Catholic and Protestant differences in beliefs

Read about Catholic and Protestant differences in salvation, faith, works, venial and mortal sins, purgatory, sacraments, indulgences, Virgin Mary, Peter the Pope, and more all within a single article.

What do Catholics and Protestants agree on?

Before we start, let's look at some points of agreement

Both agree on:

Virgin Birth: Jesus conceived in Mary's womb by the Holy Spirit, not a human father.
Trinity: One God, but three persons (Father, Son, and Holy Spirit).
Deity of Christ: Christ has two natures (human and divine).
Sinlessness of Christ: Jesus was sinless his entire life.
Crucifixion: Jesus died on the cross for human sin.
Resurrection: Christ was resurrected on the third day.
Destiny sealed at death: There is no chance for salvation after death.
Heaven and Hell: They are both eternal realities.
Second Coming: Christ will return bodily from heaven.

These and other general agreements are significant, but there are also many differences between Catholics and Protestants outlined below in this article.

These differences are rooted in the official beliefs of the Roman Catholic Church. It is important to note that individual Catholics may not personally align with every church position.

Additionally, while we present generally accepted Protestant positions, keep in mind that various denominations may view them differently.

Salvation — what must you do to be saved?

Protestants:
1. Faith in Jesus alone (resulting in good works)

Catholics:
1. Faith in Jesus
2. Good works
3. Sacraments

Salvation Differences between Protestants and Catholics chart

The Most Important Question: How Do You Get to Heaven?

Both Catholics and Protestants agree that faith in Jesus Christ is necessary for salvation. However, they completely diverge on whether salvation requires faith alone or faith plus works.

The Protestant View: Faith Alone

Protestants believe that salvation is a free gift received through faith alone. In this view, performing good works is the result of salvation, not the cause of it.

The foundational scripture for this view is Ephesians 2:8–9:

"For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast."

The very next verse, Ephesians 2:10, says we are created for good works:

"For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them."

While Protestants agree with Catholics that Christians should do good works, they stress that these actions do not save you. Because God does 100% of the saving, human beings have no ground to boast. Good works are simply the fruit of a transformed life.

The Catholic View: Faith Plus Works

Catholics believe that while faith is essential, a person must also perform good works and participate in the sacraments (like baptism and communion) to be saved.

The Catholic Church officially rejects the "faith alone" doctrine. During the Council of Trent (1547), the Church issued decrees called "Canons" to condemn Protestant theology:

On Faith Alone (Canon 9): The Catholic Church officially teaches anyone is accursed who believes in salvation (justification) by faith alone:

"If anyone says that the sinner is justified by faith alone, meaning that nothing else is required to cooperate in order to obtain the grace of justification, and that it is not in any way necessary that he be prepared and disposed by the action of his own will, let him be anathema."

On Good Works (Canon 24): Catholics also teach that people are accursed if they believe that good works are merely the fruit of salvation and not the cause of salvation:

"If anyone says that the justice received is not preserved and also not increased before God through good works, but that those works are merely the fruits and signs of justification obtained, but not the cause of its increase, let him be anathema."

For context, anathema means "accursed" or "excommunicated." While the Catholic Church removed the judicial penalty of excommunication from this term in 1983, the underlying doctrinal rejection of "faith alone" remains unchanged.

Summary: Why Salvation Differences Matter

Protestants: Good works are the fruit (result) of salvation.

Catholics: Good works are the root (cause) of salvation.

In summary, it might sound like a minor difference in how each group views their good works—whether it is a “result” or a “cause” of salvation. But this difference is a core theological divide between Protestants and Catholics. Read on to discover why.

The Five Solas are rejected by Catholics

Protestants believe in Grace alone, Faith alone, Christ alone, Scripture alone, and Glory to God alone

Chart of the Five Solas with differences between Protestants and Catholics

The Five Solas summarize the core beliefs of the 16th-century Protestant Reformation and distinguish Protestant theology from Roman Catholic doctrine.

The Latin word Sola means "alone" or "only." For example, Sola Scriptura translates to "Scripture Alone." While Protestants strictly adhere to these five pillars, the Catholic Church rejects them.

Protestant Solas — and What Catholics Add to the Solas

Grace alone — add human merit
Faith alone — add good works
Christ alone — add other mediators (priests, saints)
Scripture alone — add sacred tradition and the Pope
Glory to God alone — add veneration of Mary and the saints

Because of these differences, the Roman Catholic Church declared at the Council of Trent that anyone who holds to the Protestant view of these Solas is "accursed" (anathema).

The Biblical Origin of "Accursed" (Anathema)

The Catholic Church did not invent the term "accursed." The Apostle Paul first used the Greek word anathema to describe anyone preaching a gospel that alters the true message of Christ:

". . . there are some who are disturbing you and want to distort the gospel of Christ. But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed!" (Galatians 1:7-8)

Paul Rebukes Peter for Adding Works to Faith

In the book of Galatians, Paul recounts a moment where he publicly rebuked the Apostle Peter. Peter had started withdrawing from eating with uncircumcised Gentile believers out of fear of what his strict Jewish peers would think. This went against the Jerusalem Council's prior decision that Gentiles did not need to follow Jewish laws to be saved.

Paul confronted him, writing:

"...how is it that you [Peter] compel the Gentiles to live like Jews? 'We are Jews by nature and not sinners from among the Gentiles; nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified'" (Galatians 2:14-16).

Protestants argue that the Catholic Church does exactly what Peter did in the above verses by adding human works to the formula of faith. Examples of these Catholic requirements include mandatory Mass attendance, acts of penance, praying the Rosary, and participating in the sacraments to secure salvation.

The Protestant Alternative

In stark contrast to Catholics, Protestants believe a person is saved strictly through:

Faith alone: Trusting in Jesus entirely, without adding religious rituals or deeds.

Grace alone: Receiving salvation as an unearned gift from God, rather than trying to buy favor with good behavior.

Christ alone: Resting in the belief that Jesus is the sole Savior and the only mediator between God and humanity.

Heaven — how does the path differ between Catholics and Protestants?

We've created two simple charts to help you visualize what each group believes about the path to heaven. Later, we'll dive deeper into the specific terms used below.

Catholic Path:

Infant Baptism: Washes away original sin
Venial (Lesser) Sins: Send you to purgatory, then heaven
Mortal (Grave) Sins: Send you to hell
Good Works: Reduce purification in purgatory

Roman Catholic diagram of the path to hell, purgatory or heaven depending on venial or mortal sins

Protestant Path:

Faith in Christ Alone: Sends you to heaven
Rejection of Christ: Sends you to hell

Protestant diagram of the Biblical path to heaven or hell

Permission to use two images above is granted with attribution and link to BibleSurf.com.

What are Catholic venial and mortal sins?

Venial sins are non-deadly (send you to purgatory)
Mortal sins are deadly (send you to hell)

Chart of Catholic venial sins and mortal sins compared to Protestant sins

Catholics Have a Two-Tier System for Sins

Unlike Protestants, the Roman Catholic Church divides sins into two distinct categories based on their severity:

Venial Sins: Lesser sins against moral law (such as gossip, rudeness, or neglecting prayer). They do not completely separate you from God, but dying with unconfessed venial sins requires purification in Purgatory. Catholics believe these sins can be forgiven through good works and the sacraments.

Mortal Sins: Grave sins committed deliberately and with full knowledge (such as missing Sunday Mass, sexual immorality, or drunkenness). A mortal sin completely destroys saving grace and separates you from God. Dying with an unconfessed mortal sin sends a person to Hell.

To be forgiven of a mortal sin, a Catholic must confess it to a priest. The priest assigns penance (acts to make up for the sin), which changes the soul's destination from hell back to purgatory. Essentially, Catholics believe they lose their salvation every time they commit a mortal sin, and regain it through confession and penance.

The Protestant View: No Tiers, Total Forgiveness

Protestants do not use a two-tiered system. They believe Jesus Christ paid the full penalty for all sins—past, present, and future—on the cross.

While Protestants acknowledge that believers still sin, they believe God permanently applies Christ's righteousness to them. As the Apostle Paul writes in Romans 8:1, we are not condemned for our sin:

"Therefore there is now no condemnation for those who are in Christ Jesus."

Instead of working to regain salvation, Protestants focus on sanctification—the lifelong process of growing in holiness as a free response to God's grace.

Can You Lose Your Salvation?

The majority of Protestants believe in the "eternal security" of the believer. They interpret people who completely walk away from the faith as never having been true believers to begin with, pointing to 1 John 2:19:

"They went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us."

Protestants also rely on the words of Jesus to show that both the Father and the Son protect the believer's salvation permanently:

"My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all, no one can snatch them out of my Father’s hand." (John 10:27-29)

Both Jesus and the Father have believers firmly grasped in their hands. No one can snatch them away.

Another verse on the eternal security of a believer is where Jesus says:

"Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life." (John 5:24)

Notice that eternal life is not something a person "may have" in the future, but it is something they "have" once they believe.

Summary of Views on Eternal Security

The majority of Protestants believe a person can never lose their salvation if they were truly saved. A minority of Protestants believe a person can lose their salvation if they deliberately reject Christ.

Catholics believe a person loses their salvation by committing any mortal sin such as missing Sunday Mass. Salvation is regained by confession to a priest who determines the penance ("good works") to be performed.

What is purgatory, and is it Biblical?

According to Catholics, purgatory is a place of purifying fire used to burn off venial sins before a soul enters heaven

Painting from the 1700's of souls in purgatory

Image credit: Souls in Purgatory, Antonio Joaquim Padrao, 1765-70

Catholics believe purgatory is an intermediate state after death where a saved soul undergoes a painful process of purification. This process is meant to help them achieve the holiness necessary to enter heaven.

The Catechism of the Catholic Church describes purgatory as follows:

"All who die in God's grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation, but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven" (CCC 1030).

Essentially, purgatory acts as a "waiting room" where souls prepare for heaven. The Catholic Church has not defined exactly how long a soul must remain there; it could span hundreds, thousands, or even millions of years.

The "Thief on the Cross" Rebuttal (Protestant View)

Protestants refute the concept of purgatory by citing the story of the thief on the cross. When the thief speaks to Jesus, Jesus responds, “...today you will be with me in paradise” (Luke 23:43). Protestants view this as a clear argument against any temporary holding place.

Catholics counter this argument by stating that because Jesus—who is full of merit—personally forgave him, the thief was able to bypass purgatory and enter heaven directly.

The "Lazarus Immediately in Comfort" Argument (Protestant View)

Protestants also point out that purgatory is never explicitly mentioned in Scripture. For instance, Jesus told a story about two men who died: a rich man and a poor man named Lazarus. Upon death, the rich man was immediately in torment in Hades, while Lazarus was immediately comforted at Abraham’s bosom. There was no intermediate, purgatorial state to burn off venial sins for either man.

The "Absent from the Body" Argument (Protestant View)

Another verse Protestants use to refute purgatory comes from the Apostle Paul, who notes that believers go directly to the Lord after death.

Paul writes,

“I say, and prefer rather to be absent from the body

and to be at home with the Lord” (2 Corinthians 5:8).

He does not say,

“I say, and prefer rather to be absent from the body

[and then in purgatory suffering a cleansing fire]

and to be at home with the Lord.”

Catholics counter that Paul is simply expressing a personal preference to be in heaven, rather than stating emphatically that a person is immediately with the Lord upon the exact moment of death.

However, Protestants argue that if purgatory truly existed, it would be unlikely that Paul would prefer to suffer there for untold years rather than remaining alive on Earth. It is also improbable that Paul would purposely omit such a major intermediate stage from his commentary.

The "Christ Cleanses Us From All Sin" Argument (Protestant View)

From a Protestant perspective, purgatory denies the sufficiency of Christ's sacrifice on the cross. Scripture emphasizes that Christ cleanses all sin—not just "some" or "most" of it:

“...the blood of Jesus His son cleanses us from all sin” (1 John 1:7).

Other New Testament verses also state that all sins were entirely forgiven on the cross:

“...having forgiven us all our transgressions, having canceled out the certificate of debt consisting of decrees against us...having nailed it to the cross” (Colossians 2:13-14).

Furthermore, after completing the work of purification, Jesus sat down at the right hand of God, symbolizing completion:

“...When He had made purification of sins, He sat down at the right hand of the Majesty on high...” (Hebrews 1:3).

This mirrors the Old Testament high priests, who sat down only when their sacrificial duties were finished. No additional works or suffering are required.

The "Wood, Hay, and Straw Burned Up" Argument (Catholic View)

While Catholics admit the word "purgatory" does not appear in the Bible, they argue that there are scriptural hints of it. A primary passage they point to is 1 Corinthians 3, which describes a person's "works" being tested by fire.

