God our Heavenly Father, knowing from all eternity that the hardness of man’s heart would cause him to turn away from Truth to chase after shadows and myths, established a solid Rock foundation on which our Faith could anchor and remain firm amidst the changing tides of culture and the storms and winds of time.  That Rock foundation is the Roman Catholic Church, with Christ Himself as the Corner Stone and invisible head and Peter and his successors as the visible head here on earth.

2 TIMOTHY : Chapter 4

“I charge you in the presence of God and of Christ Jesus, who will judge the living and the dead, and by his appearing and his kingly power:

proclaim the word; be persistent whether it is convenient or inconvenient; convince, reprimand, encourage through all patience and teaching.

For the time will come when people will not tolerate sound doctrine but, following their own desires and insatiable curiosity, will accumulate teachers and will stop listening to the truth and will be diverted to myths.”

 

MATTHEW 16:16

Jesus said to them, “But who do you say that I am?”

Simon Peter said in reply, “You are the Messiah, the Son of the living God.”

Jesus said to him in reply, “Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father.

And so I say to you, you are Peter, and upon this rock I will build my church, and the gates of the Death shall not prevail against it.

I will give you the keys to the kingdom of heaven.  Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.”

Sacred Scripture:

In the Old Testament, we find that the name “Rock” was only capitalized and used as a name in reference to God.  Here are a some examples;

Isaiah 26:4; “Trust in the LORD forever! For the LORD is an eternal Rock.”

Psalms 28:1; “To you, LORD, I call; my Rock, do not be deaf to me.”

 

I.              Peter is the Rock on which the Church is Built

Jesus tells Simon that it is God the Father who chose him out of the Twelve, to his new mission as “Rock”.  Jesus confirms this choice of His Father and renames Simon as ‘Peter’ – the Rock foundation on which He will build His Church.

Matthew 16:16, Mark 3:16; John 1:42 – Jesus renames Simon “Kepha” in Aramaic which literally means “Rock.” This was an extraordinary thing for Jesus to do, because “rock” was not even a name in Jesus’ time. Jesus did this, not to give Simon a strange name, but to identify his new status among the apostles. When God changes a person’s name, He changes their status.

Gen. 17:5; 32:28; 2 Kings 23:34; Acts 9:4; 13:9 – for example, in these verses, we see that God changes the following people’s names and, as a result, they become special agents of God: Abram to Abraham; Jacob to Israel, Eliakim to Jehoiakim, Saul to Paul.

Jesus, knowing that He will ascend into heaven and will need to leave a safeguard for His Truth, appoints Peter to a new mission of  “confirming the brethren” and holding fast to ALL He has revealed for our salvation.

Luke 22:32; “Simon, Simon, behold Satan has demanded to sift all of you like wheat, but I have prayed that your own faith may not fail; and once you have turned back, you must strengthen your brothers.”

2 Sam. 22:2-3, 32, 47; 23:3; Psalm 18:2,31,46; 19:4; 28:1; 42:9; 62:2,6,7; 89:26; 94:22; 144:1-2 – in these verses, God is also called “Rock.” Hence, from these verses, non-Catholics often argue that God, and not Peter, is the Rock that Jesus is referring to in Matt. 16:18. This argument not only ignores the plain meaning of the applicable texts, but also assumes words used in Scripture can only have one meaning. This, of course, is not true. For example:

1 Cor. 3:11 – Jesus is called the only foundation of the Church, and yet in Eph. 2:20, the apostles are called the foundation of the Church. Similarly, in 1 Peter 2:25, Jesus is called the Shepherd of the flock, but in Acts 20:28, the apostles are called the shepherds of the flock. These verses show that there are multiple metaphors for the Church, and that words used by the inspired writers of Scripture can have various meanings. Catholics agree that God is the Rock of the Church, but this does not mean He cannot confer this distinction upon Peter as well, to facilitate the unity He desires for the Church so it will stand firm after He ascends into heaven.

Matt. 16:18 – Jesus said in Aramaic, you are “Kepha” and on this “Kepha” I will build my Church. In Aramaic, “kepha” means a massive stone, and “evna” means little pebble. Some non-Catholics argue that, because the Greek word for rock is “petra”, that “Petros” actually means “a small rock”, and therefore Jesus was attempting to diminish Peter right after blessing him by calling him a small rock. Not only is this nonsensical in the context of Jesus’ blessing of Peter, Jesus was speaking Aramaic and used “Kepha,” not “evna.” Using Petros to translate Kepha was done simply to reflect the masculine noun of Peter.

Moreover, if the translator wanted to identify Peter as the “small rock,” he would have used “lithos” which means a little pebble in Greek. Also, Petros and petra were synonyms at the time the Gospel was written, so any attempt to distinguish the two words is inconsequential. Thus, Jesus called Peter the massive rock, not the little pebble, on which He would build the Church. (You don’t even need Matt. 16:18 to prove Peter is the Rock because Jesus renamed Simon “Rock” in Mark 3:16 and John 1:42!).

