A New Pope: 10 Convictions That Divide Protestants And Catholics

After just two days and four secret ballots in the Sistine Chapel, the College of Cardinals elevated Chicago-born Robert Francis Prevost to the See of Peter as Pope Leo XIV—an outcome that underscores the doctrinal rifts at the heart of Christendom and the enduring reasons for our divide. Although Catholics and Protestants often use similar words and phrases, the meanings they attach to those terms are profoundly different. 

Here are ten doctrinal fault lines that explain why true unity remains out of reach: while we can—and should—show mutual respect, we cannot pretend these convictions don’t exist. It’s the perfect moment to re-examine what you believe and why. Here are ten important distinctives that remain vital to one's faith and how they differ between the faith groups:

Catholic position: Scripture and Sacred Tradition together form the deposit of faith, interpreted by the Magisterium to preserve doctrinal unity. The Church teaches that without Tradition, many truths of the faith would remain hidden or misunderstood.

Protestant conviction: Sola Scriptura insists the Bible alone governs faith and practice. By elevating Scripture above human traditions, we safeguard against the risk that teachings developed over centuries could drift from God’s original revelation.

Catholic position: Justification is infused by grace, then sustained by faith and cooperative works through the sacraments, culminating in final sanctification. This process emphasizes a lifelong cooperation with God’s grace, where human effort and divine provision work in tandem.

Protestant conviction: Sola Fide teaches that we are declared righteous solely through faith in Christ’s atoning work (Ephesians 2:8–9). Any attempt to add human merit to this declaration risks undermining the sufficiency of Christ’s sacrifice and the assurance it provides.

Catholic position: A distinct, apostolic priesthood—conferred through Holy Orders—acts in persona Christi, especially in celebrating the Eucharist. This clerical hierarchy is seen as a safeguard for doctrinal integrity and sacramental validity across generations.

Protestant conviction: The priesthood of all believers (1 Peter 2:9) means every Christian has direct access to God through Christ, can pray, serve, and steward Scripture without sacerdotal intermediaries. This democratization of ministry encourages every believer to use their gifts for the edification of the whole body.

Catholic position: Seven sacraments are channels of grace instituted by Christ, necessary for sanctification and growth in holiness. Each sacrament marks a milestone in the believer’s spiritual journey, from birth (Baptism) to final union with the Church (Anointing of the Sick).

Protestant conviction: Baptism and the Lord’s Supper are ordinances—symbolic acts of obedience that commemorate Christ’s work and strengthen the believer’s faith, without conferring saving grace in themselves. Far from diminishing their importance, this view magnifies the power of the Word and the Spirit in each believer’s heart.

Catholic position: The Pope, as Peter’s successor, holds supreme teaching authority and, under defined conditions, may speak infallibly on faith and morals (ex cathedra). This doctrine aims to provide a clear, unbroken line of doctrinal certainty for the global Church.

Protestant conviction: While honoring pastoral leadership, we reject any human infallibility. By subjecting all teachings to the scrutiny of Scripture, we ensure that no single person or office can override the living, breathing testimony of God’s Word.

Catholic position: Mary and the saints intercede for believers; devotions honor their example and seek their prayers. This practice flows from a belief in the “communion of saints,” where the Church triumphant and militant intercede on one another’s behalf.

Protestant conviction: Christ alone is our Mediator (1 Timothy 2:5). While we revere the faithfulness of Mary and the saints, we uphold that every prayer and petition goes directly to the Father, filtered only through the high priesthood of Christ Himself.

Catholic position: In the Mass, bread and wine literally become Christ’s body and blood (transubstantiation), though accidents remain. This mystery underscores the belief that Christ’s sacrifice is made present on the altar in an unbloody manner.

Protestant conviction: Views range from sacramental union (Lutheran) to spiritual presence (Reformed) to memorial (Baptist). In each case, the emphasis falls on the Word proclaimed and the Spirit at work, rather than on a physical change in the elements themselves.

Catholic position: Private confession to a priest is necessary to receive absolution and reconcile with the Church. This practice highlights the Church’s role as a visible community that administers Christ’s forgiveness.

Protestant conviction: We confess directly to God (1 John 1:9). Although mutual accountability among believers is encouraged, it remains voluntary and relational, not sacramental—emphasizing Christ’s sole role as our advocate and redeemer.

Catholic position: A centralized hierarchy with the Pope at its summit, followed by bishops, priests, and deacons, ensures global unity. This structure is intended to maintain coherence in teaching and worship across diverse cultures.

Protestant conviction: Polity varies—congregational, presbyterian, episcopal—but authority flows from Christ through local bodies. This adaptability allows each congregation to respond to its context while remaining anchored in biblical oversight and mutual accountability.

Here are five critical areas where Catholic and Protestant eschatologies diverge and so profoundly shape our hope and practice:

Catholic view: Sees one unified Second Coming when Christ returns in glory to judge the living and the dead; there is no separate “snatching away.”

Protestant conviction: Many hold to a distinct rapture—often pre-tribulation—when Jesus will suddenly catch believers up to Himself (1 Thessalonians 4:16–17). This teaching fosters a sense of urgency and expectancy in daily life, reminding us that Christ could return at any moment. It also prompts believers to live holy, watchful lives, since no one knows the precise timing.

Catholic (Amillennial) view: Understands the “thousand years” of Revelation 20 symbolically as the present Church age, during which Christ reigns spiritually from heaven.

Premillennialists expect Christ to return before a literal 1,000-year earthly reign, during which Israel and the Church will share in His kingdom.

Postmillennialists foresee the Gospel’s advance gradually transforming societies into a “golden age,” after which Christ returns.

Amillennialists—like Catholics—hold the millennium as symbolic but often differ on how Old Testament promises to Israel are fulfilled.

These varying timelines affect how believers engage culture: with anticipation of societal transformation, preparation for divine intervention, or steadfast endurance in the “already, not yet” tension.

Catholic view: Interprets tribulation broadly as the manifold trials Christians face throughout history, without insisting on a future seven-year period.

Protestant conviction: Many affirm a literal seven-year Tribulation drawn from Daniel’s 70-weeks prophecy, when God’s wrath is poured out on an unrepentant world. This conviction calls believers to moral vigilance and compassionate evangelism—knowing time is short and many will be reached before the trumpet sounds.

Catholic theology: Often sees the Church as the “new Israel,” inheriting the promises made to Abraham and David without a separate future for ethnic Israel.

Protestant conviction: Especially in dispensational premillennialism, God’s covenant with Israel remains intact: ethnic Israel will be regathered and enter into the land promises in the end-times (Romans 11:25–29). This expectation motivates many to pray for and support Jewish people today, believing it aligns with God’s unbreakable word.

Catholic emphasis: Envisions a final judgment featuring all humanity, with purgatory as a merciful purification for believers not yet perfected.

Protestant conviction: Distinguishes between two judgments:

Bema Seat (Judgment Seat of Christ): Believers are assessed for rewards based on deeds (2 Corinthians 5:10), yet their salvation is secure.

Great White Throne: Unbelievers face condemnation (Revelation 20:11–15).

This dual-judgment framework reinforces the certainty of salvation by faith and the sober reality of eternal consequences, shaping how Protestants preach both mercy and accountability.

These distinctions are far from theoretical—they shape how we worship, live, and anticipate Christ’s return. 

As Protestants, we hold to Scripture alone and faith alone with unshakable resolve—convictions born in the fires of reform and re-confirmed in every generation. Understanding why we disagree so sharply with Rome equips us to articulate our faith boldly and engage in thoughtful dialogue with our Catholic neighbors.