Paul writes that Jesus Christ is the foundation, and:

“...each man must be careful how he builds on it.” . . . “Now if any man builds on the foundation with gold, silver, precious stones, wood, hay, straw, each man's work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man's work. If any man's work which he has built on it remains, he will receive a reward. If any man's work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire” (1 Cor. 3:10-15).

Protestants counter this by noting that these verses mention "works" being burned up—not "sins" or individuals being punished.

What are worthless works? They are worldly actions (like watching television or attending sporting events) that do nothing for the Kingdom of God. While these useless actions burn away at the end of time and yield no heavenly rewards, the person themselves remains saved and goes to heaven.

Conversely, "worthwhile works" (like praying, reading Scripture, and sharing the Gospel) survive the fire like gold and silver, and believers will receive rewards for them in heaven.

The Judgment Seat of Christ

Protestants explain that these verses focus strictly on eternal rewards distributed at the judgment seat of Christ, rather than punishments for sin.

“For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad [worthless]” (2 Corinthians 5:10).

The term "judgment seat" comes from the Greek word bema, which referred to a raised platform for rulers. In Roman times, the bema seat was used to judge Olympic races and award crowns to the winners. The analogy of burning wood, hay, and straw simply demonstrates that people do not get rewarded for worthless lifestyle choices, but are rewarded for good works done for God's Kingdom.

Other verses indicate that the judgment seat (bema) cannot be about punishing sin, because believers are entirely cleared of future condemnation:

“Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life?” (John 5:24).

Summary of Differences

Catholics believe that even though your sins are forgiven, you must still pay for venial (lesser) sins through temporary, painful purification in purgatory.

Protestants reject purgatory entirely, believing Jesus paid the full penalty for all sins on the cross. Therefore, believers bypass any post-death judgment or punishment and go straight to heaven.

Do Protestants Believe in an Intermediate State?

Yes, but it differs completely from purgatory. Protestants believe that at death, the soul goes immediately to heaven to be with Christ, while the physical body stays in the grave.

This time gap—where the soul and body are temporarily separated—is what Protestants call the intermediate state. In the future (at the Rapture or the Second Coming of Christ), the physical body will be resurrected and reunited with the soul. Together, the glorified body and soul will enter the New Heaven and New Earth described in the Book of Revelation.

For more info on the Protestant view of the intermediate or temporary state, click here to read about it in another article on this site.

The Catholic solution to sin: The Sacraments

The Catholic Church teaches that the sacraments are necessary for salvation

The seven sacraments that Catholics recognize are:

Baptism: Administered to infants, typically within a few weeks after birth, to wash away original sin.

Eucharist: The transformation of bread and wine into the actual body and blood of Jesus (transubstantiation), followed by Holy Communion.

Confirmation: A mature Christian commitment that acts as a formal initiation into the Catholic Church.

Penance (Reconciliation): Expressing sorrow for a sin and confessing it to a priest to receive forgiveness, followed by performing an act or prayer (penance) to make amends.

Last Rites (Anointing of the Sick): Ritual anointing, penance, and communion administered to those who are gravely ill or nearing death.

Holy Orders: The official ordination of bishops, priests, and deacons.

Matrimony: A holy, lifelong marriage covenant between a man and a woman.

The Catechism of the Catholic Church explicitly states:

“The church affirms that for believers the sacraments of the New Covenant are necessary for salvation” (CCC 1129).

The Protestant View: Two Ordinances

In contrast, Protestants recognize only two sacraments (frequently referred to as "ordinances"):

Baptism: An outward expression of faith performed after an individual believes, though the exact timing and method (sprinkling vs. immersion) vary by denomination.

Communion: A practice that serves as a symbolic remembrance of Christ's sacrifice, rather than a literal transformation of the elements.

Protestants limit their practices to these two because they are the only ones explicitly instituted by Jesus Himself in the New Testament Gospels.

Let's look a little deeper at how some of these sacraments operate in practice.

Infant Baptism: Does It Save?

Catholics say yes
Protestants say no

The Catholic View: Baptism as the Initial Saving Act

Catholics believe that an infant should be baptized within a few weeks of birth. In Catholic theology, this act represents the initial salvation of the individual.

The official Catechism of the Catholic Church states:

"By baptism all sins are forgiven, original sin and all personal sins, as well as all punishment for sin" (CCC 1263).

"Baptism is necessary for salvation" (CCC 1257).

While the Catholic position on the necessity of baptism is clear, the fate of those who die unbaptized is more nuanced. For centuries, many Catholic theologians taught that when an unbaptized infant dies, they go to Limbo—a state of natural happiness separate from supernatural happiness in heaven. However, the Magisterium (the teaching authority of the Church) has never defined Limbo as official dogma.

Instead, the modern Catechism emphasizes hope for these children, drawing on the words of Jesus:

“Let the children come to me, do not hinder them,” allows us to hope that there is a way of salvation for children who have died without baptism (CCC 1261).

The Protestant View: Believer's Baptism as an Outward Sign

The vast majority of Protestants practice Believer's Baptism. They believe that baptism should occur after a person consciously trusts in Christ, serving as a public declaration of faith.

Symbolism: Full immersion baptism visually illustrates a believer's identification with Jesus' death, burial, and resurrection.

Step of Obedience: Most Protestant denominations maintain that baptism is not a requirement for salvation, but rather an important step of obedience.

The Protestant View: Infant Baptism

Because the Bible contains no explicit command or clear narrative of infant baptism, most Protestants do not practice it. However, the Presbyterian denomination, along with some other Reformed traditions, do baptize infants. However, they do not believe baptism saves the baby. Instead, they view it as a sign of inclusion in the covenant community, similar to circumcision in the Old Testament.

Presbyterians look to New Testament passages where an entire household was baptized after a parent came to faith, inferring that infants were included:

“And when she and her household had been baptized...” (Acts 16:15).

“...and immediately he was baptized, he and all his household” (Acts 16:33).

Do Protestants Believe Babies Go to Heaven?

Protestant opinions vary widely, since the Bible does not explicitly state the eternal destination of infants. However, consensus leans towards hope, using inferences from Scripture.

A common defense comes from the life of King David. After his infant son with Bathsheba died seven days after birth, Scripture notes that David fully expected to be reunited with his child in the afterlife.

David said:

“I will go to him, but he will not return to me” (2 Samuel 12:23).

For most Protestants, this passage provides a strong, comforting scriptural basis that babies safely enter Heaven when they die.

For more info on other scriptures that point to whether babies or young children go to heaven, click here to read about it in another article on this site.

Catholic Eucharist vs. Protestant Communion?

Is it Jesus' real body and blood, or is it symbolic?

Both Catholics and Protestants celebrate the Lord's Supper by breaking bread and drinking wine or juice. However, the two groups differ fundamentally on how they interpret the biblical account of its institution.

The Biblical Foundation of the Last Supper

On the night He was betrayed, Jesus ate the annual Passover meal with His twelve disciples and instituted the Lord's Supper:

"And when He had taken some bread and given thanks, He broke it and gave it to them, saying, 'This is My body which is given for you; do this in remembrance of Me.' And in the same way He took the cup after they had eaten, saying, 'This cup which is poured out for you is the new covenant in My blood'" (Luke 22:19-20).

The question that arises is whether Jesus was speaking literally (Catholics) or symbolically (Protestants) about His body and blood.

The Real Presence: Catholic Transubstantiation

Catholics believe that during the Mass, the bread and wine are transformed into the actual body, blood, soul, and divinity of Jesus Christ. This miraculous change is called transubstantiation.

Jesus' Literal Body and Blood: The elements change their underlying substance while keeping the physical appearance of bread and wine. They are not symbols.

Transubstantiation Timing: This transformation occurs when the priest repeats Jesus’ words of consecration from the Last Supper.

Eucharist Components: It includes both the transubstantiation (the consecration of the elements by the priest) and the holy communion (the partaking of the host and wine by the congregation).

The Catholic Church officially teaches that if a person believes the communion elements are only symbols of Christ and not real, they are accursed ("anathema"):

"If any one denieth, that, in the sacrament of the most holy Eucharist, are contained truly, really, and substantially, the body and blood together with the soul and divinity of our Lord Jesus Christ, and consequently the whole Christ; but saith that He is only therein as in a sign, or in figure, or virtue; let him be anathema." (Council of Trent 1551; 13th Session; Chapter 8; Canon 1).

The Symbolic View: Protestant Communion

Most Protestants believe that the bread and wine (or juice) remain physical elements and act as symbols of Jesus' body and blood, rather than His literal flesh.

The Symbols of Passover Food: At Jesus' last Passover, all the traditional foods eaten were symbolic of the Israelites' bondage and exodus from Egypt. For example, the bitter herbs symbolized the bitterness of slavery, and the unleavened bread symbolized their hasty departure.

Reinterpreting the Symbols: Protestants argue that Jesus reshaped traditional Passover imagery—specifically that of the unblemished lamb—to point toward His upcoming sacrifice on the cross. As the sinless Lamb of God, Jesus was sacrificed the next day for ultimate redemption. He shifted the symbolism from freedom from Egyptian bondage to freedom from sin.

Biblical Parallelism: Throughout the Gospels, Jesus regularly used symbolic "I am" statements:

"I am the door" (John 10:9)—yet He was not made of wood with hinges.

"I am the true vine" (John 15:1)—yet He was not a physical plant.

Therefore, Protestants conclude that Jesus' language at the Last Supper—when He spoke of "My Body" and "My Blood"—was similarly symbolic, rather than a description of His literal body and blood.

The Catholic View: Christ is Made Present at Mass

Catholics believe that the propitiatory sacrifice of the Mass is the exact same sacrifice as Jesus' crucifixion on Calvary. While it is an unbloody sacrifice, Catholics maintain that it is still the literal offering of Jesus' real flesh and blood. Some call it a "re-sacrifice"—which implies Christ is killed again—but Catholic theology terms it a "re-presentation" that makes the original event present across time.

The Catholic Church Catechism states:

"It is Christ himself, the eternal high priest of the New Covenant who, acting through the ministry of the priests, offers the Eucharistic sacrifice. And it is the same Christ, really present under the species of bread and wine, who is the offering of the Eucharistic sacrifice." (CCC 1410)

The Protestant View: A Sacrifice Finished Once and for All Time

In contrast, Protestants believe that Christ does not need to be repeatedly re-sacrificed or re-presented. They hold that Christ's death was a final, completed sacrifice for all time. In this view, the Old Covenant system of repetitive animal sacrifices was permanently abolished when Jesus was crucified and the temple curtain tore from top to bottom.

"Every priest stands daily ministering and offering time after time the same sacrifices, which can never take away sins; but He, having offered one sacrifice for sins for all time, sat down at the right hand of God" (Hebrews 10:11-12).

The definitive "one sacrifice for sins for all time" of Christ on the cross stands in stark contrast to the repetitive Catholic re-presentation of that sacrifice during the Mass.

The Purpose of Communion

Protestants partake in Communion to remember and commemorate the sacrificial death and resurrection of Jesus Christ, viewing it primarily as a symbolic memorial.

Catholics partake in Communion believing it imparts grace, wipes away venial sins, and creates a real union with Christ.

Who Can Administer the Sacrament?

Catholicism: Only ordained priests can consecrate and distribute the Eucharist. These priests must be part of Holy Orders, tracking their authority back through an unbroken line of apostolic succession to the early Church.

Protestantism: Practices vary widely by denomination. Communion may be administered by ordained pastors, elders, deacons, or even laypersons, depending on local church governance.

Summary Views on Communion (Eucharist)

The Catholic View: Catholics believe in transubstantiation. This means the bread and wine literally become the real body and blood of Jesus during Mass. They view each service as a way to make Christ's sacrifice present today, imparting grace and wiping away venial sins.

The Protestant View: On the other hand, Protestants view the bread and wine as symbols. They believe Jesus died once and for all, so His sacrifice never needs to be repeated or re-enacted. For them, communion is a simple memorial to remember what Jesus did on the cross.

What are Indulgences, and are they Biblical?

Catholics — indulgences reduce punishment in purgatory
Protestants — reject indulgences and purgatory

The debate over indulgences is one of the most significant rifts in church history.

In Catholic theology, believers who commit venial (minor) sins must undergo a period of purification in Purgatory to pay for those sins before entering Heaven. The Church claims the authority to reduce this temporary punishment by granting indulgences.

During the late Middle Ages and the Renaissance, Pope Leo X offered indulgences in exchange for financial contributions (almsgiving) to fund the rebuilding of St. Peter's Basilica in Rome. This exploitation of money became the primary spark for Martin Luther and the Protestant Reformation. In response to the backlash, Pope Pius V officially outlawed the exchange of money for indulgences in 1567.