Matt. 16:17 – to further demonstrate that Jesus was speaking Aramaic, Jesus says Simon “Bar-Jona.” The use of “Bar-Jona” proves that Jesus was speaking Aramaic. In Aramaic, “Bar” means son, and “Jonah” means John or dove (Holy Spirit).  See Matt. 27:46 and Mark 15:34 which give another example of Jesus speaking Aramaic as He utters in rabbinical fashion the first verse of Psalm 22 declaring that He is the Christ, the Messiah. This shows that Jesus was indeed speaking Aramaic, as the Jewish people did at that time.

Matt. 16:18 – also, in quoting “on this Rock,” the Scriptures use the Greek construction “tautee tee” which means on “this” Rock; on “this same” Rock; or on “this very” Rock. “Tautee tee” is a demonstrative construction in Greek, pointing to Peter, the subject of the sentence (and not his confession of faith as some non-Catholics argue) as the very Rock on which Jesus builds His Church. The demonstrative (“tautee”) generally refers to its closest antecedent (“Petros”).  Also, there is no place in Scripture where “faith” is equated with “rock.”

Matt. 16:18-19 – in addition, to argue that Jesus first blesses Peter for having received divine revelation from the Father, then diminishes him by calling him a small pebble, and then builds him up again by giving him the keys to the kingdom of heaven is entirely illogical, and a gross manipulation of the text to avoid the truth of Peter’s leadership in the Church. This is a three-fold blessing of Peter – you are blessed, you are the rock on which I will build my Church, and you will receive the keys to the kingdom of heaven.

Matt. 16:18-19 – to further rebut the Protestant argument that Jesus was speaking about Peter’s confession of faith (not Peter himself) based on the revelation he received, the verses are clear that Jesus, after acknowledging Peter’s receipt of divine revelation, turns the whole discourse to the person of Peter:  Blessed are “you” Simon, for flesh and blood has not revealed this to “you,” and I tell “you,” “you” are Peter, and on this Rock I will build my Church. I will give “you” the keys to the kingdom, and whatever “you” bind and loose on earth will be bound and loosed in heaven. Jesus’ whole discourse relates to the person of Peter, not his confession of faith.

Matt. 16:17 – to further rebut the notion that Jesus was calling Peter a small pebble, Simon in Aramaic means “grain of sand.” If Simon’s name meant “grain of sand,” it would be pointless for Jesus to change his name from “grain of sand” to “pebble.”

Matt. 16:13 – also, from a geographical perspective, Jesus renames Simon to Rock in Caesarea Philippi near a massive rock formation on which Herod built a temple to Caesar. Jesus chose this setting to further emphasize that Peter was indeed the Rock on which the Church would be built.

Matt. 7:24 – Jesus, like the wise man, builds His house on the Rock (Peter), not on grain of sand (Simon) so the house will not fall.

Luke 6:48 – the house (the Church) built upon the Rock (Peter) cannot be shaken by floods (which represent the heresies, schisms, and scandals that the Church has faced over the last 2,000 years). Floods have occurred, but the Church still remains on its solid Rock foundation.

Matt. 16:21 – it is also important to note that it was only after Jesus established Peter as leader of the Church that He began to speak of His death and departure. This is because Jesus had now appointed His representative on earth.

John 21:15 – Jesus asks Peter if he loves Jesus “more than these,” referring to the other apostles. Jesus singles Peter out as the leader of the apostolic college.

John 21:15-17 – Jesus, the ‘Good Shepherd’ selects Peter to be the chief shepherd of the apostles when He says to Peter, “feed my lambs,” “tend my sheep,” “feed my sheep.” Peter will shepherd the Church as Jesus’ representative.

Luke 22:31-32 – Jesus also prays that Peter’s faith may not fail and charges Peter to be the one to strengthen the other apostles – “Simon, Satan demanded to have you (plural, referring to all the apostles) to sift you (plural) like wheat, but I prayed for you (singular) that your (singular) faith may not fail, and when you (singular) have turned again, strengthen your brethren.

Acts 1,2,3,4,5,8,15 – no one questions Peter’s authority to speak for the Church, declare anathemas, and resolve doctrinal debates. Peter is the Rock on which the Church is built who feeds Jesus’ sheep and whose faith will not fail.

II. Peter has the Keys of Authority over the Earthly Kingdom, the Church

2 Sam. 7:16; Psalm 89:3-4; 1 Chron.17:12,14 – God promises to establish the Davidic kingdom forever on earth.

Matt. 1:1 – Matthew clearly establishes this tie of David to Jesus. Jesus is the new King of the new House of David, and the King will assign a chief steward to rule over the house while the King is in heaven.

Luke 1:32 – the archangel Gabriel announces to Mary that her Son would be given “the throne of His father David.”

Matt. 16:19 – Jesus gives Peter the “keys of the kingdom of heaven.” While most Protestants argue that the kingdom of heaven Jesus was talking about is the eternal state of glory (as if Peter is up in heaven letting people in), the kingdom of heaven Jesus is speaking of actually refers to the Church on earth. In using the term “keys,” Jesus was referencing Isaiah 22 (which is the only place in the Bible where keys are used in the context of a kingdom).

