Catholic Biblical Apologetics

Apologetics without apology!

What does the Roman Catholic Church teach about ...? ... and why?

This website surveys the origin and development of Roman Catholic Christianity from the period of the apostolic church, through the post-apostolic church and into the conciliar movement. Principal attention is paid to the biblical basis of both doctrine and dogma as well as the role of paradosis (i.e. handing on the truth) in the history of the Church. Particular attention is also paid to the hierarchical founding and succession of leadership throughout the centuries.

This is a set of lecture notes used since 1985 to teach the basis for key doctrines and dogmas of the Roman Catholic Church. The objectives of the course were, and are:

To present the biblical basis for the origin and development of the Roman Catholic Church.
To present the development of the canon of Scripture and evolution of biblical teaching in the Church.
To understand the role of paradosis/tradition in the oral transmission of revelation.
To study the Council of Jerusalem, described in the 15^th chapter of The Acts of the Apostles and its role in the development of doctrine in the conciliar movement in the Church.
To understand the revelation, doctrinal development and practice of the sacramental life in the history of the Church.
To study the role of the Holy Spirit as teaching authority in the Church.
To study the revelation and development of hierarchical authority in the Church.
To understand the hierarchy of truths in the Church as well as the role of private devotion and personal growth in holiness.

The course grew out of the need for the authors to continually answer questions about their faith tradition and their work. (Both authors are active members of Catholic parish communities in the Diocese of Richmond, Virginia. Dr. Robert Schihl was a Professor and Associate Dean of the School of Communication and the Arts at Regent University. Paul Flanagan is a consultant specializing in preparing people for technology based changes.) At the time these notes were first prepared, the authors were spending time in their faith community answering questions about their Protestant Evangelical workplaces (Mr. Flanagan was then a senior executive at the Christian Broadcasting Network), and time in their workplaces answering similar questions about their Roman Catholic faith community. These notes are the result of more than a decade of facilitating dialogue among those who wish to learn more about what the Roman Catholic Church teaches and why.

Matthew Chapter 16, Verse 18: The Primacy of Peter

Perhaps a most pivotal passage of the Bible which divides Roman Catholic Christians from Protestant and Pentecostal Christians is the scripture where Christ singles out Peter from the rest of the Apostles for special consideration and authority. That Bible passage is in the Gospel according to Matthew, chapter 16, verse 18.

The Catholic Church teaches that the first principle of hermeneutics, the science of the translation and interpretation of the Bible, is the literal meaning of the text.

Divino Afflante Spiritus (Pius XII, September 30, 1943): ... discern and define that sense of the biblical words which is called literal ... so that the mind of the author may be made clear. ... the exegete must be principally concerned with the literal sense of the Scriptures.
Spiritus Paraclitus (Benedict XV, September 15, 1920): As Jerome insisted, all biblical interpretation rests upon the literal sense ...

The definition of the literal sense: The sense which the human author directly intended and which his words convey.

The question to be asked in seeking to grasp the literal meaning of Matthew in conveying what Christ had in his mind in these words to Peter is what was understood by Peter and the other apostles and what was handed on (paradosis) by the Apostolic Church and the constant faith and practice of the Church regarding the meaning of these words of Christ.

Some basic facts about the author, Matthew, are in order to aid the proper search for the meaning of his gospel.

Matthew is the tax collector called by Christ in 9:9-13;
Matthew is one of the twelve Apostles, an eye witness;
Matthew's gospel is directed to a Jewish audience;
Matthew's gospel is a Gospel of the Church, the only evangelist to use the word "church," and use it twice, 16:18 and 18:17.

The context for interpreting the meaning of the passage is set in the confession of Peter.

Mt 16:13-17: When Jesus went into the region of Caesarea Philippi he asked his disciples, "Who do people say that the Son of Man is?" They replied, "Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets." He 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."

Christ then gives Simon son of Jonah a new name and a commission.

Mt 16:18: And so I say to you, you are "Rock", and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it.

Since the New Testament was written in the Greek language, it is right to begin the consideration of this critical passage in the language in which it was written:

kago de soi lego oti su ei Petros kai

I also And to you say - You are Peter and

epi taute te petra oikodomeso mou ten ekklesian;

on this - rock I will build of me the church;

As Greek declined in the Mediterranean world and Latin became the common tongue, the first translations of the Bible were in the Latin language. Hence, it is natural for us to consider also the way in which this critical passage was translated into Latin by Jerome (Rome, 383/384 AD).

et ego dico tibi quia tu es Petrus et

and I say to you because you are Peter and

super hanc petram aedificabo ecclesiam meam

upon this rock I will build church my

Two observation must be made on the Greek and the Latin translations of Matthew 16:18. Note in the Greek that the name of Peter is Petros, and the word for rock is petra. In Latin the name of Peter is Petrus and the word for rock is petra. This follows from the demands of the respective languages. Nouns in these languages, unlike English, have gender: some are masculine (e.g., -os or -us ending to words); some are feminine (e.g., -a or -am ending to words). The word for a rock in both languages is, of its nature, feminine; Peter, being a male, could not take a feminine ending to his name. It would be like calling him "Rockette" instead of "Rocky." Quite a difference! Hence it is only the demands of language that the gender of the words is different.