Because of this historic reputation, many modern Catholics are hesitant to discuss indulgences, or they mistakenly believe they no longer exist. However, works-based indulgences remain an active part of Catholic teaching today, as outlined in the Catechism of the Catholic Church:

"An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven..." (CCC 1471).

Modern Examples of Catholic Indulgences

If a Catholic commits a minor sin like gossiping or littering, they are expected to perform a specific act—known as a penance—to reduce their punishment in Purgatory. The Pope and the Church establish exactly which acts qualify.

Common Acts of Penance to Earn an Indulgence

Making the sign of the cross devoutly
Abstaining from a preferred luxury or comfort for a day
Spending time in private, mental prayer
Reading Sacred Scripture
Reciting the Rosary
Adoring the Eucharistic
Walking and meditating on the Stations of the Cross

Plenary vs. Partial Indulgences

To obtain a Plenary Indulgence—which completely wipes away the temporary punishment for sin—a baptized Catholic must perform the prescribed act with a sincere heart, be entirely detached from all sin (even venial), go to sacramental confession, receive Holy Communion, and pray for the intentions of the Pope.

If a person fails to meet any one of these requirements, the indulgence becomes Partial rather than Plenary (complete).

The Formula: Your Act + The Treasury of Merit = Indulgence

A standard Partial Indulgence relies on a spiritual equation. It is generated when a believer's personal act of penance is combined with an additional spiritual remission drawn from the Church's Treasury of Merit. Catholic theology views this Treasury as an infinite spiritual storehouse in Heaven filled with the superabundant merits and good works of Jesus Christ, the Virgin Mary, and the saints.

A partial indulgence is instantly dispensed when a baptized Catholic performs an act of penance with a sincere heart, holds the general intention to gain the indulgence, and is free from any unconfessed mortal sin.

Protestants Reject Indulgences: Christ Paid It All

Protestants reject the entire framework of Purgatory and indulgences, arguing that there are no biblical examples of church leaders granting indulgences to reduce punishment after death.

Protestants firmly rely on salvation by grace through faith alone, highlighting passages like Romans 8:1 where Paul writes that believers are not condemned for their sin:

"Therefore there is now no condemnation for those who are in Christ Jesus" (Romans 8:1).

From the Protestant perspective, Christ's death on the cross was a complete payment for the penalty of sin. Because Jesus paid the entire debt, they believe there is no leftover spiritual deficit for a Christian to pay through personal penance, Purgatory, or the merits of the saints.

Summary Views on Indulgences

Both groups hold fundamentally different views on how a believer is purified from the consequences of sin.

The Catholic View: Catholics believe that minor sins must be punished in Purgatory. They hold that the Church can reduce this temporary purification in Purgatory through indulgences—which combine a person's good works or acts of penance with the spiritual storehouse of the Treasury of Merit.

The Protestant View: Protestants completely reject Purgatory and indulgences. They believe that there are no biblical examples of church leaders granting these remissions. For them, Christ’s death on the cross was a complete payment for the penalty of sin, leaving no leftover spiritual debt for a Christian to pay.

Catholics pray to Mary — is it Biblical?

Catholics say yes
Protestants say no

Catholic statue of Mary surrounded by crowds

Catholic Beliefs on Prayers to Mary

The Roman Catholic Church teaches that while believers must pray to the Father, they should also direct prayers to Mary, the mother of Jesus. The official Catechism of the Catholic Church states:

"When we pray to her [Mary], we are adhering with her to the plan of the Father, who sends his Son to save all men... We can pray with and to her." (CCC 2679).

The Catholic Rosary Has 53 Prayers to Mary

Catholics recite the "Our Father" prayer six times during the Rosary, but they also repeat the "Hail Mary" prayer 53 times. This prayer directly petitions her, saying, "Hail Mary, full of grace..." and explicitly asks for her spiritual intervention by adding, "pray for us sinners, now and at the hour of our death."

Delivery From Death By Mary's Prayers

Demonstrating how highly Catholics esteem Mary, Catholic doctrine attributes the deliverance of souls to her intercession. The Catholic Catechism states:

"You conceived the living God and, by your prayers, will deliver our souls from death" (CCC 966).

Is Mary Worshipped or Venerated (highly honored)?

Catholics assert they do not worship Mary, since worship belongs to God alone. Instead, they claim to venerate her (hyperdulia), which means giving her the highest honor as the greatest of all human saints.

However, many critics point out that common Catholic practices—such as bowing down, kneeling before, and kissing statues of Mary—look indistinguishable from worship. Repetitive prayers like the Rosary also seem to conflict with biblical warnings against idolatry found in the Ten Commandments:

“You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the Lord your God am a jealous God.” (Exodus 20:4-5)

Protestant Beliefs on Prayers to Mary

Protestants maintain that nowhere in the Bible are prayers directed to Mary or any other deceased saints.

Jesus is the Only Mediator Between God and Man

The Apostle Paul explicitly states that no one else can occupy or share the role of mediator. Mary cannot act as a co-mediator.

"For there is one God, and one mediator also between God and men, the man Christ Jesus" (1 Timothy 2:5)

Apostles Were Not Allowed to Worship Angels

After an angel gave the Apostle John a revelation, John fell at his feet to worship him. The angel immediately refused and directed him to worship God:

Then I fell at his feet to worship him. But he said to me, "Do not do that; I am a fellow servant of yours and your brethren who hold the testimony of Jesus; worship God" (Revelation 19:10)

Following this biblical example of not even worshipping angels, no one should fall to their feet to venerate or pray to Mary.

Man Was Not Allowed to Worship Another Man (apostle)

Cornelius saw a vision of an angel that told him to send for the Apostle Peter to come visit him. When Peter arrived, Cornelius fell at his feet and worshipped him. But Peter refused the gesture, establishing that even the holiest human beings are not to be knelt before:

When Peter entered, Cornelius met him, and fell at his feet and worshiped him. But Peter raised him up, saying, "Stand up; I too am just a man." (Acts 10:25-26).

Believers are to Pray to the Father in Jesus' Name

The Bible never mentions praying to Mary or saints in heaven. Instead, believers are directed to pray to God the Father in Jesus' name.

"But when you pray... pray to your Father." (Matthew 6:6)
"Pray then like this: 'Our Father in heaven...'" (Matthew 6:9)
"If you ask me anything in my name, I will do it." (John 14:14)

Intercession Belongs to the Living, Not the Dead

The Bible encourages believers to pray for one another who are living on earth. For example, Paul prayed for his living friends:

"I do not cease to give thanks for you, remembering you in my prayers" (Ephesians 1:16)

However, the Bible strictly forbids communicating with the deceased. Scripture characterizes attempting to speak to the dead as an abominable practice associated with spiritual darkness:

"There shall not be found among you anyone who" . . . "inquires of the dead, for whoever does these things is an abomination to the Lord" (Deuteronomy 18:10-12)

Only Jesus and the Holy Spirit Intercede in Heaven

The Bible never mentions Mary or any saints in heaven hearing prayers or interceding for anyone on earth. Jesus Christ and the Holy Spirit are the only intercessors revealed in Scripture.

Jesus Christ: "Christ Jesus... is at the right hand of God, who indeed is interceding for us." (Romans 8:34)

The Holy Spirit: "For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words." (Romans 8:26)

The Summary

Catholics pray to and with Mary, and believe she acts as a mediator between God and man. They ask for her heavenly intercession, and highly venerate her.

Protestants, however, believe praying to Mary or deceased saints is completely unbiblical. While Scripture encourages believers to pray for the living on earth, it strictly forbids communicating with or praying to the deceased, calling it an abomination. Ultimately, Jesus Christ is the sole mediator between God and man, and only Jesus and the Holy Spirit intercede for us in heaven. The true scriptural pattern is that believers are to pray directly to God the Father, in the powerful name of Jesus, under the guidance and empowerment of the Holy Spirit.

Catholics say Mary was sinless her whole life — is it Biblical?

Catholics believe Mary and Jesus were sinless
Protestants believe only Jesus was sinless

The Immaculate Conception of Mary

Catholics teach that Mary never sinned during her whole life. And she was free from original sin the moment she was conceived (by normal means) in her mother's womb. This is called the Immaculate Conception of Mary, and it is mentioned in the Catholic Catechism below.

"Mary benefited first of all and uniquely from Christ's victory over sin: she was preserved from all stain of original sin and by a special grace of God committed no sin of any kind during her whole earthly life." (CCC 411).

People mistakenly think the Immaculate Conception refers to the miraculous conception of Jesus, when in reality it was the conception of Mary in her mother's womb.

The Immaculate Conception was declared official Catholic doctrine by Pope Pius IX in 1854.

". . .from the first instant of her conception, she was totally preserved from the stain of original sin and she remained pure from all personal sin throughout her life" (CCC 508).

Catholics say Mary was sinless her whole life

One verse Catholics use to support the belief that Mary was sinless comes from the angel Gabriel's appearance to her.

"And he came to her and said, 'Greetings, O favored one, the Lord is with you!'" (Luke 1:28)

Since the Greek word for "favored" also means "to make graceful," Catholics interpret it to mean that Mary possessed a superabundance of grace, keeping her sinless. Furthermore, because they believe she was born without a sin nature, she was able to remain free from sin her entire life.

Here's another verse Catholics use for Mary's sinlessness. Mary's relative, Elizabeth, who was six months pregnant with John the Baptist, cried out that Mary was blessed.

"When Elizabeth heard Mary's greeting, the baby leaped in her womb; and Elizabeth was filled with the Holy Spirit. And she cried out with a loud voice and said, Blessed are you among women, and blessed is the fruit of your womb! (Luke 1:41-42).

However, nothing in the Greek word translated as 'blessed' implies holiness or sinlessness. If 'blessed' meant sinless, then all the blessed people Jesus mentions in Matthew 25:34 would also have been immaculately conceived and free from sin.

Catholics admit that no Bible verses explicitly prove Mary's Immaculate Conception. However, they believe this doctrine must be accepted because it was officially declared by the infallible teaching authority of the Roman Catholic Church. This practice of importing meanings into words like "favored" or "blessed" is ripe for abuse—as history has shown with practices like the sale of indulgences.

Was Mary the sinless mediator and the cause of salvation?

The Catholic Catechism says yes.

"...without a single sin to restrain her, she gave herself entirely to the person and to the work of her Son" . . . "Being obedient she became the cause of salvation for herself and for the whole human race" (CCC 494).

Protestants say Jesus was the only sinless human

The Bible is abundantly clear that Jesus was without sin.

Jesus "knew no sin" (2 Corinthians 5:21).

"In him there is no sin" (1 John 3:5).

The Bible says all have sinned—and that includes Mary

Scripture does not make an exception for her. To claim otherwise is to make God out to be a liar.

As the Apostle Paul wrote:

"For all have sinned and fall short of the glory of God" (Romans 3:23).

"If we say we have not sinned, we make him a liar, and his word is not in us" (1 John 1:10).

Mary acknowledges God as her Savior in her song of praise (The Magnificat). She would not have needed a Savior if she were sinless.

As she declared:

"My spirit rejoices in God my Savior" (Luke 1:47).

Protestant views summarized

The Bible never explicitly mentions Mary’s own conception.

Scripture never states that she was born without a sin nature, nor does it present her as a sinless mediator. In fact, by her own words, she referred to God as her Savior.

Mary was a normal human being sovereignly chosen by God for an extraordinary role. While she was undoubtedly a godly, favored woman and a blessed mother, those honors did not make her sinless.

Catholics say Mary was a virgin her whole life — is this biblical?

Protestants disagree since Mary had children

The Catholic Position on Mary's Lifelong Virginity

The Catholic Church officially teaches that Mary remained a virgin her entire life—before, during, and after the birth of Jesus.

Despite her marriage to Joseph, Catholic doctrine maintains that they never engaged in sexual relations.

Why do Catholics teach this? It stems from their view of Mary's exalted role. As the "Queen of Heaven" whose womb held the physical Incarnation of God, the Church teaches that a normal marital relationship would have been unfitting for her unique, holy status.

Catholic Catechism formally states Mary as the "Ever-Virgin"

The deepening of faith in the virginal motherhood led the Church to confess Mary's real and perpetual virginity even in the act of giving birth to the Son of God made man. In fact, Christ's birth "did not diminish his mother's virginal integrity but sanctified it." And so the liturgy of the Church celebrates Mary as Aeiparthenos, the "Ever-virgin". (CCC 499).

Mary "remained a virgin in conceiving her Son, a virgin in giving birth to him, a virgin in carrying him, a virgin in nursing him at her breast, always a virgin" (CCC 510).