Isaiah 22:22 – in the old Davidic kingdom, there were royal ministers who conducted the liturgical worship and bound the people in teaching and doctrine. But there was also a Prime Minister or chief steward of the kingdom who held the keys. Jesus gives Peter these keys to His earthly kingdom, the Church. This representative has decision-making authority over the people – when he shuts, no one opens. See also Job 12:14.

Rev. 1:18; 3:7; 9:1; 20:1 – Jesus’ “keys” undeniably represent authority. By using the word “keys,” Jesus gives Peter authority on earth over the new Davidic kingdom, and this was not seriously questioned by anyone until the Protestant reformation 1,500 years later after Peter’s investiture.

Matt. 16:19 – whatever Peter binds or looses on earth is bound or loosed in heaven / when the Prime Minister to the King opens, no one shuts. This “binding and loosing” authority allows the keeper of the keys to establish “halakah,” or rules of conduct for the members of the kingdom he serves.  Peter’s “keys” fit into the “gates” of Hades which also represent Peter’s pastoral authority over souls.

Matt. 23:2-4 – the “binding and loosing” terminology used by Jesus was understood by the Jewish people. For example, Jesus said that the Pharisees “bind” heavy burdens but won’t move (“loose”) them with their fingers. Peter and the apostles have the new binding and loosing authority over the Church of the New Covenant.

Matt. 13:24-52 -Jesus comparing the kingdom of heaven to a field, a mustard seed, leaven, and a net demonstrate that the kingdom Jesus is talking about is the universal Church on earth, not the eternal state of glory. Therefore, the keys to the “kingdom of heaven” refers to the authority over the earthly Church.

Matt. 25:1-2 – Jesus comparing the kingdom of heaven to ten maidens, five of whom were foolish, further shows that the kingdom is the Church on earth. This kingdom cannot refer to the heavenly kingdom because there are no fools in heaven!

Mark 4:26-32 – again, the “kingdom of God” is like the seed which grows and develops. The heavenly kingdom is eternal, so the kingdom to which Peter holds the keys of authority is the earthly Church.

Luke 9:27 – Jesus says that there are some standing here who will not taste death until they see the “kingdom of God.” This kingdom refers to the earthly kingdom of Christ, which Jesus established by His death and resurrection on earth.

Luke 13:19-20 – again, Jesus says the kingdom of God is like a mustard seed which grew into a tree. This refers to the earthly Church which develops over time, from an acorn to an oak tree (not the heavenly state of glory which is boundless and infinite).

Matt 12:28; Mark 1:15; Luke 11:20; 17:21 – these verses provide more examples of the ” kingdom of God” as the kingdom on earth which is in our midst.

1 Chron. 28:5 – Solomon sits on the throne of the kingdom of the Lord. This shows that the “kingdom of God” usually means an earthly kingdom.

1 Chron. 29:23 – Solomon sits on the throne of the Lord as king in place of King David. The throne of God refers to the earthly kingdom.

Matt. 16:19 – Peter holds keys to this new Davidic kingdom and rules while the real King of David (Jesus) is in heaven.

Luke 12:41-42 – when Peter asks Jesus if the parable of the master and the kingdom was meant just for the apostles or for all people, Jesus rhetorically confirms to Peter that Peter is the chief steward over the Master’s household of God. “Who then, (Peter) is that faithful and wise steward whom his master will make ruler over His household..?”

Ezek. 37:24-25 – David shall be king over them forever and they will have one shepherd. Jesus is our King, and Peter is our earthly shepherd.

III. Peter’s Keys and Papal Succession

Jer. 33:17 – Jeremiah prophesies that David shall never lack a man to sit on the throne of the earthly House of Israel. Either this is a false prophecy, or David has a successor of representatives throughout history.

Dan. 2:44 – Daniel prophesies an earthly kingdom that will never be destroyed. Either this is a false prophecy, or the earthly kingdom requires succession.

Isa. 22:20 – in the old Davidic kingdom, Eliakim succeeds Shebna as the chief steward of the household of God. The kingdom employs a mechanism of dynastic succession. King David was dead for centuries, but his kingdom is preserved through a succession of representatives.

Isa. 22:19 – Shebna is described as having an “office” and a “station.” An office, in order for it to be an office, has successors. In order for an earthly kingdom to last, a succession of representatives is required. This was the case in the Old Covenant kingdom, and it is the case in the New Covenant kingdom which fulfills the Old Covenant. Jesus our King is in heaven, but He has appointed a chief steward over His household with a plan for a succession of representatives.

Isa. 22:21 – Eliakim is called “father” or “papa” of God’s people. The word Pope used by Catholics to describe the chief steward of the earthly kingdom simply means papa or father in Italian. This is why Catholics call the leader of the Church “Pope.” The Pope is the father of God’s people, the chief steward of the earthly kingdom and Christ’s representative on earth.

