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Martin Luther, rarely one to mince words, wrote in 1537, “…the Pope is the very Antichrist, who has exalted himself above and opposed himself against Christ….”[1] John Calvin also used the language of “Antichrist” to describe the role of the papacy in the Church.[2] In the wake of Pope Francis’s death and the subsequent conclave of Catholic cardinals responsible for electing his successor, we are confronted not only with a significant moment in world affairs, but with deeper questions about truth, authority, and the shape of Christ’s Church. For Reformed Protestants, this is a time to ask: How do we reconcile the ministry of Pope Francis and the role of the papacy with our own convictions about authority in the Church? What role does the Catholic Church play in God’s ongoing work in his Church and in the world?

Pope Francis and The Future of the Papacy

A great deal has been written both evaluating the ministry of Pope Francis and speculating about who might be elected as the next pope. A full recap on either of those subjects is not necessary here, and, ultimately, individual readers can form their own opinions about Pope Francis’s papacy and what direction the Catholic Church should pursue via the election of the next pope. What is clear from perusing the evaluations and predictions is that within and outside of the Catholic Church there are competing visions of what a faithful Church and, thus, a faithful pope should be like. For some, Pope Francis did not push a progressive agenda nearly far enough, given, for example, that the Church still does not admit women to the priesthood or conduct marriages for homosexual couples. For others, Pope Francis was strayed much too far from traditional Catholic doctrine and practice, evidenced in his outreach to LGBTQ+ individuals and his seeming openness to divorced and remarried people receiving the Eucharist. The competing visions of Catholicism are obvious.

These competing visions also will impact who will be elected as the next pope. The conclave’s decision on who to elect as the next pope could act as an affirmation of Pope Francis’s direction for the Catholic Church or as a critical rebuttal that pushes the Catholic Church in a different direction. A candidate such as Cardinal Peter Erdo would almost certainly push the Catholic Church in a more “conservative” or “traditionalist” direction, whereas the election of someone like Cardinal Luis Tagle would clearly double-down on some of the more “progressive” parts of Pope Francis’s papacy. The decision of the conclave with make clear what vision of the Catholic Church the leading cardinals have and, thus, will be enacted in the Catholic Church.

Whether one of these visions of the Catholic Church or an attempt at a “moderate” choice is made is certainly one thing to watch for as the Catholic cardinals gather early in May. Another significant issue is the national and ethnic identity of the next pope. Pope Francis was, famously, the first Latin American pope and the first non-European pope in over 1,000 years. Several of the anticipated candidates to succeed him also come from non-European backgrounds. Will the cardinals prioritize electing a pope from Africa or South America or Asia? Or, will there preference be to return the papacy to a European or, more specifically, an Italian? The Catholic Church reports significant growth in Africa, and a majority of Catholics live in the Americas. Beyond numerical representation, the election of the next papacy will indicate to what extent the Catholic Church places importance on diversity when choosing its next leader.

Reformed-Catholic Relationships and the Papacy

Because Protestant Christians reject that the Catholic papacy has been given ultimate spiritual authority from Jesus handed down through the apostolic succession from Peter, how should Protestants, including Reformed Christians, consider the Catholic Church as a whole and, more specifically, the papacy? Scholars of the Protestant Reformations have observed that original disputes between Protestants and Catholics were primarily over two theological loci: ecclesiology (the Church) and soteriology (salvation). To be sure, real differences remain. Reformed and Catholic Christians think differently about the sacraments, justification, original sin, and, of course, the authority of papacy.

However, Protestants, including Reformed Protestants, then, have had and continue to have much theologically in common with Catholic Christians. For example, Reformed and Catholic understandings of theological doctrines such as the Trinity, Christology, and eschatology are largely held in common. Thus, when considering the relationship between Reformed and Catholic Christians, an important first step is to recognize that we hold many of the basics of Christian belief, as stated in the Apostles’, Nicene, and Athanasian Creeds, in common.

A second important point for Reformed Christians to consider is the ways in which the Catholic Church has reformed since the time of the Reformations. Of course, as with Reformed churches, corruptions and abuses of power tragically remain with the Catholic Church, and the results cause immense harm to victims and to Christian witness. The Catholic Church has, especially since the Second Vatican Council of the 1960s, taken steps to encourage lay piety, work more closely with other Christians, including Protestants, and root out abuse and corruption. The most obvious example of these reforms is the shift to the Mass in the vernacular rather than only in Latin, but other examples abound.

The Reformed tradition also holds to a distinction between the visible and invisible church. The visible church is the physical gathered body of believers. This means, then, that while Reformed Christians might have significant disagreements with the Catholic Church as a visible institution, we can also acknowledge the reality of the invisible church within the Catholic Church. Thus, we may conclude that many Catholic Christians are members of the invisible church, and, thus, these Christians are among God’s elect and are brothers and sisters in Christ.

The opportunity for Reformed Christians is to learn from other traditions within Christianity, including Catholicism. Pentecostal traditions can remind Reformed Christians of the importance of the work of the Spirit; the emphasis on evangelism in Baptist and evangelical traditions offers lessons, as well. Catholic Christianity has gifts to offer, too. The Catholic Church can remind us of the long history of God’s work in the world, a work that spans time and place. The importance Catholic theology gives to the sacraments can help Reformed Christians consider whether we have neglected or undervalued the sacraments as a means of grace in our own churches. If we are open to it, the rich diversity of the body of Christ has much to offer the Reformed tradition, and that includes discussions and engagements with the Catholic Church.

Acknowledging Catholic Christians as brothers and sisters in Christ does not, of course, require us to accept the whole of Catholic doctrine, including the authority and role of the papacy. Similarly, one does not need to agree with everything Pope Francis said or did to respect and honor his role within Christianity. As with all Christian brothers and sisters, Pope Francis was a sinful, fallible man. Because all Christians reflect the painful results of sin, we can appreciate the work of God in and through Pope Francis, nonetheless. Pope Francis’s humility, care for the poor, attention to economic injustices, and environmental concerns are all things for which all Christians should be grateful.

What is indisputable is that, in terms of the visible church, the pope does and will have significant authority and power. In other words, the next pope will be the leader of the world’s approximately 1.4 billion Catholic Christians. As such, all Christians should pray for the leading of the Holy Spirit to direct the conclave to make a wise choice that aligns with God’s will. Trusting in the work of the Holy Spirit, Reformed Christians can disagree with our Catholic sisters and brothers while still praying that God’s kingdom will come, within Catholicism and beyond, as the next pope is elected.

References:

1. Martin Luther, Smalcald Articles, Article IV, Point 10.
2. See, for example, John Calvin, Institutes of the Christian Religion, IV.iii.12.