The Protestant Counter-Argument

The Bible never implies that intimacy within marriage is unscriptural. On the contrary, God designed it as a blessing.

From the very beginning, God commanded humanity to be fruitful:

“Be fruitful and multiply and fill the earth” (Genesis 1:28).

Furthermore, in ancient Jewish culture, a woman having many children was viewed as a profound blessing from God, not a spiritual compromise.

If Mary had permanently withheld herself sexually from Joseph, she would have been violating biblical commands. The Apostle Paul explicitly taught that married couples must not deprive one another intimately:

“The husband should give to his wife her conjugal rights, and likewise the wife to her husband. For the wife does not have authority over her own body, but the husband does. Likewise the husband does not have authority over his own body, but the wife does. Do not deprive one another, except perhaps by agreement for a limited time, that you may devote yourselves to prayer; but then come together again, so that Satan may not tempt you because of your lack of self-control” (1 Cor. 7:3-5)

Protestants Believe Mary Consummated Her Marriage with Joseph

The Bible says that Joseph did not have sexual relations with Mary "until" she gave birth to Jesus. A plain reading of the verses below naturally assumes that after Jesus' birth, they began a normal marital relationship.

"And Joseph awoke from his sleep and did as the angel of the Lord commanded him, and took Mary as his wife, but kept her a virgin until she gave birth to a Son; and he called His name Jesus" (Matt. 1:24-25)

Despite the straightforward wording of this passage, Catholics interpret the word "until" differently to support their position. They argue the verse strictly addresses the time frame up to the birth of Christ and says nothing about their relationship afterward.

What About Jesus Having Brothers and Sisters?

Protestants point to verses stating that Jesus had siblings as clear evidence that Mary and Joseph consummated their marriage.

When Jesus returned to His hometown, the local crowd explicitly named His immediate family:

"Is not this the carpenter's son? Is not His mother called Mary, and His brothers, James and Joseph and Simon and Judas? And His sisters, are they not all with us?" (Matthew 13:55-56).

The Catholic Counter-Argument

Catholics counter this by stating these "brothers" were actually sons of a different Mary, or perhaps Joseph's children from a previous marriage (Catechism 500). They argue that the Greek word for brother (adelphos) can broadly refer to cousins or step-siblings.

However, Jesus' brothers are identified alongside Him nine times in the Gospels and once in Acts. Not once is the specific Greek word for cousin (anepsios) used in these passages.

The Plain Context of Scripture

The plain context of Matthew 13 shows Jesus teaching in His hometown synagogue in Nazareth. The astonished crowd connected Jesus to His identity based on His household—not through distant relatives or a different Mary.

Because the crowd grouped together the carpenter (Joseph), Mary, Jesus, and His brothers and sisters, it stretches the text to claim the crowd identified Jesus' parents, then randomly skipped to listing his cousins by name.

But the plain context is that Jesus came back to his hometown of Nazareth and was teaching in their synagogue, and he astonished them with his wisdom. Then, the people made the connection of who Jesus was. Not by his cousins, and not by another Mary, but by his family, who all still lived in Nazareth.

Where Were the Step-Siblings?

Furthermore, if Joseph had four sons and at least two daughters from a previous marriage, their absence in the biblical narrative raises major questions.

Why is there no mention of these six children when Mary and Joseph traveled to Bethlehem for the census? Why are they missing when the family escaped to Egypt to flee King Herod? Joseph certainly would not have abandoned his other children.

Conclusion

Insisting that Mary remained a perpetual virgin, or that Jesus’ siblings were merely cousins, forces the Bible to say something it simply does not. Protestants maintain that there is no reason to create binding church dogmas built on such scant scriptural evidence.

Catholics say Mary was assumed up to heaven — is it biblical?

Was Mary so holy that she was taken up to heaven at the end of her life — Assumption of Mary?

Image credit: Assumption of Mary, Rubens, circa 1626

What is the Assumption of Mary?

The Catholic Church teaches that Mary's body and soul were taken up into heaven at the end of her life. Church doctrine does not specify whether she died first and was immediately taken to heaven, or if she was taken while still alive. In either case, Catholics believe her body was spared from rotting in a grave.

This sets her apart from other believers, whose souls go to heaven while their bodies remain in the grave until their physical bodies are resurrected at the end of the age.

In 1950, Pope Pius XII formally declared the Assumption of Mary as an official dogma of the Roman Catholic Church.

"Hence the revered Mother of God, from all eternity joined in a hidden way with Jesus Christ in one and the same decree of predestination, immaculate in her conception, a most perfect virgin in her divine motherhood, the noble associate of the divine Redeemer who has won a complete triumph over sin and its consequences, finally obtained, as the supreme culmination of her privileges, that she should be preserved free from the corruption of the tomb and that, like her own Son, having overcome death, she might be taken up body and soul to the glory of heaven where, as Queen, she sits in splendor at the right hand of her Son, the immortal King of the Ages. (Munificentissimus Deus, Paragraph 40).

Catholics are required to believe in the Assumption of Mary

Because this doctrine is defined as a dogma, it is considered unchangeable and permanently binding. Willfully denying or doubting this teaching separates a person from the Catholic Church.

"Hence if anyone, which God forbid, should dare willfully to deny or to call into doubt that which we have defined, let him know that he has fallen away completely from the divine and Catholic Faith." (Munificentissimus Deus, Paragraph 45).

Are there examples of anyone taken up to heaven in the Bible?

The Bible does not mention Mary being taken up to heaven, but it does record other people who were. Scripture names two individuals who were taken directly to heaven by God without experiencing death: Enoch and Elijah.

Enoch: "Enoch walked with God; and he was not, for God took him" (Genesis 5:24).

Elijah: "As they [Elisha and Elijah] were going along and talking, behold, there appeared a chariot of fire and horses of fire which separated the two of them. And Elijah went up by a whirlwind to heaven" (2 Kings 2:11).

Because God did this for Enoch and Elijah, Catholics believe a similar miracle is entirely possible for Mary.

However, the Bible is completely silent about the end of Mary's life. It does not mention her death, her health, or where she lived out her final days.

In fact, the last time Mary appears in the Bible, she is simply praying with Jesus' disciples shortly after his ascension:

"These all with one mind were continually devoting themselves to prayer, along with the women, and Mary the mother of Jesus, and with His brothers" (Acts 1:14).

The Catholic Perspective — Church Dogma

Catholics believe the primary reason for the Assumption is Mary's sinless nature, which stems from her Immaculate Conception. Because she was free from original sin and all other sin, Catholics believe her body was spared from the physical decay that resulted from the fall of man. Mary is elevated to the highest level of any created being—a higher level than all the saints and angels.

The Assumption of Mary reflects her unique role as the Mother of Jesus and is a key reason why she is deeply venerated. The Catholic Church celebrates this holy day every year on August 15th.

The Protestant Perspective — Pure Speculation

Protestants view the Assumption as pure speculation because the Bible is completely silent on how Mary's life ended. They argue that without scriptural evidence, there is no biblical basis to claim her body and soul were taken to heaven.

From a Protestant viewpoint, creating a mandatory dogma about Mary's physical resurrection places human tradition on the same level of authority as the Bible.

Supreme authority differs substantially between Catholics and Protestants

Catholics:
1. Pope and Bishops
2. Scripture
3. Tradition

Protestants:
1. Scripture

Catholic Magisterium (pope and bishops)

Catholics believe that the Magisterium, Scripture, and Tradition are connected and interdependent upon each other. The pope is called the Bishop of Rome or the Roman Pontiff, and he is a successor to Peter.

Only the pope and bishops can authentically interpret scripture

The Roman Catholic Church Catechism says,

“The task of giving an authentic interpretation of the Word of God . . . has been entrusted to the bishops in communion with the successor of Peter, the Bishop of Rome" (CCC 85).

The pope and bishops have delegated authority from Christ

The Catholic Catechism says,

The Roman Pontiff and the bishops are "authentic teachers, that is, teachers endowed with the authority of Christ . . .” (CCC 2034).

The pope and bishops are infallible

The Catholic Catechism says,

"The supreme degree of participation in the authority of Christ is ensured by the charism of infallibility" (CCC 2035).

The pope, when he "speaks from the chair" (ex cathedra), defines an infallible teaching that faithfully interprets and defends the word of God.

Catholics have seven extra books in their Old Testament

Catholics include seven extra books in the Old Testament, such as Tobit and Maccabees, along with extra text added to Daniel and Esther that is not in the Protestant Bible. These extra books add doctrines such as purgatory, prayers for the dead, and giving food or money to the poor to wipe away sins.

Protestants hold to Sola Scriptura—scripture alone—as the preeminent authority

Under this principle, Scripture is held above church leadership, including pastors and elders. No leader can reinterpret Scripture or add to it.

For example, the Bereans were commended for searching the Scriptures to see if the teachings of Paul and Silas matched what the word of God said. Scripture was their ultimate authority, not Paul.

As Acts 17:11 states,

"...for they received the word with great eagerness, examining the Scriptures daily to see whether these things were so."

Protestants anchor their absolute authority in Scripture alone, recognizing the Bible as the definitive, God-breathed, and infallible word of God.

This is not a modern invention; it is the exact model left by Christ. Throughout the New Testament, Jesus and the apostles consistently pointed people back to the text to validate their teachings. In fact, they challenged listeners with variations of the question, "Have you not read?" over 60 times.

"Have you not even read this Scripture...?" (Mark 12:10).

For Protestants, if Christ Himself deferred to the authority of the written word, we must do the same.

Consequently, Protestants firmly reject the Catholic elevation of church hierarchy over biblical text. Catholics claim the pope and bishops are the only authentic interpreters of Scripture. Furthermore, the doctrine of papal infallibility when speaking ex cathedra, unscripturally separates believers from the text.

Ultimate authority belongs to the word of God, not to human institutions.

Tradition for Catholics

For Catholics, Sacred Tradition is divinely inspired truth handed down over the centuries that is not explicitly spelled out in the Bible. Over time, these traditions can be defined as official church dogma.

Examples include dogmas declared in modern history, such as the Immaculate Conception of Mary in 1854 and her Bodily Assumption in 1950.

Those who deliberately refuse to believe a defined dogma are considered heretics and can face excommunication.

The Magisterium—the teaching authority of the Church—brings Tradition and Scripture together to interpret them as a single deposit of faith. As the Catechism of the Catholic Church states:

"Sacred Tradition and Sacred Scripture, then, are bound closely together, and communicate one with the other. For both of them, flowing out from the same divine well-spring, come together in some fashion to form one thing, and move towards the same goal" (CCC 80).

Catholics give equal weight to Tradition and Scripture, basing this practice on several verses.

"So then brethren, stand firm and hold to the traditions which you were taught, whether by word of mouth or by letter from us" (2 Thessalonians 2:15).

Tradition for Protestants

Protestants argue that the verse above ("hold to the traditions") does not refer to church traditions handed down during or after the fourth century.

Instead, it refers specifically to the apostolic teachings that Paul himself taught and delivered to them, whether orally or in writing.

In fact, Jesus rebuked the Pharisees when they accused His disciples of breaking traditions. In this exchange, Jesus explicitly placed the word of God above human tradition:

"Why do you yourselves transgress the commandment of God for the sake of your tradition?" (Matthew 15:3).

Today, Protestants frequently practice localized traditions. For instance, one denomination may sing traditional hymns while another prefers contemporary worship. Likewise, some churches partake in communion weekly, while others do so quarterly. However, these traditions are never elevated to the level of divine Scripture since they typically deal with matters or timing not explicitly specified in the Bible.

Catholics handle tradition very differently. Over centuries, Catholic tradition developed beliefs that Mary was entirely sinless and was bodily assumed into heaven. Catholic leadership eventually formalized these views into mandatory church dogma, effectively elevating human traditions to an authority equal to God's Word. This was done despite a profound reality: the Bible is completely silent on these subjects.

Protestant views on authority summarized

1. Church leaders and pastors are reliable authorities only insofar as their teachings align with Scripture.

2. Church traditions hold value only if they align with Scripture.

3. Scripture alone (Sola Scriptura) serves as the final, infallible authority for all Christian doctrine.

The Vatican says, if you deny Peter as the first pope, you are accursed

Peter is the first in a long line of popes

Catholic pictures of popes on church wall in Rome

“Anathema” Definition: “Accursed”

The term "anathema" means "accursed" or condemned. It indicates that anyone who denies an official Catholic doctrine is considered to be completely outside the Catholic faith—essentially labeling that person a heretic.