Isa. 22:22 – we see that the keys of the kingdom pass from Shebna to Eliakim. Thus, the keys are used not only as a symbol of authority, but also to facilitate succession. The keys of Christ’s kingdom have passed from Peter to Linus all the way to our current Pope with an unbroken lineage for almost 2,000 years.

Acts 1:20 – we see in the early Church that successors are immediately chosen for the apostles’ offices. Just as the Church replaced Judas, it also replaced Peter with a successor after Peter’s death.

John 21:15-17; Luke 22:31-32 – Jesus’ creation of Peter’s office as chief shepherd with the keys passed to Linus, Cletus, Clement I, all the way to our current Holy Father.

Matt. 23:2 – this shows that the Jews understood the importance of succession to the chair and its attendant authority. Here, Jesus respects Moses’ seat (“cathedra”) of authority which was preserved by succession. In the Church, Peter’s seat is called the “cathedra,” and when Peter’s successor speaks officially on a matter of faith or morals, it may rise to the level of an “ex cathedra” (from the chair) teaching.

Eph. 3:21 – this divine word tells us that Jesus Christ’s Church will exist in all generations. Only the Catholic Church can prove by succession such existence. Our Protestant brothers and sisters become uncomfortable with this passage because it requires them to look for a Church that has existed for over 2,000 years. This means that all the other Christian denominations (some of which have been around even less than one year!) cannot be the church that Christ built upon the rock of Peter.

V. The Church is Visible and One

Matt. 5:14 – Jesus says a city set on a hill cannot be hidden, and this is in reference to the Church. The Church is not an invisible, ethereal, atmospheric presence, but a single, visible and universal body through the Eucharist. The Church is an extension of the Incarnation.

Matt. 12:25; Mark 3:25; Luke 11:17 – Jesus says a kingdom divided against itself is laid waste and will not stand. This describes Protestantism and the many thousands of denominations that continue to multiply each year.

Matt. 16:18 – Jesus says, “I will build my ‘Church’ (not churches).” There is only one Church built upon one Rock with one teaching authority, not many different denominations, built upon various pastoral opinions and suggestions.

Matt. 16:19; 18:18 – Jesus gave the apostles binding and loosing authority. But this authority requires a visible Church because “binding and loosing” are visible acts. The Church cannot be invisible, or it cannot bind and loose.

John 10:16 – Jesus says there must only be one flock and one shepherd. This cannot mean many denominations and many pastors, all teaching different doctrines. Those outside the fold must be brought into the Church.

John 17:11,21,23 – Jesus prays that His followers may be perfectly one as He is one with the Father. Jesus’ oneness with the Father is perfect. It can never be less. Thus, the oneness Jesus prays for cannot mean the varied divisions of Christianity that have resulted since the Protestant reformation. There is perfect oneness only in the Roman Catholic Church.

John 17:9-26 – Jesus’ prayer, of course, is perfectly effective, as evidenced by the miraculous unity of the Catholic Church during her 2,000 year history.

John 17:21 – Jesus states that the visible unity of the Church would be a sign that He was sent by God. This is an extremely important verse. Jesus tells us that the unity of the Church is what bears witness to Him and the reality of who He is and what He came to do for us. There is only one Church that is universally united, and that is the Catholic Church. Only the unity of the Catholic Church truly bears witness to the reality that Jesus Christ was sent by the Father.

Rom. 15:5 – Paul says that we as Christians must live in harmony with one another. But this can only happen if there is one Church with one body of faith. This can only happen by the charity of the Holy Spirit who dwells within the Church.

Rom. 16:17 – Paul warns us to avoid those who create dissensions and difficulties. This includes those who break away from the Church and create one denomination after another. We need to avoid their teaching, and bring them back into the one fold of Christ.

1 Cor. 1:10- Paul prays for no dissensions and disagreements among Christians, being of the same mind and the same judgment. How can Protestant pastors say that they are all of the same mind and the same judgment on matters of faith and morals?

Eph. 1:22-23; 5:23-32; Col. 1:18,24 – again, the Church does not mean “invisible” unity, because Paul called it the body (not the soul) of Christ. Bodies are visible, and souls are invisible.

Eph. 4:11-14 – God gives members of the Church various gifts in order to attain to the unity of the faith. This unity is only found in the Catholic Church.

Eph. 4:3-5 – we are of one body, one Spirit, one faith and one baptism. This requires doctrinal unity, not 30,000 different denominations.

Eph. 5:25 – the Church is the Bride of Christ. Jesus has only one Bride, not many.

Eph. 5:30; Rom. 12:4-5; 1 Cor. 6:15 – we, as Christians, are one visible body in Christ, not many bodies, many denominations.

Phil. 1:27 – Paul commands that we stand firm in one spirit, with one mind striving side by side for the faith of the Gospel.

Phil. 2:2 – Paul prays that Christians be of the same mind, of one accord. Yet there are 30,000 different “Protest”ant denominations?

Col. 1:18 – Christ is the Head of the one body, the Church. He is not the Head of many bodies or many sects.

