What are the differences between Catholics and Protestants?

Catholics claim that salvation is secured by faith in Christ plus good works and grace conferred through the seven sacraments of the Church; Protestants reply that salvation is secured through sola fide (faith alone) in Jesus Christ's atoning sacrifice on the cross (see Rom. 3:24; Eph. 2:8,9). Catholics blend justification and sanctification into one process as the believer must work to merit eternal life; Protestants believe God justifies the believer by declaring him or her righteous, and that sanctification is a lifelong process of becoming holy as God works within (see John 17:15‑19; Phil. 2:12,13). Catholics believe they cannot pay for all their sins in this life, and at death they go to purgatory for an undetermined time to be made totally fit for heaven; Protestants, believing they are justified by faith in Christ and nothing else, trust that they will go straight to heaven where sanctification is completed in Christ's presence (see 2 Cor. 5:6‑10; 1 John 2:28‑3:2).

Catholics claim that Scripture and "Sacred Tradition" are equal in authority." Protestants say the Bible is the sole guide for faith and practice (see 2 Tim. 3:16,17; 1 John 5:13). Rome says the magisterium (teaching authority of the Roman Church) has been entrusted to interpret the Bible for Catholics, who are not to interpret it for themselves. Protestants say that individual Christians can trust the Holy Spirit for guidance as they read and interpret the Bible for themselves (see John 5:39; 14:26). Catholicism teaches that Peter was the first pope, and that through apostolic succession other popes have succeeded him, each serving as "vicar of Christ"; Protestants insist the apostles had equal authority and there was no "pope," a word not found in the New Testament (see Matt. 18:18; John 20:23). Catholics teach that the pope is infallible when he speaks "ex cathedra" (lit. "from the chair" or with authority) on matters of faith and morals; Protestants reply that no human being is infallible, and only Christ is head of the Church (see Eph. 1:22; Col. 1:18).

Works then, are very important to the evangelical Protestant and to the Roman Catholic, but each views works differently. Evangelical Protestants believe they are fully justified through faith in Christ and that this naturally leads to the fruit of good works, as they grow in the Christian life as God has planned for them to do (see Eph. 2:8‑10). Catholics, however, do not believe that faith alone provides justification but that they must work for justification all their lives. Catholics, in effect, blend justification and sanctification together as one process.

Today the Catholic Church teaches what was reemphasized at the Council of Trent: For Catholic theologians, to "justify" means to make righteous and holy, therefore, justification and sanctification are considered to be the same process. For the Catholic, faith in Christ is the beginning of salvation and lays the foundation for justification. Then the Catholic builds on that with good works, because "man has to merit God's grace of justification and eternal salvation." Catholics believe that as they do good works, righteousness is infused into them, sin is eradicated and the soul merits heaven.

Just as Protestants rely on sola scriptura (the Bible alone) for a source of final authority and truth, they rely on sola fide (faith alone) for their source of salvation. The Catholic, however, believes that the Christian must rely on faith plus "good works" and God's grace mediated through the Seven Sacraments. These are:

Baptism (see Matt. 28:19), for infants or adults, imparts sanctifying grace and erases original sin. The Catholic believer keeps sanctifying grace only through "spiritual battle" (following the program of good works). Confirmation (see John 14:26) is the completion of baptism, the giving of the Holy Spirit in a fuller outpouring. Children who have been baptized are confirmed at age 12. The Holy Eucharist (see Matt. 26:26‑28; John 6:35‑58) is also called Holy Communion and is the most important sacrament of the Catholic Church. During Mass, through the miracle of transubstantiation, Christ is re‑presented as an unbloody sacrifice for sins. Penance (confession or reconciliation) (see John 20:19‑23) is how a Roman Catholic is forgiven by God - through the ministry of a priest - for the sins he commits after baptism. Anointing of the Sick (see Jas. 5:14,15) was formerly called Extreme Unction. In performing this sacrament, the priest lays hands on the sick or dying believer, prays over him or her in the faith of the Church, and anoints the believer with oil blessed, if possible, by the bishop. Holy Orders (see I Tim. 3: 1; 2 Tim. 1:6; Titus 2: 15) is the sacrament through which Catholic ministers are ordained at three levels: bishops, presbyters (priests) and deacons. Only bishops can confer the Sacrament of Holy Orders." Matrimony (see Gen. 2:18, 21‑25; Eph. 5:22,33) is the sacrament in which Christ joins a Christian man and woman in a grace - giving, lifelong union. Divorce and remarriage cut the Catholic off from eucharistic communion but not from the Church.

Of the Seven Sacraments, the two most significant concerning doctrinal differences with Protestants are the Holy Eucharist and Penance. Roman Catholics believe that when the priest consecrates the bread and wine during the Mass, these elements are transformed into the actual body and blood of Christ. Catholics call this transubstantiation.

On the other hand, God brought about by the reformers, 1, Freedom from the control and bondage of Rome. 2, The scriptures were placed in each man's hands in his own tongue. 3, The gospel of His grace was proclaimed in opposition to merit, penance, etc. 4, Justification by faith was taught, in opposition to works, etc. 5, God forgave sins, not the priests. 6, The Roman Catholic church was not the true church. 7, There was salvation outside the church of Rome.

The Trinity, the divinity and humanity of Christ, the atonement, fundamental facts or doctrines of the gospel, are believed in by Romanists, Anglicans, Presbyterians, by all who have any right to the name of Christian. It is when you come to apply these truths to man's relation with God, to sin, the convincing man of it, the means of removing it, the application of the remedy, and the relation of man to God, whether under law or gospel, that divergence in doctrine commences. The Romanist makes sacraments the means of life, and, together with good works, of forgiveness and justification. The latter point Protestantism, unless often the Wesleyans and formalists, has escaped from. Anglicans teach sacramental forgiveness and regeneration, and in the Puseyite phase are as near popery as dishonest people dare. Presbyterians hold, as we have seen, salvation and regeneration by sacraments. It is the opposition to the truth in these things which is now breaking up the public testimony of Protestants: some turning back to the anti-christian principles of Romanism; some running loose into infidelity. Disgusted with the corruptions of popery, finding no rest in the narrow and powerless systems of Protestantism, and having no faith in the word of God, such are cast upon the hopeless and desolating folly of their own minds. This quarrel I have not with the Presbyterians, and I thank God for it. I thank God for every public stay He may allow to subsist against the current of popery and infidelity. But they have formed such a system of theoretic doctrine without the word - a system which keeps souls in the greatest bondage and so falsifies our true relationship with God - that it is impossible for one who really bows to the word, and stands fast in the liberty wherewith Christ has set us free, to accept its teachings. It may answer in some respects to new countries for another reason. There is some order, yet it is democratic, although in the United States Methodists and Baptists are far ahead of them in numbers. In old countries it is in as great disruption as Anglicanism, or fallen into universal infidelity; but with all this I have nothing to do. My business is with souls, and with the word of God. And I take this point, of the giving of the law to Adam, as at the root of their system. It is a very mischievous fable.

Scripture calls the virgin Mary highly favored and blessed among women, but to Roman Catholics Mary is much more. Special honor and veneration for the Virgin began in the early centuries of the Church and turned into what many evangelical Protestants believe is the pure and simple worship of Mary, which has finally reached the point of saying her role in Redemption is of equal importance with Christ's.

The Roman Catholics hold that after the priest has pronounced certain words over the bread and wine, they become changed into the actual body and blood of the Lord Jesus Christ. This is called transubstantiation. They also hold that both the body and blood of Christ are present in the bread which alone is given to the recipient, who thus partakes of the body and blood of Christ altogether independently of whether he has faith or not.