Tuesday, November 11, 2025

“Catholics Have a Pope Problem”?

You can watch the referenced video here:
👉 Catholics Have a Pope Problem – Justin Peters

“Catholics Have a Pope Problem”? Reflections on Truth, Misunderstanding, and the Papacy

By Christopher M. Forte

Introduction

A recent video by Protestant apologist Justin Peters titled “Catholics Have a Pope Problem” has reignited a familiar debate over the papacy—its origins, authority, and supposed contradictions. The charge is not new: that Catholics vest too much in one man, that popes have contradicted themselves, that the entire system is unbiblical, and that the scandals and sins of individual popes undermine the Church’s claim to divine protection.

Yet these accusations often rest on a misunderstanding of what Catholics actually believe. The papacy is not a cult of personality. It is a divinely instituted office of service, grounded in Scripture and history, whose authority is carefully defined and limited. The Church does not claim that the pope is always right, or that he never sins, or that every word he utters is doctrine. What it teaches—what it has always taught—is that Christ established a visible center of unity for His Church, and that the successor of Peter bears that responsibility until the end of time.

The Nature of the Papal Office

At its heart, the papacy is an office of unity and continuity. The First Vatican Council (1870) defined the pope as the “perpetual and visible source and foundation of unity of both the bishops and the whole company of the faithful.” That definition, reaffirmed and nuanced by the Second Vatican Council, portrays the papacy not as a rival to the bishops but as their guarantor of communion.

This primacy is rooted in Christ’s words to Peter: “You are Peter, and upon this rock I will build my Church… I will give you the keys of the kingdom of heaven” (Matthew 16:18–19). From the earliest centuries, the Church at Rome held a unique role in preserving orthodoxy and maintaining unity among local churches. By the second century, St. Irenaeus of Lyon could write that “every Church must agree with [Rome], on account of its more excellent origin.” That statement predates the rise of medieval papal politics by nearly a thousand years.

The pope, therefore, is not the master of the Church but its servant—servus servorum Dei, the “servant of the servants of God.” His authority exists for the sake of the flock, not for self-exaltation. The Catholic vision of leadership is cruciform: to lead is to serve.

Infallibility: What It Is—and Is Not

Few doctrines are more misunderstood than papal infallibility. Defined solemnly at Vatican I, the term does not mean the pope is incapable of sin or error in everyday matters. It applies only in very limited circumstances—when the pope, acting as universal shepherd, defines a doctrine of faith or morals to be held by the entire Church (ex cathedra).

This protection of truth is not about the pope’s personal intellect or sanctity; it is about Christ’s promise that “the gates of hell shall not prevail” against His Church. Infallibility ensures that the Church will never formally teach error as truth. It is, in effect, a negative safeguard: not a guarantee of brilliance, but a guarantee of preservation.

In most other instances, papal teaching is authoritative but not infallible. Catholics owe it “religious submission of intellect and will,” meaning a respectful openness and presumption of trust—but not the absolute assent reserved for infallible pronouncements. The Church even acknowledges that theologians may wrestle with difficulties, as outlined in the Vatican document Donum Veritatis, which encourages honest inquiry conducted within faith and communion.

Historical Challenges and “Bad Popes”

History, of course, records popes who have failed in virtue and judgment. Some were negligent; a few were scandalous. The case most frequently cited is that of Pope Honorius I (7th century), condemned after his death for failing to suppress the Monothelite heresy. Yet Honorius never issued a formal definition of doctrine. His fault was one of omission, not of teaching heresy ex cathedra.

This distinction—between personal failure and official teaching—lies at the core of the Church’s understanding. The charism of infallibility protects the office, not the man; the divine promise extends to the papal magisterium when exercised under its defined conditions, not to every private opinion or political decision.

If anything, the existence of corrupt or weak popes throughout history underscores the Church’s divine preservation. No merely human institution, sustained for two millennia by sinners, could have maintained doctrinal coherence without the quiet assistance of grace.