1 Tim. 6:4 – Paul warns about those who seek controversy and disputes about words. There must be a universal authority to appeal to who can trace its authority back to Christ.

2 Tim. 2:14 – do not dispute about words which only ruin the hearers. Two-thousand years of doctrinal unity is a sign of Christ’s Church.

2 Tim. 4:3 – this is a warning on following our own desires and not the teachings of God. It is not a cafeteria where we pick and choose. We must humble ourselves and accept all of Christ’s teachings which He gives us through His Church.

Rev. 7:9 – the heavenly kingdom is filled with those from every nation and from all tribes, peoples and tongues. This is “catholic,” which means universal.

1 Peter 3:8 – Peter charges us to have unity of spirit. This is impossible unless there is a central teaching authority given to us by God.

Dan. 7:14 – Daniel prophesies that all peoples, nations and languages shall serve His kingdom. Again, this catholicity is only found in the Catholic Church.

1 Cor. 14:33 – God cannot be the author of the Protestant confusion. Only the One, Holy, Catholic and Apostolic Church claims and proves to be Christ’s Church.

 

VI. The Church is Hierarchical

Matt. 16:18; 18:18 – Jesus uses the word “ecclesia” only twice in the New Testament Scriptures, which demonstrates that Jesus intended a visible, unified, hierarchical, and authoritative Church.

Acts 20:17,28 – Paul refers to both the elders or priests (“presbyteroi”) and the bishops (“episkopoi”) of the Church. Both are ordained leaders within the hierarchical structure of the Church.

1 Cor. 12:28 – God Himself appoints the various positions of authority within the Church. As a loving Father, God gives His children the freedom and authority to act with charity and justice to bring about His work of salvation.

Eph. 4:11 – the Church is hierarchical and includes apostles, prophets, pastors, and teachers, all charged to build up the Church. The Church is not an invisible entity with an invisible foundation.

Phil. 1:1 – Paul addresses the bishops and deacons of the Church. They can all trace their unbroken lineage back to the apostles.

1 Tim. 3:1; Titus 1:7 – Christ’s Church has bishops (“episkopoi”) who are direct successors of the apostles. The bishops can trace the authority conferred upon them back to the apostles.

1 Tim. 5:17; Titus 1:5; James 5:14 – Christ’s Church also has elders or priests (“presbyteroi”) who serve the bishops.

1 Tim. 3:8 – Christ’s Church also has deacons (“diakonoi”). Thus, Jesus Christ’s Church has a hierarchy of authority – bishops, priests and deacons, who can all trace their lineage back to Peter and the apostles.

Exodus 28:1 and 19:6 – shows the three offices of the Old Testament priesthood (1). high priest – Aaron (Ex. 28:1); (2). Ministerial priests – Aaron’s sons (Ex. 19:6; 28:1); and (3). Universal priests – Israel (Ex. 19:6). The New Testament priesthood also has three offices:  (1) High Priest – Jesus Christ (Heb. 3:1); (2) Ministerial priests – the ordained bishops and priests (Rom. 15:16; 1 Tim. 3:1,8; 5:17; Titus 1:7); and (3) Universal priests – all the baptized (1 Pet. 2:5,9; Rev. 1:6).

Tradition / Church Fathers

I. Peter is the Rock on which the Church is Built

“Peter, who is called ‘the Rock on which the church should be built,’ who also obtained ‘the keys of the kingdom of heaven…’” Tertullian, On the Prescription Against the Heretics, 22 (c. A.D. 200).

“And Peter, on whom the Church of Christ is built, against which the gates of hell shall not prevail…” Origen, Commentary on John, 5:3 (A.D. 232).

“By this Spirit Peter spake that blessed word, ‘Thou art the Christ, the Son of the living God.’ By this Spirit the Rock of the Church was established.” Hippolytus, Discourse on the Holy Theophany, 9 (ante A.D. 235).

“’…thou art Peter and upon this Rock I will build my Church’ … It is on him that he builds the Church, and to him that he entrusts the sheep to feed. And although he assigns a like power to all the apostles, yet he founded a single Chair, thus establishing by his own authority the source and hallmark of the (Church’s) oneness…If a man does not fast to this oneness of Peter, does he still imagine that he still holds the faith. If he deserts the Chair of Peter upon whom the Church was built, has he still confidence that he is in the Church?” Cyprian, De Unitate Ecclesiae (Primacy text), 4 (A.D. 251).

“…folly of (Pope) Stephen, that he who boasts of the place of the episcopate, and contends that he holds the succession from Peter, on whom the foundation of the Church were laid…” Firmilian, Epistle To Cyprian, Epistle 75(74):17(A.D. 256).

“…Peter, that strongest and greatest of all the apostles, and the one who on account of his virtue was the speaker for all the others…” Eusebius, Ecclesiastical History, 2:14 (A.D. 325).

“And Peter,on whom the Church of Christ is built, ‘against which the gates of hell shall not prevail’” Eusebius, Ecclesiastical History, 6:25 (A.D. 325).