Catholics: Peter Holds Authority Over All Apostles and the Church

During the First Vatican Council in 1870, Catholic leadership declared that anyone who denies Peter had true authority over all the apostles and the Church is accursed. This decree explicitly rejects the idea that Peter’s primacy was merely honorary, affirming instead that his office carried absolute, direct authority.

The council stated:

"Therefore, if anyone says that blessed Peter the apostle was not appointed by Christ the lord as prince of all the apostles and visible head of the whole church militant; or that it was a primacy of honour only and not one of true and proper jurisdiction... let him be anathema."

— First Vatican Council (1870), Session 4, Chapter 1

Catholics: Peter's Power Continues Through His Successor Popes

The Catholic Church decrees a formal curse (anathema) on anyone who denies that Peter has perpetual successors over the entire Church, or denies that these successors are the Roman pontiffs (the popes).

The First Vatican Council formalized this stance:

"Therefore, if anyone says that it is not by the institution of Christ the lord himself (that is to say, by divine law) that blessed Peter should have perpetual successors in the primacy over the whole church; or that the Roman pontiff is not the successor of blessed Peter in this primacy: let him be anathema."

— First Vatican Council (1870), Session 4, Chapter 2

Protestants: Apostleship Ended with the Twelve, and Peter Could Not Transfer It

The office of an apostle was temporary by design. To qualify as a true apostle, an individual had to meet three strict criteria:

Accompany Jesus throughout His entire earthly ministry.
Witness Jesus firsthand after His resurrection.
Be appointed directly by the Lord Jesus Himself.

We see this standard clearly when Judas died. The remaining apostles did not choose just anyone; they sought someone who had been an eyewitness to Jesus’ ministry from the very beginning.

Peter explicitly outlined these requirements:

"'Therefore it is necessary that of the men who have accompanied us all the time that the Lord Jesus went in and out among us—beginning with the baptism of John until the day that He was taken up from us—one of these must become a witness with us of His resurrection.' . . . And they drew lots for them, and the lot fell to Matthias; and he was added to the eleven apostles." (Acts 1:21-22, 26).

Because the office required these historic milestones, it was impossible for later popes to succeed Peter. Peter’s role was unique. No modern pope can meet the baseline qualifications of walking with Jesus during His earthly ministry or seeing Him after His resurrection.

Furthermore, scripture teaches that the foundation of the Church is already complete, meaning no future apostles are needed. The only historical exception was Paul. Yet even Paul fits the rule, as he was called directly by the resurrected Jesus on the road to Damascus.

"Paul, an apostle (not sent from men nor through the agency of man, but through Jesus Christ and God the Father, who raised Him from the dead). . ." (Galatians 1:1).

Additionally, there is absolutely nothing in Scripture to suggest that Peter’s unique apostolic authority could be transferred to successors.

Protestants: The Concept of Successor Popes Emerged Centuries After Peter

Historical evidence suggests that the office of the papacy was not a part of the early Church, but rather a late political development of the Roman Empire. In fact, many historians point to Gregory the Great in 590 AD as the first legitimate medieval pope.

Because intense Roman persecutions left a massive gap in early historical records, the later Church retroactively reconstructed a lineage. They went back through time to identify early Christian leaders, labeling them as "bishops" who supposedly succeeded Peter. However, historical reality shows these early leaders were localized pastors who possessed no universal ruling power.

The concept of a centralized, politically dominant pope did not exist at the beginning of Christianity. Instead, it developed slowly between the 5th and 13th centuries as a human institution, rather than a divine decree.

Protestants: Elevating the Pope to Supreme Authority is Not Scriptural

The Bible nowhere supports elevating a single man to supreme spiritual authority. Because of this, Protestants firmly reject the core titles and powers claimed by the papacy:

The Titles: Scripture forbids giving a human leader titles like "Vicar of Christ" or "Holy Father."

Infallibility: No man can claim absolute infallibility when speaking "from the chair" (ex cathedra) on matters of doctrine or morals.

Indulgences: A pope does not possess the power to dispense spiritual merit or grant indulgences to reduce a soul's punishment in purgatory.

None of these dogmas are found in the written Word of God. For Protestants, these are human traditions that directly contradict the true gospel of grace.

Protestants: The Bible Has No Mechanism for Papal Succession

The Bible provides absolutely no instructions or criteria for transferring a papal office.

Furthermore, Scripture never suggests that Christ intended to establish a universal monarch over all Christians. For Protestants, this total absence of biblical guidelines proves that the papacy is a human institution rather than a divine design.

If God intended a supreme ruler for the global Church, the New Testament would outline how to choose one.

Protestants: Elders Lead, Never a Singular Leader

Instead of a centralized pope, the New Testament establishes a model of shared leadership. Protestant churches are led by a plurality of elders—a team of qualified leaders who collectively oversee the congregation, preach, and teach.

The New Testament contains detailed qualifications for these local church leaders, such as elders, overseers, and deacons. Yet, there is never any mention of a local church ruled by a single pastor who oversees everything.

Plurality is the biblical norm:

"The elders [plural] who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching" (1 Timothy 5:17).

Paul explicitly called the elders in Ephesus to serve collectively as overseers of the church, which he referred to as the “flock.”

"Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers [plural], to shepherd the church of God" (Acts 20:28).

In summary, Protestants do not believe the Bible grants supreme authority to Peter, successor popes, or any single leader. Instead, Scripture places local church authority in a plural leadership of elders and overseers, rather than a singular office like the papacy.

Reasons why Peter was not the first pope and why there are no popes in the Bible

Christ is the head of the church, not Peter

Peter was a very prominent apostle in the Bible, but nowhere in the Bible does it ever use the word "pope" or "supreme leader" or attribute similar titles to Peter. The foundation of the church and future thrones in heaven only point to Jesus as supreme in authority, and all the apostles have equal positions.

Christ is the foundation of the church, not Peter

The Bible says that Jesus Christ is the sole foundation of the church and not a man.

"For no man can lay a foundation other than the one which is laid, which is Jesus Christ" (1 Corinthians 3:11).

Christ is the cornerstone of the foundation of the church, not Peter

When constructing a building, the cornerstone is the first foundation stone that sets the boundary and angle of all other foundation stones next to it and the walls above it. If it tilts left or right, the whole building will be crooked. Christ is that chief cornerstone, not Peter. Peter is only included in the foundation with the other apostles and prophets.

"...having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone, in whom the whole building, being fitted together, is growing into a holy temple in the Lord ..." (Ephesians 2:20-21).

Christ is the head of the church, not Peter

Scripture states that Jesus Christ is the head of the church, leaving no room for an earthly pope.

"He [Jesus] is also head of the body, the church; and He is the beginning, the firstborn from the dead, so that He Himself will come to have first place in everything" (Collossians 1:18).

Catholics circumvent this verse by saying the pope is the head of the church on "earth" while Christ is the head of the church in "heaven."

There are 12 equal thrones in heaven for the original apostles, not a special one for Peter

Jesus is the only one who sits on the “glorious” throne in heaven. The apostles sit on 12 “regular” thrones. There is no mention of Peter having a better throne than the other apostles.

“And Jesus said to them, ‘Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel’” (Matt. 19:28).

There are 12 equal foundation stones in heaven named for the original apostles, not a special one for Peter

At the end of the age, the apostle John had a vision of the new holy city, Jerusalem, coming down out of heaven from God. The wall of the city had 12 foundation stones, each with the name of an apostle. There is no mention of Peter having a better foundation stone or a more important cornerstone compared to the other apostles.

"And the wall of the city had twelve foundation stones, and on them were the twelve names of the twelve apostles of the Lamb" (Revelation 21:14).

Equal authority was given to all the disciples to "bind and loose," not just Peter

Jesus first gives the keys to the kingdom to Peter to "bind and loose." Catholics view the keys of the kingdom as giving Peter supremacy over the other apostles and establishing him as the first pope.

Jesus said to Peter,

"I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven" (Matthew 16:19).

However, Protestants note that two chapters later, the same powers were also given to the other disciples. Peter may have been first, but his power was similar to the others.

Jesus said to the disciples,

"Truly I say to you, whatever you bind on earth shall have been bound in heaven; and whatever you loose on earth shall have been loosed in heaven" (Matthew 18:18).

For church governance, the Bible describes church elders (plural) and never a singular leader

First-century churches were led by elders, which are also referred to as overseers or bishops. They were never led by a singular leader.

"From Miletus he sent to Ephesus and called to him the elders of the church. And when they had come to him, he said to them... 'Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers [or bishops], to shepherd the church of God which He purchased with His own blood'" (Acts 20:17-18, 28).

Peter himself never claimed a superior title, rank, or privilege over the other apostles

Peter was a leader, but not the head of the church

How Peter Described Himself (vs. Modern Papal Claims)

How did the Apostle Peter actually view his own role? When looking at his own writings, he never elevates himself to a position of supreme authority. Instead, his language points to equality and humility.

1. "An" Apostle, Not "The" Apostle

"Peter, an apostle of Jesus Christ" (1 Peter 1:1).

Peter introduces himself simply as "an" apostle, not "the" chief apostle or the head of the church. He claims no unique rank above the others.

2. A Fellow Elder, Not a Supreme Leader

"I exhort the elders among you, as your fellow elder" (1 Peter 5:1).

When addressing church leadership, Peter identifies as a “fellow elder.” He places himself on equal footing with local church leaders rather than claiming a superior hierarchy.

3. A Warning Against "Lording It" Over the Church

"… shepherd the flock... not for sordid gain… nor yet as lording it over those allotted to your charge" (1 Peter 5:2-3).

Peter explicitly warns leaders against abusing authority or seeking power. His focus is on humble service, not popularity, wealth, or absolute control.

4. A Servant of Christ

"Simon Peter, a bond-servant and apostle of Jesus Christ…" (2 Peter 1:1).

Peter defines his identity as a bond-servant. He views himself as a submissive worker for Christ, not an exalted ruler over Christ's church.

5. "Stand Up; I Too Am Just a Man"

"When Peter entered, Cornelius met him, and fell at his feet and worshiped him. But Peter raised him up, saying, 'Stand up; I too am just a man'" (Acts 10:25-26).

When a Roman centurion tried to bow before him, Peter immediately rebuked the action. He utterly rejected any superior spiritual rank or personal veneration.

The Bottom Line
While tradition shows the Pope allowing people to kneel before him, bow down, and kiss his ring, the biblical text reveals that Peter would have detested such treatment. Peter's own words consistently reject the very structure of the modern papacy.

Jesus and the other disciples didn’t treat Peter with pope-like superiority

Five more reasons why Peter wasn't the first pope

If Peter were truly the first pope, his closest friends and fellow disciples would have treated him like royalty. But the Bible shows Jesus and the disciples never treated Peter as if he had a superior rank.

A Shared Mission, Not a Single Monarchy

The Bible shows that Peter did not rule over the entire global church. Instead, he and Paul divided their mission fields based on geographic and cultural calling:

Peter was primarily sent to minister to the Jews.

Paul was primarily sent to minister to the Gentiles.

This division of ministry proves they had parallel apostolic jurisdictions. Peter did not hold ultimate veto power over Paul's mission.

If Peter was superior, why would the 12 disciples ask who was the greatest in the kingdom?

The disciples didn’t think Peter was the greatest in the kingdom.

". . .the disciples came to Jesus and said, 'Who then is greatest in the kingdom of heaven?'" (Matthew 18:1)

If Peter had a superior rank, this question would make absolutely no sense. The disciples clearly did not view Peter as their spiritual superior.

Jesus responded to their question by pulling a small child before them:

"Whoever then humbles himself as this child, he is the greatest in the kingdom of heaven" (Matthew 18:4).

Notice what Jesus did not do here:

He did not say, "Why are you asking? I already picked Peter."

He did not chide them for forgetting Peter's supreme authority.

The Takeaway

Why didn’t Jesus take this obvious opportunity to point to Peter? Because Peter wasn't above the rest.

Instead of setting up a top-down religious hierarchy, Jesus flipped their view of power upside down. He taught that true greatness means becoming a servant to everyone—the exact opposite of a supreme earthly throne.

If Peter was superior, why would James and John ask to sit in a place of honor on the left and right of Jesus in glory?

If Jesus had already established Peter as the supreme leader of the Church, the behavior of the other disciples would have been hard to explain.

A clear example of this happens when James and John approach Jesus privately, attempting to secure the highest positions of authority in His kingdom:

"James and John, the two sons of Zebedee, came up to Jesus... They said to Him, ‘Grant that we may sit, one on Your right and one on Your left, in Your glory'... Hearing this, the ten began to feel indignant with James and John" (Mark 10:35, 37, 41).

From a biblical standpoint, this bold request exposes two major flaws in the argument for papal primacy:

The disciples ignored Peter's supposed rank: James and John actively tried to claim the chief places of honor for themselves, showing no recognition of a unique "pope-like" office belonging to Peter.