Development and Continuity

Another common charge is that popes “contradict” each other. In truth, Catholic theology distinguishes between doctrine (truths revealed by God) and discipline (practices subject to change). The Church’s understanding of truth develops organically, deepening over time without altering its essence—much as an oak tree unfolds from an acorn.

This is the insight of St. John Henry Newman’s Essay on the Development of Christian Doctrine. Apparent shifts—whether in liturgy, prudential judgment, or emphasis—reflect the Church’s engagement with new contexts, not reversals of belief. To the Catholic mind, faith and reason move together through history, guided by the same Spirit who breathed life into the Church at Pentecost.

Christ, Not the Pope, Is the Head of the Church

Another frequent misunderstanding is that Catholics “replace Christ with the pope.” In reality, the pope is the Vicar of Christ, not His substitute. Christ remains the true Head of the Church; the pope serves as His visible representative in time. The distinction is crucial. The pope guards the faith; he does not create it. His authority is ministerial, not absolute.

The Church’s constitution is, by design, both human and divine—visible yet spiritual, earthly yet guided by the Holy Spirit. The papacy, with all its human frailty and supernatural resilience, embodies that mystery.

Conscience, Obedience, and Faith

Catholics are not called to surrender their conscience. The Church upholds the primacy of conscience rightly formed—conscience that listens to truth, not one that invents it. When Catholics struggle with certain teachings, they are invited to seek understanding within the Church, not apart from it. Authentic faith is not blind compliance but faithful reasoning, animated by trust in God’s guidance.

My Perspective

I write not as a theologian but as a believer—a Catholic who loves his faith and refuses to let media caricatures or superficial polemics distort its meaning.

The mainstream and Protestant critics alike often attack a straw man: a cartoon version of Catholicism in which the pope is portrayed as a mini-deity or dictator. But Catholics believe something far more nuanced and beautiful: that Christ gave Peter a unique mission to strengthen his brethren, and that this mission continues through his successors—not because they are perfect, but because God is faithful.

Why It Matters

The papacy remains one of the most visible and misunderstood aspects of Christianity. Its endurance through empires, wars, schisms, and scandals is itself a kind of miracle. It stands as a paradox: an office borne by frail men yet upheld by divine promise.

If critics wish to challenge Catholicism, let them do so on its real claims, not on distorted assumptions. Let them read Pastor Aeternus, Lumen Gentium, and the Catechism. Let them study history with honesty and charity. For truth does not fear scrutiny—it only suffers from misrepresentation.

Conclusion

The pope is not the problem. Misunderstanding is. The Church’s claim is bold but simple: that Christ did not leave His people orphaned. He established a visible shepherd to preserve unity and faith until His return. That claim is not about politics, personality, or perfection. It is about fidelity—to Christ, to Scripture, and to history.

In an age of noise and confusion, this truth still whispers: the gates of hell shall not prevail.

🔍 FAQ — Addressing common objections

Q: “But many popes have acted badly—doesn’t that show the system fails?”
A: Moral failure is regrettable and real—but the charism of the office (primacy/infallibility) is distinct from the personal holiness of each pope. The system’s reliability relies on the official conditions being respected, not on flawless individuals.

Q: “Isn’t the idea of the pope infallible just medieval?”
A: No. Catholic teaching claims biblical roots (Mt 16:18–19; Jn 21), busy in the early Church (e.g., Irenaeus 180 AD), and formally defined only after thorough argumentation at Vatican I. The fact of Rome’s primacy isn’t medieval invention—it was recognized from early on.

Q: “Why do Catholics call the pope ‘Holy Father’ or ‘Vicar of Christ’ if that sounds like worship?”
A: Titles can mislead. Catholics distinguish adoration (to God alone) from honour (to humans). The pope functions as visible unity-figure. The titles express office, not divinity. Christ remains Head of the Church.

Q: “What happens when a pope makes a non-infallible statement I disagree with?”
A: Catholics must obey teachings insofar as they are authentic magisterium, but non-infallible teachings may invite respectful dissent, ongoing study, and theological dialogue—not automatic rejection.

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Tuesday, November 11, 2025