“…the chief of the disciples…the Lord accepted him, set him up as the foundation, called him the rock and structure of the church.” Aphraates, De Paenitentibus Homily 7:15 (A.D. 337).

“Peter, the foremost of the Apostles, and Chief Herald of the Church…” Cyril of Jerusalem, Catechetical Lectures,1 1:3 (A.D. 350).

“[B]lessed Simon, who after his confession of the mystery was set to be the foundation-stone of the Church, and received the keys of the kingdom…” Hilary de Poiters, On the Trinity, 6:20(A.D. 359).

“[F]or the good of unity blessed Peter, for whom it would have been enough if after his denial he had obtained pardon only, deserved to be placed before all the apostles, and alone received the keys of the kingdom of heaven, to be communicated to the rest.” Optatus of Milevis, De Schismate Donatistorum, 7:3(A.D. 370).

“[T]he Lord spoke to Peter a little earlier; he spoke to one, that from one he might found unity, soon delivering the same to all.” Pacian, To Sympronianus, Epistle 3:2 (AD 372).

“Simon, My follower, I have made you the foundation of the Holy Church. I betimes called you Peter (Kepha), because you will support all its buildings. You are the inspector of those who will build on earth a Church for me…I have given you the keys of my kingdom. Behold, have given you authority over all my treasures.” Ephraim, Homily 4:1, (A.D. 373).

“[T]he first of the apostles, the solid rock on which the Church was built.” Epiphanius, In Ancorato, 9:6 (A.D. 374).

“Peter upon which Rock the Lord promised that he would build his church.” Basil, In Isaias, 2:66 (A.D. 375).

“As I follow no leader save Christ, so I communicate with none but your blessedness, that is with the chair of Peter. For this, I know, is the Rock on which the church is built!” Jerome, To Pope Damasus, Epistle 15 (A.D. 375).

“Seest thou that of the disciples of Christ, all of whom were exalted and deserving of choice, one is called Rock, and is entrusted with the foundations of the church.” Gregory of Nazianzen, Oration 32:18 (A.D. 380).

“[W]e have considered that it ought be announced that although all the Catholic Churches spread abroad through the world comprise one bridal chamber of Christ, nevertheless, the holy Roman Church has been placed at the forefront not by conciliar decisions of other churches, but has received the primacy by the evangelic voice of our Lord and Savior, who says: “You are Peter, and upon this Rock I will build my Church, and the gates of hell will not prevail against it…”…The first see, therefore, is that of Peter the Apostle, that of the Roman Church, which has neither the stain nor blemish nor anything like it.” Pope Damasus, Decree of Damasus, 3 (A.D. 382).

”It was right indeed that he (Paul) should be anxious to see Peter; for he was the first among the apostles, and was entrusted by the Savior with the care of the churches.” Ambrosiaster, Commentary on Galatians, PL 17:344 (A.D. 384).

“Peter bore the person of the church.” Augustine, Sermon 149:7 (inter A.D. 391-430).

“Number the priests even from that seat of Peter. And in that order of fathers see to whom succeeded: that is the rock which the proud gates of hades do not conquer.” Augustine, Psalmus contro Partem Donati (A.D. 393).

“But you say, the Church was rounded upon Peter: although elsewhere the same is attributed to all the Apostles, and they all receive the keys of the kingdom of heaven, and the strength of the Church depends upon them all alike, yet one (Peter) among the twelve is chosen so that when a head has been appointed, there may be no occasion for schism.” Jerome, Against Jovinianus, 1 (A.D. 393).

“The memory of Peter, who is the head of the apostles…he is the firm and most solid rock, on which the savior built his Church.” Gregory of Nyssa, Panegyric on St. Stephen, 3 (ante A.D. 394).

“Thou art Peter and upon this Rock I will build my Church,” Wherefore where Peter is the Church is…” Ambrose, Commentary on the Psalms, 40:30 (AD 395).

“At length, after being tempted by the devil, Peter is set over the Church.” Ambrose, Commentary on the Psalms, 43:40 (AD 397).

“In order that he may show his power, God has endowed none of his disciples with gifts like Peter. But, having raised him with heavenly gifts, he has set him above all. And, as first disciple and greater among the brethren, he has shown, by the test of deeds, the power of the Spirit. The first to be called, he followed at once…The Saviour confided to this man, as some special trust, the whole universal Church, after having asked him three times ‘Lovest thou me?’ And he receive the world in charge…” Asterius, Homily 8 (A.D. 400).

“(Peter) The first of the Apostles, the foundation of the Church, the coryphaeus of the choir of disciples.” John Chrysostom, Ad eos qui scandalizati 17(ante A.D. 407).

“Peter, that head of the Apostles, the first in the Church, the friend of Christ, who received revelation not from man but from the Father…this Peter, and when I say Peter, I mean that unbroken Rock, the unshaken foundation, the great Apostle, the first of the disciples, the first called, the first to obey.” John Chrysostom, De Eleemosyna, 3:4 (ante A.D. 407).