The group operated as equals: When the other ten disciples found out about the request, the text says they became indignant with James and John. The tension existed because the other disciples still viewed themselves as peers on equal ground.

Jesus Rejects the Hierarchical Model

If the modern papacy were part of His design, Jesus simply could have corrected them by reaffirming Peter’s unique appointment.

Instead, Jesus completely dismantled the concept of a top-down religious hierarchy:

"... Jesus said to them... 'Whoever wishes to become great among you shall be your servant; and whoever wishes to be first among you shall be slave of all. For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many'" (Mark 10:42, 43-45).

The Takeaway

Why did Jesus completely bypass Peter's supremacy during this major debate over rank? Because Peter was never intended to be a supreme ruler. Rather than establishing an earthly spiritual monarchy, Jesus leveled the playing field and redefined leadership as humble service.

If Peter was superior, why did James preside over the Jerusalem council and not Peter?

Perhaps the strongest historical evidence against early papal primacy is the Jerusalem Council found in Acts 15. This crucial meeting took place roughly 15 to 20 years after Pentecost to decide a massive theological crisis: Did Gentile converts need to be circumcised to be saved?

If Peter were the supreme head of the global Church, he logically would have presided over this council and issued the final, binding verdict. Instead, James presided.

Peter Testified as a Witness—Not the Judge

During the debate, Paul, Barnabas, and Peter all presented their arguments. Peter spoke powerfully about how the Holy Spirit had come to the Gentiles. However, Peter spoke as a witness, not as the judge.

When the time came to officially settle the matter, it was James who took the leadership role and said the Gentiles didn’t need to be circumcised:

"Therefore it is my judgment that we do not trouble those who are turning to God from among the Gentiles..." (Acts 15:19).

James, the brother of Jesus, was the leader of the Jerusalem church and delivered the final verdict ("my judgment"), established the policy for the entire Christian world.

The Timeline Contradicts the Papacy

This council occurred decades after Peter’s famous sermon at Pentecost. At Pentecost, the Holy Spirit dynamically transformed Peter from a fearful fisherman into a bold public leader, resulting in thousands of salvations.

But as the Jerusalem Council proves, Peter's prominent role as an evangelist did not automatically elevate him into a supreme corporate ruler.

Peter was a pillar of the church, but he still submitted to the collective leadership of the council.
James acted as the regional leader and primary voice of the Jerusalem church body.
The decision was issued by the "apostles and elders" (Acts 15:22-23), rather than an ex-cathedra papal decree.

The Takeaway

The structure of the Jerusalem Council directly contradicts the hierarchy of a modern papacy. In the first major legal and theological crisis of the early Church, Peter did not sit on a solitary throne or exercise supreme veto power. But he was a highly respected leader among a council of peers.

If Peter was superior, why was Peter being sent by other apostles to Samaria, rather than being in charge?

Another clear indication that Peter lacked supreme authority is found in how missionary journeys were organized in the early Church.

When a new revival broke out outside of Jerusalem, the leadership council took charge:

"Now when the apostles in Jerusalem heard that Samaria had received the word of God, they sent them Peter and John..." (Acts 8:14).

If Peter were the preeminent leader—the first pope—he logically would have been the one commissioning and sending out missionaries to oversee new church plants. Instead, Peter was sent by the other apostles. This shows that Peter was a member of a leadership team, not its absolute ruler.

No Control Over the Broader Churches

This lack of singular papal authority is also evident in how the early churches were governed. Peter never exercised administrative or theological control over major churches in Corinth, Galatia, or Ephesus. Instead, Paul corrected these churches through his epistles.

The Takeaway

If Peter were the supreme leader of the Church, the narrative of Acts 8 would be inverted. Peter would have stayed at the helm in Jerusalem, dispatching others to handle the fieldwork. By acting as a sent missionary alongside John, Peter demonstrated that he viewed himself as a servant to the collective body of Christ, not its monarch.

If Peter was superior, why would Paul say he was not inferior to any apostles?

If Peter held a supreme, pope-like office over the entire global Church, then every other apostle would naturally be subordinate to him. However, the Apostle Paul explicitly rejected the idea that any leader held a superior rank over his ministry.

When addressing the church in Corinth, Paul firmly defended his independent authority:

"For I consider myself not in the least inferior to the most eminent apostles" (2 Corinthians 11:5).

The Takeaway

Paul’s refusal to take a back seat to any leader proves that the early Church recognized a brotherhood of co-equal apostles, not a top-down religious monarchy. Peter was undoubtedly influential, but according to Paul's own inspired words, Peter was not greater than his peers.

Jesus, the apostles, and Paul never viewed Peter as superior

When you look at the actual behavior of Jesus, Paul, and the rest of the apostles, a consistent pattern emerges: nobody in the New Testament treated Peter as a supreme ruler.

The disciples argued over who was the greatest—Jesus and the disciples never said Peter.

James presided over the Jerusalem Council—not Peter.

A council of apostles sent Peter to Samaria—not Peter sending others.

Paul claimed he was not inferior to any apostles—an impossible claim if Peter was superior.

The Catholic doctrine of papal primacy requires Peter to have held a uniquely elevated, sovereign position over his peers. Yet, the day-to-day actions of those who lived and served alongside him tell a completely different story.

The New Testament records a brotherhood of equals working together to expand the gospel, with Peter serving as a highly respected pillar—but never a pope.

If Peter was the first bishop ("pope") of Rome, why is there scant evidence of Peter in Rome?

Paul figured prominently in Rome, not Peter

Catholics say Peter went to Rome, pastored a church in Rome, died in Rome, and is buried in Rome. St. Peter’s Basilica is supposedly built where he was buried.

But nowhere does the Bible explicitly mention that Peter ever visited or led a church in Rome.

Paul didn’t mention Peter in his letter to the Romans

Paul wrote to 28 people in the book of Romans in the year AD 56, but Paul wasn’t mentioned.

There’s no evidence Peter pastored a church in Rome

How do we know that? If Peter was the pastor of the church in Rome, why doesn’t Paul write to or refer to Peter? It would be pretty serious to overlook Peter.

Paul mentioned others, but not Peter, while in prison in Rome when he wrote four letters

When Paul was in prison in Rome in the years 60 to 62, he wrote four letters (Ephesians, Philippians, Collossians, and Philemon). He included in those letters all who came to him, but he never mentions Peter visiting him.

In Paul’s last letter, 2 Timothy, written in the year 64 or about that, he gives a greeting to ten people in Rome—but not Peter.

Paul went to Rome, where no one else had been before, to spread the gospel

Paul went to Rome to preach.

“I aspired to preach the gospel, not where Christ was already named, so that I would not build on another man’s foundation” (Rom. 15:20).

Paul said he wouldn't go to Rome if somebody else had already established a church there. If Peter had already planted a church in Rome, then Paul’s statement would have been false.

While an argument from silence is not proof of Peter being largely absent from Rome, should Peter be elevated to the supreme authority (Pontiff of Rome) in a place where Paul was much more foundational?

Did Jesus build his church on Peter the rock?

Catholics say the church was built on Peter — the rock

The Key Verse Catholics Believe The Papacy Rests

Roman Catholics consider Jesus calling Peter the "rock" in Matthew as the foundational passage for the papacy. Here's what the verses say.

"Now when Jesus came into the district of Caesarea Philippi, He was asking His disciples, 'Who do people say that the Son of Man is?' And they said, 'Some say John the Baptist; and others, Elijah; but still others, Jeremiah, or one of the prophets.' He said to them, 'But who do you say that I am?' Simon Peter answered, 'You are the Christ, the Son of the living God.' And Jesus said to him, 'Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven. I also say to you that you are Peter [Greek Petros, a stone], and upon this rock [Greek petra, large rock; bed-rock] I will build My church; and the gates of Hades will not overpower it." (Matt 16:13-18).

Potential Views On The Rock The Church Is Built Upon

The metaphor for "this rock" is

View 1: Peter as the rock—Catholic position
View 2: Jesus as the rock
View 3: All the apostles as the rock
View 4: The truth of Peter’s statement, "Jesus is the Christ"

View 1: Peter As The Rock

The Catholic view is Peter would be the "bedrock" on which He would build His church. Since Peter’s name means “rock,” and Jesus is going to build His church on a rock, it appears that Christ means to link Peter with the founding of the church.

View 2: Jesus Is The Rock

In Greek, the name for Peter (petros) is described as a small stone, while the next term for rock (petra) describes a large rock bed that is more foundational. This view considers Jesus was contrasting himself with Peter; "You're the small rock, but I'm the foundation." The foundational, large rock bed (petra) is the same word used elsewhere to build your house on the rock, not sand (Matthew 7:24-25).

View 3: All The Apostles As The Rock

Jesus was addressing all the disciples when he asked a question.

"He was asking His disciples, 'Who do people say that the Son of Man is?'"

Peter spoke up first, acting as the "mouthpiece" for all the disciples. The rock would be a promise to all the apostles he was addressing, not just Peter, even though he was the first to answer.

View 4: The Truth Of Peter's Statement—"You Are The Christ"

In this view, the “rock” is the truthfulness of Peter's statement,

“You are the Christ, the son of the living God.” (vs. 16)

Jesus didn’t say upon “you” I will build my church, but said upon “this rock” I will build my church. “This rock” refers to Peter's confession of faith that Jesus is the Christ, the Son of the living God.

In context, this whole section of scripture is focused on confirming who Jesus was as can seen in the concluding verse where Jesus says don't tell anyone I am the Christ.

"Then He warned the disciples that they should tell no one that He was the Christ." (vs. 20)

The Protestant View

Protestants hold various views on "this rock" (the large rock bed), but few are willing to say they are 100% correct. Most would hold a view closer to View 4, where the rock that the church is built upon is the common confession that Jesus is the Christ, the Son of the living God.

The foundation of the church is the revelation of God given through His apostles and prophets, and Jesus is the chief cornerstone of that foundation.

“…you are fellow citizens with the saints, and are of God’s household, having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone…” (Eph. 2:19-20).

God used Peter greatly in the foundation of the church. It was Peter who first proclaimed the gospel on the day of Pentecost. It was Peter who first took the gospel to the Gentiles.

However, even if you assumed View 1 is correct—that Peter is the rock the church is built upon—one can't leap to a successor pope with supreme authority. The Bible is silent on how to create a charter for the papacy, how to elect them, what their qualifications are, or anything else. Yet the Bible is clear on how to establish elders to oversee the church and their qualifications.

Protestants Look To The Holy Spirit, Not The Pope

The Holy Spirit is viewed as Christ’s true "replacement" or representative on Earth, not the Pope.

The Bible says the Holy Spirit in John 14 and 16:

Takes Christ's place on earth
Teaches Christians and leads them into truth
Guides Christians and enlightens their minds to truth

Protestants Say Believers On Earth Are The Priesthood

All Christians represent Jesus on Earth instead of consolidating that role into the Magisterium.

Peter, writing to believers, said,

"You also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ" (1 Pet. 2:5).

Catholic Doctrine Much Later Determined Peter Was The Rock

In Vatican 1 (1870), the Catholic Church infallibly determined that Peter was the rock the church was to be built upon. And they stated that it has always been so throughout history. Those who don't believe Peter was given papal primacy are accursed.

Catholic History Has Inconsistencies On Peter As The Rock

Before Vatican 1 in the 19th century, Peter as the rock was not a consistent doctrine. Saint Augustine, in the 5th century, says he initially thought the rock was Peter but then believed it was Jesus. Then, he said he leaves it up to the reader to decide which opinion is more probable.

In the 17th century, French historian and Catholic priest Jean de Launoy surveyed patristic evidence and found:

17 citations supporting Peter as rock
16 citations supporting Christ as rock
8 citations supporting all apostles as the rock
44 citations supporting Peter's confession of faith in Jesus as the rock

(White, James R., The Roman Catholic Controversy, 1996, p. 120)

It's apparent the Roman Catholic position of Peter being the rock has not always been agreed upon. Many people left Roman Catholicism after the Vatican's interpretation of Peter being the rock and that you were accursed if you didn’t believe it.

Why is the pope not allowed to marry if Peter was married?

Forbidding marriage is unbiblical

The Bible says Peter was married

Peter was married, as can be seen when Mark recounts how Jesus went to Peter's house and healed Peter's mother-in-law, who was sick with a fever.

"And immediately after they came out of the synagogue, they came into the house of Simon [Peter] and Andrew, with James and John. Now Simon’s [Peter's] mother-in-law was lying sick with a fever; and immediately they spoke to Jesus about her. And He came to her and raised her up, taking her by the hand, and the fever left her, and she waited on them." (Mark 1:29-31).

