The Pope and the Gospel: Why I left Rome for the Cross

No Longer My Pope

Yesterday, the world watched as a new pope was selected by the conclave. For over a billion Catholics, it was a moment of reverence and celebration, the appointment of a new spiritual leader, a new head of the Church. At one point in my life, that would have been me, watching on with joy and eager excitement. I was raised Catholic and formed in reverence by the traditions of its faith. It was actually a parish priest who played a significant role in guiding my spiritual journey during my formative years, and at one point, I thought I might be called to the priesthood.

Over time, something began to shift, though. Not because of any bad experiences, In fact, I am forever grateful for how God, in his providence, used that season of my life. No, my departure came as a result of a growing hunger for the Word of God. As I began reading the Scriptures for myself, I encountered doctrinal differences that I could no longer ignore. These differences weren’t about preference or tradition, but they struck at the core of the gospel itself.

The Reformation and the Doctrines That Shaped It 

To understand these differences, it’s helpful to look back at a point in history known as the Reformation. The Reformation was sparked by a deep dissatisfaction with certain practices and doctrines within the Catholic Church. One of its central figures, Martin Luther, a Catholic priest and monk, became increasingly troubled by the Church’s teachings on salvation and its restriction of access to Scripture. At the time, the Bible was only available in Latin and kept out of the hands of ordinary people. Luther believed that if people could read the Bible for themselves, they would see the gospel clearly, salvation by grace through faith in Christ alone.

Alongside other reformers like John Calvin, Luther helped recover the foundational truths of sola scriptura (Scripture alone) and sola fide (faith alone). These, along with sola gratia (grace alone) and solus Christus (Christ alone), became the cornerstones of Reformation theology. For Luther and others, the central issue was how a person is justified before God, by grace through faith in Christ alone, according to Scripture, not by works or the traditions of the Church.

At the time, I knew nothing of church history and was not persuaded by apologists for either side. It was my naive efforts as I dug deeper into Scripture that revealed inconsistencies between the word and several Catholic doctrines that stood in stark contrast to the biblical gospel. These doctrines were not mere theological quirks, they represented significant differences about the nature of salvation and the role of the Church. Let’s explore a few of the key issues that led me to reevaluate my faith.

What Divides: Doctrinal or Foundational?

Many disagreements between Protestants and Catholics fall into the category of secondary or tertiary issues, what some call “open-hand” doctrines. These include things like church governance, end times views, or specific liturgical practices. These are areas where believers can lovingly disagree while remaining in fellowship.

But when it comes to the fundamentals of the faith, who God is, what is wrong with humanity, and how salvation is received, Scripture draws a clear line. In these areas, unity is not just difficult, it becomes impossible if the truth of the gospel becomes compromised. Let’s explore three of the most significant doctrinal divisions, all of which became unavoidable for me in my personal journey.

Before we do, however, I want to be clear from the outset: I do not believe Catholics are outside the bounds of grace. There are many faithful men and women within the Catholic Church who have genuinely surrendered their lives to Jesus Christ and trusted in Him as Savior. Salvation is not the exclusive property of one denomination. God works through hearts, not institutions. This blog is not a critique of Catholic individuals, but rather an exploration of several doctrinal teachings of the Catholic Church that I believe depart from the core truths of Scripture.

1. Papal Infallibility: Where Should We Turn for Truth?

In light of the newly elected pope, it is fitting we begin with what the Catholic Church teaches about the nature of the pope. The Church teaches that when the pope speaks ex cathedra (from the chair of Peter) on matters of faith and morals, he is infallible. This doctrine was defined at the First Vatican Council in 1870.

The Catechism states:

“The Roman Pontiff... enjoys this infallibility in virtue of his office, when, as supreme pastor and teacher of all the faithful... he proclaims by a definitive act a doctrine pertaining to faith or morals.” — CCC 891

The last time a pope spoke ex cathedra was in 1950, when Pope Pius XII declared the Assumption of Mary to be dogma in his apostolic constitution Munificentissimus Deus. He stated that “the Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory.” This was only the second time in history that a pope had officially invoked infallibility in this way. The first, in 1854, came when Pope Pius IX declared the Immaculate Conception of Mary, also a Marian doctrine, to be an essential belief of the Church. Both declarations remain significant theological differences between Roman Catholicism and Protestant Christianity, which we’ll deal with below.

In the early church, no single bishop held this level of authority. While the bishop of Rome was respected, the idea of papal supremacy and infallibility evolved over time. Even Augustine, one of the most influential church fathers, made it clear that his writings were subject to correction by Scripture and the broader church.

The Catholic defense of infallibility often draws on Matthew 16:18: “You are Peter, and on this rock I will build my church.” But this passage, when rightly interpreted, speaks to Peter’s confession as the rock by which Jesus would build his church, not to papal succession or infallibility. In fact, Peter himself is later rebuked by Paul in Galatians 2 for compromising the gospel, a clear demonstration that even the apostles were fallible.

Evangelicals believe that while church leaders should be respected, they are not infallible. The final authority rests not in a man, but in the Word of God. Scripture would say of itself:

“All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness.” - 2 Timothy 3:16

The infallibility of any one man stands in contrast to the Bible’s witness about the fallibility of even the apostles. This is why Scripture alone is our final authority.

