantism (maybe with a little liturgy thrown in), but this would be disingenuous to much of the recent discussions about Anglican identity that have taken place. In fact there is a growing recognition amongst more recent historians that Anglican Bishops had a long history prior to the Reformation (so characterizing it as uniquely Protestant or even a unique moment and geographical era of Reformation history) would miss the lengthier history in the Church of England that precedes explicit debates about the Roman Bishop and the fact that many Bishops gave no distinct adherence to the Roman Bishop as having a higher authority as is recognized historically by Roman Catholics. This just simply is not the case, as some historians like Charles Erlandson have attempted to show through rigorous historical scholarship.
Anglicanism’s Catholic identity is not limited to adherence to the Nicene Creed or the ecumenical councils. It is embodied in its liturgical tradition, sacramental theology, and commitment to the authority of Scripture within the context of the Church and enriched by a clear commitment to the “interpretive” and unique authorities of the early church fathers. In this way, Anglicanism, or true traditional Anglicanism, shares much in common with the Orthodoxy that Levering extols for its commitment and training the teachings of the early church fathers. This is a point that should not be taken lightly. Further, it is important to highlight one of the primary ways in which Anglicans are genuinely Catholic historically and globally, and that is through a commitment to a liturgical tradition that is codified in a rich prayer book tradition that is informed by early prayer books. The Book of Common Prayer, a cornerstone of Anglican worship, reflects a rich synthesis of Catholic principles along with, arguably, Reformational characteristics given to the authority of Scripture.
Far from being a mere Protestant sect, Anglicanism remains a live, Catholic option that offers a unique contribution to the broader Christian tradition. Given its liturgical and sacramental continuity, arguably, it should be given a place in the discussions amongst the Orthodox as well as the Roman Catholics that is even distinct from your Protestant denominations.
5. The Strengths of Roman Catholicism as Levering Sees It
Levering rightly emphasizes the strengths of Roman Catholicism, particularly its sacramental coherence and magisterial authority. The Church’s hierarchical structure and its commitment to tradition provide a stability that is often lacking in Protestantism. And, Levering helpfully highlights how it is that, at least on the surface, this unity is upheld and the stability is grounded. These are points worth highlighting and ones that Protestants should not dismiss too quickly.
The Roman Catholic Church’s moral teachings, especially on issues of gender, sexuality, and marriage, offer a prophetic witness to a culture in moral freefall. Levering’s engagement with the theology of the body is particularly important in highlighting the Church’s vision of human flourishing as rooted in the mystery of Christ and His bride.
6. The Advantages of Rome on Gender, Sex, and Marriage
One of the most compelling aspects of Levering’s case that deserves repeating here as an advantage is his discussion of Roman Catholicism’s theology of the body. This framework integrates gender, sexuality, and marriage into a coherent vision of human dignity and vocation.
By contrast (and it is important to highlight a distinct angle, but a related one), Protestantism has often capitulated to egalitarian and feminist ideologies that undermine the biblical vision of gender and family. In fact, this is an area that Levering does not highlight enough. His highlighting of the distinctive moral teachings on marriage as a permanent institution both naturally and Christianly is an important one to highlight in Roman Catholic teaching. The implications this has for other cultural issues where Protestantism has, arguably, been weaker is an area that I wish he spent more time pressing.
7. Critiques of the Book
Levering’s omission of Roman Catholicism’s teachings on spiritual warfare is a missed opportunity. This is an area where the Church’s theology offers a vital resource for addressing the realities of evil and the demonic.
While Levering acknowledges the Church’s hierarchical structure, he does not fully explore how this reflects the biblical vision of order and authority. The Roman Catholic Church’s resistance to egalitarianism is a significant strength that deserves greater emphasis. And, it is not clear why he does not press this point more strongly. It may have something to do with the publisher he’s published with or the cultural situation we find ourselves and the ways in which egalitarianism permeates the halls of evangelicalism, but, again, this is an area that not only should be pressed more pointedly but also would serve to highlight the potential strength of Roman Catholicism in its ecclesial stability given the cultural tides at play in our world today and in the worlds of evangelicalism.
Levering’s critique of Protestantism could have been more pointed, particularly regarding the decline of Protestant seminaries. This institutional weakness underscores the challenges facing Protestantism in maintaining theological and ecclesial continuity. Instead, Levering in his kind and charitable way expends considerable ink talking about the biblical fidelity that these institutions have had and the impression they have made on him. Unfortunately, he says this all the while most of the evangelical institutions that have had any historical longevity are not only struggling but they are either dwindling, cutting faculty, ending important programs, or dissolving altogether. And, unfortunately, this is not an overstatement on the state of evangelical institutions present today. They are in sad shape and there is no hopeful or optimistic vision in sight.
Levering does not sufficiently address the influence of egalitarian and feminist ideologies within Protestantism. This is a foundational issue that sets Roman Catholicism apart and deserves a more robust critique. Again, this is related undoubtedly to historical developments within America, within their institutions, alongside encroaching cultural pressures to flat-line all distinctions between the priestly office and the priesthood of all believers conjoined with the social and political pressures of feminism. And, these characteristics are growing and have been growing for some time in our mainstream Protestant institutions, and they are now encroaching on nearly every evangelical institution that has been alive for a significant portion of history.
8. Conclusion: Are We Catholic?
Anglicanism is Catholic not only in its adherence to the Nicene Creed but also in its sacramental and liturgical heritage. The Book of Common Prayer is a living testament to Anglicanism’s Catholic identity, offering a rich framework for worship and spiritual formation. To simply and implicitly categorize Anglicanism as another Protestant sect or denomination does a disservice to Anglican history and, arguably, weakens the distinctive case for Roman Catholicism.
Anglicans can learn much from Roman Catholicism, particularly its theology of the body and its sacramental authority. Similarly, Eastern Orthodoxy offers valuable lessons in the use of icons and the integration of the early church fathers into the life of the Church. All of these are areas of strength in other sub-traditions of Catholic Christianity that deserve our attention as Anglicans and would serve to enrich us as a people. Further, as Anglicanism is experiencing further fracturing and division over orders more generally, and woman’s ordination specifically, there is an opportunity to take a more public-facing stance in the wider Christian world and public by bringing to bear the distinctiveness of Anglican identity and the resources therein. Unfortunately, most Anglicans are too enamored with intramural discussions about the prayer book tradition, rubrics, internal authorities and the one’s that are seeking to be faithful to their own tradition have become altogether insular in a way that has undermined their effectiveness.
It is important to highlight one arguable distinctive of Anglican liturgical practice that sets it apart from Roman Catholicism as distinctively Catholic in a way that Roman Catholics cannot claim. Anglicanism’s practice of open communion for all who are Trinitarianly baptized reflects a more inclusive Catholicity than Rome’s restrictive approach. This practice, arguably, embodies the sacramental and ecumenical ethos of the early church. And, it is a feature that I would suggest is a strength of Anglicanism as it does not attempt to arbitrarily draw lines that remain so tribal so as to chip away at Catholic identity.
Levering’s Why I am Roman Catholic is a valuable contribution to the ecumenical dialogue, but it falls short in engaging with the richness of Anglicanism. As Anglicans, we have a distinct Catholic identity that is worth celebrating and defending. Levering’s work challenges us to articulate this identity with greater clarity and conviction. For all its shortcomings, Why I Am Roman Catholic is a thoughtful and provocative book that invites us to deepen our understanding of what it means to be Catholic. It is a conversation starter, and one that Anglican readers would do well to engage.
