By Pastor Nick Bibile
Yes. Many people are unaware that there is a distinction in terms of usage.
The word catholic (lowercase) historically means universal or general. In the early centuries of Christianity, believers often referred to the church as the “catholic church,” meaning the universal body of Christ—not a specific denomination.
The term Roman Catholic, however, refers specifically to the church centered in Rome under the authority of the Bishop of Rome (the Pope).
The early Christian church—often simply called “Christian” or “catholic”—faced severe persecution under the Roman Empire. Believers were imprisoned, tortured, and executed for their faith.
A major shift occurred during the reign of Constantine the Great (A.D. 313), who issued the Edict of Milan, granting religious tolerance to Christians. Christianity moved from being persecuted to being publicly accepted. Churches were built, and clergy received certain privileges.
Later, under Theodosius I (late 4th century), Christianity was declared the official religion of the Roman Empire. This union of church and state led to significant changes: church membership became widespread, including among those not genuinely converted.
From a critical Protestant perspective, this period marks a gradual shift in which the church became more institutional and political in structure.
The word pope comes from a term meaning “father.” In Roman Catholic usage, it refers to the Bishop of Rome, who is regarded as the spiritual leader of the church.
The Roman Catholic Church teaches that Saint Peter was the first Pope.
However, historically, the title “Pope” developed over time. It was not formally and exclusively applied to the Bishop of Rome until centuries later. For example, Gregory I (6th century) rejected the title in a certain sense, while Boniface III (early 7th century) is often associated with its formal adoption.
From a biblical perspective, some point out that Peter was corrected publicly by Paul the Apostle:
“But when Peter came to Antioch, I opposed him to his face, because he stood condemned.” (Galatians 2:11)
This is often used to argue against the idea of personal infallibility.
The key passage is Matthew 16:18:
“You are Peter, and on this rock I will build my church…”
Some interpret this as Christ building the church on Peter himself.
Others argue that the distinction in Greek between Petros (a stone) and Petra (a large rock) points instead to Peter’s confession—that Jesus is the Christ—as the true foundation.
Yes. Several passages affirm this:
“The Rock was Christ.” (1 Corinthians 10:4)
“The rock of my salvation.” (Psalm 89:26)
Scripture teaches clearly:
“For no one can lay a foundation other than that which is laid, which is Jesus Christ.” (1 Corinthians 3:11)
Christ Himself is the ultimate foundation.
Jesus says:
“I will give you the keys of the kingdom of heaven…”
Keys symbolize authority to open and close—often understood as the proclamation of the gospel.
Peter played a significant role in this:
To the Jews (Acts 2)
To the Gentiles (Acts 10)
However, this authority is also extended to the other apostles and, by extension, to the church’s mission to proclaim the gospel.
Scripture ultimately attributes final authority over life and death to Christ:
“I have the keys of Death and Hades.” (Revelation 1:18)
This language appears again in Matthew 18:18, in the context of church discipline.
It indicates the authority given to the church to uphold truth, correct sin, and maintain order—not authority limited to one individual, but exercised within the gathered body.
In his own writing, Peter identifies himself as an apostle and a fellow elder:
“I exhort the elders among you, as a fellow elder…” (1 Peter 5:1)
There is no explicit claim to a unique supreme office.
The Bible is direct:
“He is the head of the body, the church.” (Colossians 1:18)
“Christ is the head of the church.” (Ephesians 5:23)
Christ alone is the head of His church.
Scripture again points clearly to Christ:
“When the Chief Shepherd appears…” (1 Peter 5:4)
Jesus teaches:
“Call no man your father on earth, for you have one Father, who is in heaven.” (Matthew 23:9)
This is often understood by Protestants as a warning against assigning ultimate spiritual authority or titles that belong uniquely to God.
These points highlight key differences in how Roman Catholicism and Protestant traditions understand authority, leadership, and the nature of the church.