Paul, in his argument on the use of liberty, even referenced the fact that Peter traveled with his believing wife.

"Do we not have a right to take along a believing wife, even as the rest of the apostles and the brothers of the Lord and Cephas [Peter]?" (1 Cor. 9:5).

So why are Catholic popes not allowed to marry if Peter was the first pope and he was married? Forbidding marriage is an example of adding rules or works to scripture that isn't there.

People with deceitful spirits will forbid marriage

Timothy warned the church about hypocritical false teachers who make up rules like forbidding marriage.

"But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons, by means of the hypocrisy of liars seared in their own conscience as with a branding iron, men who forbid marriage and advocate abstaining from foods which God has created to be gratefully shared in by those who believe and know the truth. For everything created by God is good, and nothing is to be rejected if it is received with gratitude; for it is sanctified by means of the word of God and prayer" (1 Tim 4:1-5).

Popes, priests, and bishops are not allowed to marry

Taking a vow of celibacy was introduced to prevent widespread corruption, such as popes and priests passing down church land to their children. Celibacy and forbidding marriage, or requiring separation from existing wives, became official ecclesiastical law in 1139 AD (Canon 7, 2nd Lateran Council). Church councils as early as the 4th century issued the first written law ordering bishops, priests, and deacons to completely abstain from sexual relations with their wives and stop having children.

By putting unscriptural constraints on the leadership, the Catholic Church has suffered significant lapses in morality. Unfortunately, the number of immoral popes, including those fathering illegitimate children, is rather significant. A list can be found on Wikipedia under “List of sexually active popes.”

Paul has a solution — get married if you can't control your passion

Paul says it's better to marry than to burn with passion and sin. Due to persecution of the church at the time of his writings, Paul said his preference was to be unmarried.

"But I say to the unmarried and to widows that it is good for them if they remain even as I. But if they do not have self-control, let them marry; for it is better to marry than to burn with passion" (1 Corinthians 7:8-9).

"I think then that this is good in view of the present distress, that it is good for a man to remain as he is" (1 Corinthians 7:26).

Paul says there should be no restraint on marriage

He also understands that a person who is married will have their interests divided between pleasing the Lord or their spouse. But the decision is up to the person, not church law.

"One who is unmarried is concerned about the things of the Lord, how he may please the Lord; but one who is married is concerned about the things of the world, how he may please his wife, and his interests are divided. The woman who is unmarried, and the virgin, is concerned about the things of the Lord, that she may be holy both in body and spirit; but one who is married is concerned about the things of the world, how she may please her husband. This I say for your own benefit; not to put a restraint upon you, but to promote what is appropriate and to secure undistracted devotion to the Lord." (1 Cor. 7:32-35).

The Bible says marriage is good — so don't restrain it

— Provides Companionship

"Then the Lord God said, 'It is not good for the man to be alone. I will make him a helper suitable for him" (Gen. 2:18).

— Receives Blessing

"He who finds a wife finds a good thing and obtains favor from the Lord" (Prov. 18:22).

— Held in Honor

"Marriage is to be held in honor among all" (Heb. 13:4).

By banning marriage for leadership, Catholics have changed preferences into rules. The Magisterium has added to scripture. The consequences have been enormous. If Catholics believe in a pope, he should have the freedom to marry like Peter or not to marry. After all, that was the position of the Catholic Church for many centuries.

Are Catholics and Protestants united despite their differences?

There has been a recent movement called the ECT (Evangelicals and Catholics Together) to create more unity

Catholics and Protestants have many common theological beliefs that were discussed in the first part of this article. Lately, both sides have tried to come together on societal issues that both agree on. This is a vast change from the 16th-century Reformation period, when both sides executed hundreds for heresy or treason, and millions were killed in broader religious wars.

The move toward agreement—pro-life, marriage, etc.

Both groups share similar societal beliefs. Both desire to be unified to fight abortion, promote marriage between a man and a woman, protect religious freedom, and help the poor, among other agreements.

The core area of disagreement—how someone is saved

Here's one of the statements the signers had to agree to.

"We affirm together that we are justified by grace through faith because of Christ."

One of the key disagreements is that Protestants need the word "faith" changed to "faith alone," which Catholics wouldn't agree to.

Protestants say salvation is instantaneous

Protestants believe justification is an instantaneous act (not gradual) when you believe in Jesus as your savior and God declares you righteous. At that moment, a person is saved, and all sins are forgiven.

Protestants say you then move into the next phase of spiritual life called sanctification. This is a lifelong process of trying to live a holy life. Believers were created for good works. And good works show that you were truly Justified. But Paul says you'll still sin, just like he does (Romans 7). But God doesn't condemn Paul or you for those sins (Rom. 8:1). You're still saved.

Catholics say salvation is a lifelong process

Catholics combine the initial belief in Jesus (justification) with "good works" (sanctification). Did you go to Mass? Did you lie? Did you lust?

There is no assurance of salvation since a Catholic bounces back and forth between being saved or being condemned to hell depending on their sin. After committing a mortal sin such as missing Mass, a Catholic is condemned to hell. The "good works" part of Catholicism requires the person to go to confession and perform a penance to get out of hell and move up into purgatory.

Best Bible Verse For Faith Alone

Paul says salvation is a free gift of God's grace, rather than a result of human works.

“For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Ephesians 2:8-9).

After we are saved by faith (justified), then we should do good works as a result of that faith.

“For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them” (Ephesians 2:10).

Protestants do believe in good works like the verse above says, but doing good works doesn't save someone. It may seem like a subtle difference, but it's not. Protestants have assurance of their salvation, and Catholics are never assured of their salvation.

Catholics Pronounce Anathemas on Faith Alone

So strongly does the Catholic Church come against the Protestant view of salvation by faith alone that they have pronounced an anathema (accursed) on anyone who believes it. This is the primary reason many Protestants won't sign or agree with the contents of the ECT (Evangelicals and Catholics Together) document since true salvation is at stake.

Summary of Catholic and Protestant views

Salvation—Mary—Authority—Pope

Agreements between Catholics and Protestants

Virgin Birth: Jesus conceived in Mary's womb by the Holy Spirit, not a human father
Trinity: One God, but three persons (Father, Son, Holy Spirit)
Deity of Christ: Christ had two natures (human and divine)
Sinlessness of Christ: Jesus was sinless his entire life
Christ was crucified: Jesus died for human sin
Resurrection: Christ was resurrected on the third day
Destiny sealed at death: No chance for salvation after death
Heaven and Hell: They are both eternal
Second Coming: Christ will return bodily from heaven

Differences between Catholics and Protestants

Salvation

Catholic view

Faith in Jesus, and
Good Works, and
Sacraments

Protestant view

Faith in Jesus alone — with good works as a result of that faith

Five Solas — Protestants vs Catholics

Protestant "alone" views — Catholics add to them

Grace alone — add human merit
Faith alone — add good works
Christ alone — add other mediators
Scripture alone — add tradition and the Pope
Glory to God alone — add Mary and the saints

Types of Sin

Catholic view

Venial Sin — a minor sin, like gossiping, sends you to purgatory, then heaven
Mortal Sin — a major sin, like getting drunk, sends you to hell, unless you confess the sin to a priest and perform penance

Protestant view

All sin condemns you — but you still go to heaven if saved; or sin sends you to hell if unsaved

Eternal Destination

Catholic view of Destinations

Heaven — infants who are baptized; and maybe saints and martyrs who avoid purgatory (exceedingly rare)
Purgatory — a temporary state if you believe in Jesus as your savior, then you go to heaven (the majority)
Hell — if you don't believe in Jesus; or you commit a Mortal sin and don't confess it to a priest

Protestant view of Destinations

Heaven — if you believe in Jesus as your savior
Purgatory — not in the Bible
Hell — if you don't believe in Jesus as your savior

Purgatory

Catholic view of Purgatory

Purgatory — is a state of final purification after death to burn off any leftover imperfections from sin before the soul enters heaven
Time in Purgatory — is unspecified (maybe hundreds, thousands, or million of years)

Protestant view of Purgatory

No Purgatory — all sins were already paid for by Jesus at the cross, once and for all time

Indulgences and Penance

Catholic view

Indulgences — reduce the punishment in purgatory due to sins whose guilt has already been forgiven through confession.
Penance (confession) — is an act of good works for a living or dead person that generates Indulgences. After confession to a priest, the priest determines the penance to be performed to repair harm, demonstrate sorrow, and fortify against temptation.
Examples of Penance
- Making the sign of the cross
- Reciting the Rosary
- Adoring the Eucharist
- Visiting stations of the cross, and many more

Protestant view

No Indulgences — not biblical since forgiveness comes by grace alone, not by works or merit
No Penance — not biblical since good works can't make up for our bad works (sin), but we still should perform good works to let our light shine and glorify God

Baptism

Catholic view of Baptism

Method: "sprinkling"
Salvation Imparted "yes" — it is the cause of salvation by washing away original sin and all prior sin up to that point
Baptism Timing — ideally within a few weeks after birth or later if someone joins the Catholic Church

Protestant view of Baptism

Method: "full-immersion"
Salvation Imparted "no" — it is a public proclamation of an inward change, or a sign and seal of God's covenant, not a cause of salvation, although a few denominations disagree
Baptism Timing — typically soon after salvation, although some denominations baptize infants

Communion and Eucharist

Catholic view of Communion

"Literal" Body and Blood — at the Mass a priest transforms the bread and wine into the literal body and blood of Jesus, called Transubstantiation
Timing — at least once a year, but typically daily or weekly
Who Partakes — you must be a Catholic and you must have confessed any mortal sins to a priest
Eucharist — combination of the priest's Transubstantiation of the bread and wine, and partaking of Holy Communion

Protestant view of Communion

"Symbolic" Body and Blood — the bread and wine are symbolic, not literal, of Christ's body and blood
Timing — weekly, monthly, quarterly, etc., but exact timing is unspecified in the Bible
Who Partakes — you must be a believer and not in a state of unrepentant sin

Sacraments

Catholic view of the Sacraments
The sacraments are the ordinary and necessary means to impart saving grace to believers beginning with baptism.

Baptism — salvation
Communion (Eucharist) — salvation and initiation
Confirmation — salvation and initiation
Penance (confession) — imparts grace for salvation
Last Rites — confession, annointing, communion
Holy Orders — optional if not an ordained minister
Matrimony — optional if remaining single

Protestant view of the Sacraments
Jesus instituted only two sacraments in the Bible, sometimes called ordinances, and they do not impart salvation.

Baptism
Communion

Mary — Pray to her?

Catholic view of Praying to Mary

Pray to Mary — as an example, the Rosary directs prayers to Mary in the Hail Mary over 50 times
Mary a Mediator — Mary is the Mediatrix, a subordinate mediator based on her unique role of giving birth to Jesus
Mary an Intercessor — Mary and the saints intercede for us as well as Jesus and the Holy Spirit

Protestant view of Praying to Mary

Pray to Mary "no" — Jesus said to pray to the Father in Jesus name; and forbids inquiring of the dead
Mary a Mediator "no" — the Bible says the only mediator between God and man is Jesus
Mary an Intercessor "no" — the Bible says only Jesus and the Holy Spirit intercede for us

Mary — Sinless? (Immaculate Conception)

Catholic view of Sinless Mary

Mary Original Sin "no" — she was conceived free from original sin—the Immaculate Conception
Mary Sinful "no" — Mary never sinned her whole life because she was blessed and favored by God
Salvation "not needed" — since she was sinless and permanently filled with divine grace

Protestant view of Sinless Mary

Mary Original Sin "yes" — she was born under the curse of original sin passed down from Adam
Mary Sinful "yes" — the Bible says all have sinned, and Jesus was the only sinless person
Salvation "needed" — she needed salvation and called Jesus "my savior"

Mary — a Perpetual Virgin?

Catholic view

Mary a Virgin "whole life" — she was a virgin her whole life, not just until Jesus was born
Sex in Marriage "no" — her husband Joseph never consummated his marriage with Mary
Mary's Children "none" — when the Bible refers to Mary's "sons," Catholics interpret the word "sons" as "cousins," and conclude she remained a virgin

Protestant view

Mary a Virgin "until Jesus' birth" — she was a virgin when the Holy Spirit conceived Jesus in her womb
Sex in Marriage "yes" — Joseph kept Mary a virgin until Jesus' birth, and Mary did not deprive Joseph, which scripture forbids in marriage
Mary's Children "at least 6" — Mary had four sons, James, Joseph, Simon, and Jude and several unnamed daughters, which implies she consummated her marriage with Joseph

Mary — Assumed up to Heaven?