2. Purgatory: A Cut at the Heart of the Gospel

One of the primary issues for me was the doctrine of purgatory. According to Catholic teaching, purgatory is a temporary state of purification for souls who are destined for heaven but need to undergo further cleansing for their sins.

The Catechism of the Catholic Church explains:

“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

“The Church gives the name Purgatory to this final purification of the elect... The tradition of the Church, by reference to certain texts of Scripture, speaks of a cleansing fire.” — CCC 1031

This concept, however, has no clear basis in the teachings of Jesus or the apostles. Historically, the earliest inklings of purgatory appear in the third century through Origen, who speculated about post-death purification. Pope Gregory “the Great” (c. 593 AD) was the first to explicitly describe a purgatorial fire, but it wasn't until the Second Council of Lyon (1274) and the Council of Florence (1439) that the doctrine was formally defined. Then at the Council of Trent (1545–1563) this doctrine was fully affirmed as a response to Protestant challenges.

Evangelicals reject purgatory because it suggests Christ’s work on the cross was insufficient and contradicts what Scripture clearly teaches.

“For by a single offering he has perfected for all time those who are being sanctified.” - Hebrews 10:14

“To be absent from the body is to be present with the Lord.” -  2 Corinthians 5:8

Purgatory  undermines the sufficiency of Christ's atonement. If Jesus’ sacrifice paid the debt for all our sin, there is no need for post-death purification.

3. Mariology: From Humble Servant to Heavenly Queen

Catholics argue that they do not worship Mary, but honor her. However, the titles and roles ascribed to her often reflect more than mere honor. Terms like “Queen of Heaven,” “Co-Redemptrix,” and “Mediatrix” suggest a role far beyond what Scripture allows and in many instances contradicts Scripture’s own teaching.

Historically, the doctrine of Mary’s elevated role developed slowly. The Council of Ephesus (431) affirmed her as Theotokos ("God-bearer") in an effort to defend the divinity of Christ, not to promote her as a redeemer. However, over time, devotional language and practices intensified. The Immaculate Conception was declared dogma in 1854 (by Pope Pius IX), and the Assumption of Mary into heaven was declared in 1950 (by Pope Pius XII) under the doctrine of ex cathedra. While Vatican II stopped short of officially calling Mary “co-redemptrix,” many theologians used that language, and Lumen Gentium refers to her unique cooperation in salvation history.

Evangelicals honor Mary as the chosen mother of Jesus, simultaneously understanding that God demonstrates a pattern of using unworthy vessels to demonstrate His glory. We do not believe she intercedes on our behalf nor do we pray to her. Scripture teaches:

“For there is one God and one mediator between God and men, the man Christ Jesus.” - 1 Timothy 2:5

“Let us then with confidence draw near to the throne of grace.” -  Hebrews 4:16

In seeking a mediator apart from Jesus, we unintentionally ascribe attributes like omnipresence or the ability to hear prayers from all over the world, suggesting deistic qualities that belong to God alone. While Mary is to be honored, she is not to be exalted beyond Scripture’s witness. She appears in Scripture to be a faithful saint who died, was justified by the cross of Jesus Christ, and awaits the redemption of all things.

Additionally, one must ask why we would choose to seek a mediator apart from Christ, when children of God have had the way opened through the only true mediator, Jesus Christ.

Truth Over Unity

Some argue that the differences between Catholicism and evangelicalism are simply matters of perspective, that we should prioritize unity over doctrine. But history has shown us that unity cannot be pursued at the expense of truth. The Reformation itself was a painful but necessary response to the perceived distortion of the gospel within the Catholic Church. Unity is important, but it should never be pursued at the cost of compromising the truth of the gospel. While I want to be gracious to my Catholic brothers and sisters. The Apostle Paul was quite direct in his warning.

“But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed.”
— Galatians 1:8–9 (ESV)

The Church may strive for unity, but when it departs from the foundational truths of the Bible, that unity is fractured. The reformers were not seeking division for division’s sake, but they were willing to stand firm on the gospel, even if it meant separating from the Church they had once called home.

A Final Word of Grace and Prayer

As we continue to watch events unfold, including the election of a new pope, it’s essential that we, as Christians, remain committed to the truth of Scripture. Our unity must be built on the foundation of God’s Word, and in the areas where Scripture is clear, we must be willing to stand firm, even if it means a difficult path.

For me, that path was deeply personal and at times painful. I wrestled for a long time with the fear that leaving the Catholic Church meant leaving behind my access to God. I had been taught that the Church was the only mediator between man and God, and to step away felt like spiritual abandonment. But in time, I came to see that it is Christ, not any institution, who gives us access to the Father. That realization, though difficult, was freeing.
I’ve written this not to stir division, but to bring clarity. And in that clarity, to extend grace. I know many Catholics who love Jesus deeply. I also know that the doctrines we’ve discussed here are not minor. They shape where we turn to for the ultimate truth, how we understand salvation, and who we turn to in moments when we need hope.

So, let us walk in grace and in truth. Let us pray for our Catholic friends and family. Let us pray for the new pope. And most of all, let us continue to lift high the name of Jesus, our only mediator, our only Savior, and our only hope.

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