“This Peter on whom Christ freely bestowed a sharing in his name. For just as Christ is the rock, as the Apostle Paul taught, so through Christ Peter is made Rock, when the Lord says to him: “Thou art Peter and upon this Rock I will build my church…” Maximus of Turin, Homily 63 (A.D. 408).

“…the most firm rock, who (Peter) from the principal Rock received a share of his virtue and his name.” Prosper of Aquitaine, The Call of All Nations, 2:28(A.D. 426).

“He promises to found the church, assigning immovableness to it, as He is the Lord of strength, and over this he sets Peter as shepherd.” Cyril of Alexandria, Commentary on Matthew (A.D. 428).

“[B]ut that great man, the disciple of disciples, that master among masters, who wielding the government of the Roman Church possessed the authority in faith and priesthood. Tell us therefore, tell us we beg of you, Peter, prince of the Apostles, tell us how the churches must believe in God.” John Cassian, Contra Nestorium, 3:12 (A.D. 430).

“There is no doubt, and in fact it has been known in all ages, that the holy and most blessed Peter, prince and head of the Apostles, pillar of faith, and foundation of the Catholic Church, received the keys of the kingdom from our Lord Jesus Christ, the Savior and Redeemer of the human race, and that to him was given the power of loosing and binding sins: who down even to to-day and forever, lives and judges in his successors. The holy and most blessed Pope Celestine, according to due order, is his successor and holds his place…” Philip, Council of Ephesus, Session III (A.D. 431).

“[B]lessed Peter preserving in the strength of the Rock, which he has received, has not abandoned the helm of the Church, which he under took…And so if anything is rightly done and rightly decreed by us, if anything is won from the mercy of God by our daily supplications, it is of his work and merits whose power lives and whose authority prevails in his See…to him whom they know to be not only the patron of this See, but also primate of all bishops. When therefore…believe that he is speaking whose representative we are:..” Pope Leo the Great, Sermon 3:3-4 (A.D. 442).

“We exhort you, honourable brother, to submit yourself in all things to what has been written by the blessed Bishop of Rome, because St. Peter, who lives and presides in his see, gives the true faith to those who seek it. For our part, for the sake of peace and the good of the faith, we cannot judge questions of doctrine without the consent of the Bishop of Rome.” Peter Chrysologus, Epistle 25 of Leo from Peter (A.D. 449).

“If Paul, the herald of the truth, the trumpet of the Holy Ghost, hastened to the great Peter in order that he might carry from him the desired solution of difficulties to those at Antioch who were in doubt about living in conformity with the law, much more do we, men insignificant and small, hasten to your apostolic see in order to receive from you a cure for the wounds of the churches. For every reason it is fitting for you to hold the first place, inasmuch as your see is adorned with many privileges.” Theodoret of Cyrus, To Pope Leo, Epistle 113 (A.D. 449).

“[T]he Lord wished to be indeed the concern of all the Apostles: and from him as from the Head wishes His gifts to flow to all the body: so that any one who dares to secede from Peter’s solid rock may understand that he has no part or lot in the divine mystery.” Pope Leo the Great, To Bishops of Vienne, Epistle 10 (A.D. 450).

“Wherefore the most holy and blessed Leo, archbishop of the great and elder Rome, through us, and through this present most holy synod together with the thrice blessed and all-glorious Peter the Apostle, who is the Rock and foundation of the Catholic Church, and the foundation of the orthodox faith…” Council of Chalcedon, Session III (A.D. 451).

“Wherefore the most holy and blessed Leo, archbishop of the great and elder Rome, through us, and through this present most holy synod together with the thrice blessed and all-glorious Peter the Apostle, who is the Rock and foundation of the Catholic Church, and the foundation of the orthodox faith, hath stripped him of the episcopate, and hath alienated from him all hieratic worthiness. ‘Peter, the apostle, who is the Rock and support of the Catholic Church.’” Paschasinus, Council of Chalcedon, Session III (A.D. 451).

“Peter is again called ‘the coryphaeus of the Apostles.’” Basil of Seleucia, Oratio 25 (ante A.D. 468).

“The holy Roman Church is senior to the other churches not by virtue of any synodal decrees, but obtained the primacy from Our Lord and Savior in the words of the Gospel, ‘Thou art Peter…’” Pope Gelasius, Decree of Gelasium (A.D. 492).

“[T]he statement of Our Lord Jesus Christ who said, ‘Thou art Peter, and upon this rock I will build my Church,’…These (words) which were spoken, are proved by the effects of the deeds, because in the Apostolic See the Catholic religion has always been preserved without stain.’” Pope Hormisdas, Libellus professionis fidei, (A.D. 519).

“To Peter, that is, to his church, he gave the power of retaining and forgiving sins on earth.” Fulgentius, De Remissione Peccatorum, 2:20 (A.D. 523).

“Who could be ignorant of the fact that the holy church is consolidated in the solidity of the prince of the Apostles, whose firmness of character extended to his name so that he should be called Peter after the ‘rock’, when the voice of the Truth says, ‘I will give to thee the keys of the kingdom of heaven’. To him again is said “When after a little while thou hast come back to me, it is for thee to be the support of thy brethren.” Pope Gregory the Great, Epistle 40 (A.D. 604).