Catholic view — Assumption of Mary

Mary's Assumption "yes" — Mary was assumed body and soul up into heaven at the end of her life, but it is unspecified whether it was before death or right after death
Accursed if don't agree — it became official, infallible Church dogma in 1950 and it must be believed, otherwise you have committed heresy and are accursed
Assumption Purpose — Mary's sinless body should not suffer decay in the grave, and the assumption gives people hope of their own future bodily resurrection into heaven

Protestant view — Assumption of Mary

Mary's Assumption "no" — the Bible doesn't say when, how, or where she died and was buried, which makes Mary's Assumption pure speculation relying on Catholic Tradition
Protestants accursed? — Catholics view Protestants or anyone as accursed (anathema) who don't believe in the Assumption of Mary
Assumption Purpose "none" — Protestants don't elevate Mary since the Bible doesn't say she was a perpetual virgin, or sinless her whole life, or assumed up to heaven

Authority: Pope / Scripture / Tradition

Catholic view of Authority

Leadership by the Pope "highest" — Catholics have created a hierarchical structure where the Magisterium (Pope and Bishops) interpret scripture and tradition. Peter was the first Pope (Roman bishop) in an unbroken line of successor Popes who have supreme authority over the church.
Pope is infallible — speaking from the chair (ex cathedra)
Scripture "lower" — scripture is below the leadership since they are the only ones to interpret it
Tradition "lower" — tradition is below leadership since it develops over time and may become official doctrine or dogma equal with scripture when determined by leadership

Protestant view of Authority

Leadership by Elders — Protestants believe in plurality of elders or overseers described in the Bible. They don't believe in a singular, supreme leader of the church. They don't believe that Peter was the first Pope, or that there are successor Popes.
Scripture "highest" — the highest authority rests with God-breathed, infallible Scripture, not man
Tradition "lower" — tradition is only what the disciples wrote down or what they passed down orally, not what later church fathers decided was tradition

Peter — the first Pope?

Catholic view of Peter as Pope

Peter as Pope "yes" — Catholics say Peter had supreme authority over all the other apostles and the church
Popes "created later" — The idea of a Pope with supreme authority came centuries after Peter
Pope is Dogma (1870) — The Pope's supreme authority developed over time, but became official dogma in 1870 and included papal infallibility

Protestant view of Peter as Pope

Peter as Pope "no" — He was an important leader, but was never given supreme authority over the church
Popes are "not biblical" — Nowhere does the Bible describe a supreme leader, only elders (plural)
Protestants Accursed? — Catholics say if you don't believe in the supreme authority of the Pope over the church, you are anathema (accursed)

Peter as Pope — Peter's View

Catholic — Peter's view of himself
Catholics rely on Jesus' statements.

Peter never elevated himself to a supreme authority

Protestant — Peter's view of himself
Peter never elevated himself to supreme authority like the Pope.

I’m just "an apostle of Jesus Christ", not “the” apostle
I’m just "your fellow elder" not a supreme elder
Peter warns fellow elders not to lord it over others
I’m "a bond-servant of Christ", not an exalted person
Peter told Cornelius, don’t bow to me, "I too am just a man"

Peter as Pope — Disciples' View

Catholic — disciples' view of Peter as Pope
A few implications can be drawn from the Bible

Peter was the leading disciple who preached at Pentecost
Peter's name is first on a list of disciples

Protestant — disciples' view of Peter as Pope
The disciples didn’t think Peter was the greatest in the kingdom.
If Peter was superior to them —

Why would the 12 disciples ask Jesus who was the greatest in the kingdom?
Why would James and John ask Jesus to sit in a place of honor on the left and right of Jesus in glory?
Why did James preside over the Jerusalem council and not Peter?
Why was Peter being sent by other apostles to Samaria, rather than being in charge?
Why would Paul say he was not inferior to any apostles if Peter outranked him?

Peter as Pope — Bible's View

Catholic — Bible's view of Peter as Pope
Implications are drawn from the Bible

Jesus named Peter as "this rock" to build his church — according to Catholic interpretations, but opinions vary
Jesus gave Peter the "keys to the kingdom" — to bind and loose
Jesus told Peter to "feed my sheep"

Protestant — Bible's view of Peter as Pope
Does the Bible elevate Peter to a supreme leader? No. The Bible says:

Christ is the foundation of the church — not Peter
Christ is the chief cornerstone of the church — not Peter
Christ is the head of the church — not Peter
There are 12 equal thrones in heaven for the original apostles — not a special one for Peter
There are 12 equal foundation stones in heaven named for the original apostles — not a special one for Peter
Equal authority was given to all the disciples to “bind and loose” — not just Peter
"This rock" to build the church upon — is more likely the confession of faith, "You are the Christ" by all believers
The Bible describes church elders (plural) — and never a singular leader

First-century churches were led by elders, who also were referred to as overseers or bishops. They were never led by a singular leader.

Evidence of Peter in Rome?

Catholic — Peter as leader of Rome
Catholics claim Peter:

Pastored a church in Rome
Died and was buried in Rome
Called "Bishop of Rome" or "Roman Pontiff" (the Pope)

Protestant — Peter as leader of Rome
There is scant biblical evidence of Peter ever being in Rome.

No visits or pastoring in Rome — the Bible never mentions Peter in Rome or pastoring a church there
Peter not mentioned in Romans — Paul addressed 28 people in the book of Romans, but never Peter
Paul said he wouldn't build on another's foundation
Peter never visited Paul in prison in Rome — despite Paul writing four books of the Bible from prison
Peter is not mentioned in Paul's last letter from Rome — to Timothy where he greets 10 people, but not Peter
Death of Peter and Paul — the Bible doesn't specify where or how both died, but tradition and historical evidence points to both being martyred in Rome (Peter crucified upside down; Paul beheaded)

An argument from silence in the Bible doesn't prove Peter was never in Rome, but it appears if anyone was to be elevated to a foundational, supreme leader in Rome, it would have been Paul.

Pope — Forbidden to Marry

Catholic views

Not allowed to marry — the pope, bishops, and priests
Why marriage forbidden? — to stem corruption

Protestant views

Peter was married — if he was the first pope, why forbid successor popes from marrying
Forbidding marriage is unbiblical — Timothy warned about false teachers who forbid marriage
Paul said get married — if you can't control your passion
The Bible says marriage is good — it provides companionship, receives blessings, and is held in honor
Leaders, if married, are to be the husband of one wife

The take-home point — follow the Bible

Watch out for those who add things to scripture

Focus on what the Bible says.

If the Bible says salvation is by faith alone, don't add works.
If the Bible doesn't say to pray to Mary, then pray to the Father like the Bible teaches.
If the Bible only mentions elder(s) plural as church leaders, don't elevate one person to supreme authority like the pope.

As Catholics read through their own doctrines, they may struggle to agree with a few of them. If one doesn't agree with all the dogmas of the Roman Catholic Church, then they are considered outside the church.

The gap between Catholicism and Protestantism could almost be boiled down to "faith plus works" or "faith alone." Protestants rely on the Bible, which says that we are saved by God's undeserved mercy, not by any good works we can contribute to the process.

Paul wrote that Jesus,

"Saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of the regeneration and renewing by the Holy Spirit" (Titus 3:5).

If you have relied on your faith and your good works to get you into heaven, then consider agreeing with Jesus that you are saved according to His mercy alone. Trust in Jesus Christ as your savior, today!

You can learn more about Salvation on our Salvation page here.

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Catholic and Protestant differences in beliefs

Read about Catholic and Protestant differences in salvation, faith, works, venial and mortal sins, purgatory, sacraments, indulgences, Virgin Mary, Peter the Pope, and more all within a single article.

What do Catholics and Protestants agree on?

Before we start, let's look at some points of agreement

Salvation — what must you do to be saved?

Protestants: 1. Faith in Jesus alone (resulting in good works)

Catholics: 1. Faith in Jesus 2. Good works 3. Sacraments

The Most Important Question: How Do You Get to Heaven?

The Protestant View: Faith Alone

The Catholic View: Faith Plus Works

Summary: Why Salvation Differences Matter

The Five Solas are rejected by Catholics

Protestants believe in Grace alone, Faith alone, Christ alone, Scripture alone, and Glory to God alone

Heaven — how does the path differ between Catholics and Protestants?

Catholic Path:

Infant Baptism: Washes away original sin

Venial (Lesser) Sins: Send you to purgatory, then heaven

Mortal (Grave) Sins: Send you to hell

Good Works: Reduce purification in purgatory

Protestant Path:

Faith in Christ Alone: Sends you to heaven

Rejection of Christ: Sends you to hell

What are Catholic venial and mortal sins?

Venial sins are non-deadly (send you to purgatory)

Mortal sins are deadly (send you to hell)

What is purgatory, and is it Biblical?

According to Catholics, purgatory is a place of purifying fire used to burn off venial sins before a soul enters heaven

The Catholic solution to sin: The Sacraments

The Catholic Church teaches that the sacraments are necessary for salvation

Infant Baptism: Does It Save?

Catholics say yes

Protestants say no

Catholic Eucharist vs. Protestant Communion?

Is it Jesus' real body and blood, or is it symbolic?

What are Indulgences, and are they Biblical?

Catholics — indulgences reduce punishment in purgatory

Protestants — reject indulgences and purgatory

Catholics pray to Mary — is it Biblical?

Catholics say yes

Protestants say no

Catholics say Mary was sinless her whole life — is it Biblical?

Catholics believe Mary and Jesus were sinless

Protestants believe only Jesus was sinless

Catholics say Mary was a virgin her whole life — is this biblical?

Protestants disagree since Mary had children

Catholics say Mary was assumed up to heaven — is it biblical?

Was Mary so holy that she was taken up to heaven at the end of her life — Assumption of Mary?

Supreme authority differs substantially between Catholics and Protestants

Catholics: 1. Pope and Bishops 2. Scripture 3. Tradition

Protestants: 1. Scripture

The Vatican says, if you deny Peter as the first pope, you are accursed

Peter is the first in a long line of popes

Reasons why Peter was not the first pope and why there are no popes in the Bible

Christ is the head of the church, not Peter

Peter himself never claimed a superior title, rank, or privilege over the other apostles

Peter was a leader, but not the head of the church

Jesus and the other disciples didn’t treat Peter with pope-like superiority

Five more reasons why Peter wasn't the first pope

If Peter was superior, why would the 12 disciples ask who was the greatest in the kingdom?

If Peter was superior, why would James and John ask to sit in a place of honor on the left and right of Jesus in glory?

If Peter was superior, why did James preside over the Jerusalem council and not Peter?

If Peter was superior, why was Peter being sent by other apostles to Samaria, rather than being in charge?

If Peter was superior, why would Paul say he was not inferior to any apostles?

Jesus, the apostles, and Paul never viewed Peter as superior

If Peter was the first bishop ("pope") of Rome, why is there scant evidence of Peter in Rome?

Paul figured prominently in Rome, not Peter

Did Jesus build his church on Peter the rock?

Catholics say the church was built on Peter — the rock

Why is the pope not allowed to marry if Peter was married?

Forbidding marriage is unbiblical

Are Catholics and Protestants united despite their differences?

There has been a recent movement called the ECT (Evangelicals and Catholics Together) to create more unity

Summary of Catholic and Protestant views

Salvation—Mary—Authority—Pope

Agreements between Catholics and Protestants

Virgin Birth: Jesus conceived in Mary's womb by the Holy Spirit, not a human father

Trinity: One God, but three persons (Father, Son, Holy Spirit)

Deity of Christ: Christ had two natures (human and divine)

Sinlessness of Christ: Jesus was sinless his entire life

Christ was crucified: Jesus died for human sin

Protestants:
1. Faith in Jesus alone (resulting in good works)

Catholics:
1. Faith in Jesus
2. Good works
3. Sacraments

Catholics:
1. Pope and Bishops
2. Scripture
3. Tradition

Protestants:
1. Scripture

Examples of Penance
- Making the sign of the cross
- Reciting the Rosary
- Adoring the Eucharist
- Visiting stations of the cross, and many more

No Penance — not biblical since good works can't make up for our bad works (sin), but we still should perform good works to let our light shine and glorify God

Baptism Timing — typically soon after salvation, although some denominations baptize infants

Timing — weekly, monthly, quarterly, etc., but exact timing is unspecified in the Bible

Catholic view of the Sacraments
The sacraments are the ordinary and necessary means to impart saving grace to believers beginning with baptism.

Communion (Eucharist) — salvation and initiation

Protestant view of the Sacraments
Jesus instituted only two sacraments in the Bible, sometimes called ordinances, and they do not impart salvation.

Mary an Intercessor — Mary and the saints intercede for us as well as Jesus and the Holy Spirit