“The decrees of the Roman Pontiff, standing upon the supremacy of the Apostolic See, are unquestionable.” Isidore of Seville, (ante A.D. 636).

“For the extremities of the earth, and all in every part of it who purely and rightly confess the Lord, look directly towards the most holy Roman Church and its confession and faith, as it were a sun of unfailing light, awaiting from it the bright radiance of our fathers, according to what the six inspired and holy Councils have purely and piously decreed, declaring most expressly the symbol of faith. For from the coming down of the Incarnate Word among us, all the churches in every part of the world have possessed that greatest church alone as their base and foundation, seeing that, according to the promise of Christ Our Savior, the gates of hell do never prevail against it, that it possesses the Keys of right confession and faith in Him, that it opens the true and only religion to such as approach with piety, and shuts up and locks every heretical mouth that speaks injustice against the Most High.” Maximus the Confessor, Opuscula theologica et polemica (A.D. 650).

“Peter was pronounced blessed by the Lord…the duty of feeding the spiritual sheep of the Church under whose protecting shield, this Apostolic Church of his has never turned away from the path of truth in any direction of error, whose authority, as that of the Prince of all the Apostles, the whole Catholic Church and the Ecumenical Synods have faithfully embraced…” Pope Agatho, To Ecumenical Council VI at Constantinople, (A.D. 680).

“A copy of the letter sent by the holy and Ecumenical Sixth Council to Agatho, the most blessed and most holy pope of Old Rome…Therefore to thee, as to the bishop of the first see of the Universal Church, we leave what must be done, since you willingly take for your standing ground the firm rock of the faith, as we know from having read your true confession in the letter sent by your fatherly beatitude to the most pious emperor: and we acknowledge that this letter was divinely written (perscriptas) as by the Chief of the Apostles, and through it we have cast out the heretical sect of many errors which had recently sprung up..” Constantinople III, Council to Pope Agatho, (A.D. 680).

“For, although the devil desired to sift all the disciples, the Lord testifies that He Himself asked for Peter alone, and wished that the others be confirmed my him; and to Peter also was committed the care of ‘feeding the sheep’(John 21:15);and to him also did the Lord hand over the ‘keys of the kingdom of heaven’(Matthew 16:19),and upon him did He promise to ‘build His Church’ (Matthew 16:18);and He testified that ‘the gates of Hell would not prevail against it’ (Matthew 16:19).” Pope Pelagius II, Quod Ad Dilectionem (c. A.D. 685).

“’Thou art Peter, and upon this rock I will build my church, and the gates of hell shall not prevail against it, and to thee I will give the keys of the kingdom of heaven’? When Wilfrid spoken thus, the king said, ‘It is true, Colman, that these words were spoken to Peter by our Lord?’ He answered, ‘It is true O king!’ Then says he, ‘Can you show any such power given to your Columba?’ Colman answered, ‘None.’ Then added the king, “Do you both agree that these words were principally directed to Peter, and that the keys of heaven were given to him by our Lord?’ They both answered, ‘We do.’” Venerable Bede, (A.D. 700), Ecclesiastical History, 3:5 (A.D. 700).

There is ample evidence in the New Testament that Peter was first in authority among the apostles. Whenever they were named, Peter headed the list (Matt. 10:1-4, Mark 3:16-19, Luke 6:14-16, Acts 1:13); sometimes the apostles were referred to as “Peter and those who were with him” (Luke 9:32). Peter was the one who generally spoke for the apostles (Matt. 18:21, Mark 8:29, Luke 12:41, John 6:68-69), and he figured in many of the most dramatic scenes (Matt. 14:28-32, Matt. 17:24-27, Mark 10:23-28). On Pentecost it was Peter who first preached to the crowds (Acts 2:14-40), and he worked the first healing in the Church age (Acts 3:6-7). It is Peter’s faith that will strengthen his brethren (Luke 22:32) and Peter is given Christ’s flock to shepherd (John 21:17). An angel was sent to announce the resurrection to Peter (Mark 16:7), and the risen Christ first appeared to Peter (Luke 24:34). He headed the meeting that elected Matthias to replace Judas (Acts 1:13-26), and he received the first converts (Acts 2:41). He inflicted the first punishment (Acts 5:1-11), and excommunicated the first heretic (Acts 8:18-23). He led the first council in Jerusalem (Acts 15), and announced the first dogmatic decision (Acts 15:7-11). It was to Peter that the revelation came that Gentiles were to be baptized and accepted as Christians (Acts 10:46-48).

 

Heavenly Father, we thank you for the gifts you have given us in Your Church, the safeguard of Truth.  Never let us take this gift for granted.  May we always hold this gift as our ‘treasure hidden in the field’ and the ‘pearl of great price’.  With our mother Mary, may we one day, through the ministry of your Catholic Church, praise You for all eternity in heaven with your Saints and Angels in glory.  Amen.