Jesus renamed Simon bar-Jonah for a purpose. The literalness of the play on words--a linguistic pun--is made clear. A pun is a pun because of the literalness of the play on words. This was precisely what Jesus was saying. "You are Rocky and on this rock I will build my church." His intent becomes clear when we examine the Aramaic in which language Jesus addressed Peter.

'aph 'ena' 'amar-na' lak da'(n)t-(h)uw ke'pha'

and I say - I to thee that-thou-art Kephas

we`'al hade' ke'pha' 'ebneyh le`i(d)tiy

and upon this rock I will build her namely my church

Note that the word for Peter, ke'pha', is the same word for rock. The words are equated: Peter is the rock.

The core of the meaning appears to rest in the two words for a "rock." If Matthew recorded that Christ used the same word both for (1) the proper name of Peter and (2) the foundation on which Christ says he will build the church, then an interpretation follows that the foundation of the church is Peter.

Because the Word of God as recorded in Matthew had to be intelligible in its literalness for all people including the more simple people of the early centuries of the Church, a more involved interpretation demanding extensive hermeneutics and linguistic acumen would be unwarranted. Ultimately, when there are differing interpretations, the principle question then becomes, "by what authority is the truth appealed."

The Roman Catholic Church has infallibly defined the interpretation of Matthew 16.

The Council of Ephesus, 431 AD: No one doubts, in fact, it is obvious to all ages that the holy and most Blessed Peter, head and Prince of the Apostles, the pillar of faith, and the foundation of the Catholic Church, received the keys of the kingdom from our Lord Jesus Christ, the savior and redeemer of the human race.
First Vatican Council, 1870, The First Dogmatic Constitution of the Church of Christ, Chapter 2: Therefore if anyone says that the blessed Apostle Peter was not constituted by Christ the Lord as the Prince of all the Apostles and the visible head of the whole Church militant, or that he received immediately and directly from Jesus Christ our Lord only a primacy of honor and not a true and proper primacy of jurisdiction: anathema sit.

Christ continues with the conferral of the "keys" which appears to be a clear statement of a position of leadership authority.

Mt 16:19-20: I will give you (singular) 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.

This biblical commission echoes one other conferral of keys in the Bible. Eliakim receives the keys of the royal palace.

Is 22:22: I will place the key of the House of David on his shoulder; when he opens, no one shall shut, when he shuts, no one shall open.

Apart from this passage, there is no background in biblical language for binding and loosening. In Rabbinical Judaism, the words signify rabbinical decisions; to bind is to give a decision that imposes an obligation, and to loose is to give a decision that removes an obligation.

Mt 18:15-18: "If your brother sins (against you), go and tell him his fault between you and him alone. If he listens to you, you have won over your brother. If he does not listen, take one or two others along with you, so that 'every fact may be established on the testimony of two or three witnesses.' If he refuses to listen to them, tell the church (ekklesia). If he refuses to listen even to the church, then treat him as you would a Gentile or a tax collector. Amen, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven."

In Matthew 18:18, the Apostles share in the power to bind and loose that was given to Peter in 16:19; what was given to Peter alone is now shared by the whole Church in the person of the Apostles.

If Peter held a position of primacy, the other Apostles would have to know that and would have reflected that role thrust on Peter by Christ in their relationships to him. In other words, does the Bible reveal a primary place or role for Peter consciously acknowledged by the New Testament writers? Yes, the biblical portrait of Peter presented earlier in this chapter attests to the preeminent role of Peter among the writers of the New Testament.

Among the Apostolic Fathers, the same recognition can be shown.

Tertullian (Rome, 160 - 220 AD), On Monogamy, Chapter 8: Peter alone do I find ... to have been married. Monogamist I am led to presume him by consideration of the church, which, built upon him, was destined to appoint every grade of her Order from monogamists.
Clement (Alexandria, 150 - 215 AD), Who Is the Rich Man That Shall Be Saved?, Chapter 21: Therefore, on hearing those words, the blessed Peter, the chosen, the pre-eminent, the first of the disciples, for whom alone and Himself the Savior paid tribute, quickly seized and comprehended the saying. And what does he say? "Lo, we have left all and followed Thee."
Cyprian (Carthage, 200 - 258 AD), On the Unity of the Catholic Church, Chapter 4: Upon him (Peter), being one, He (Christ) built His Church and although after His resurrection He bestows equal power upon all the Apostles, and says: "As the Father has sent me, I also send you. Receive the Holy Spirit: if you forgive the sins of anyone, they will be forgiven him; if you retain the sins of anyone, they will be retained" (Jn 20:21), that He might display unity, He established by His authority the origin of the same unity as beginning from one.
Cyril (Jerusalem, 315 - 387 AD), Catecheses, No. 2:19: Peter, the chiefest and foremost of the Apostles, denied the Lord thrice before a little maid: but he repented himself, and wept bitterly.
Augustine (Numidia, now Algeria, 354 - 430 AD), Letters, No 53: For, if the order of succession of Bishops is to be considered, how much more surely, truly and safely do we number them from Peter, to whom, as representing the whole Church, the Lord said: "Upon this rock I will build my church and the gates of hell shall not prevail against it" (Mt 16:18). For, to Peter succeeded Linus, to Linus Clement, to Clement Anacletus, to Anacletus Evaristus ...

Getting into the translations in Greek, Latin and Aramaic. Enjoy!

1 posted on 03/26/2010 11:12:03 PM PDT by Salvation

To: nickcarraway; Lady In Blue; NYer; ELS; Pyro7480; livius; Catholicguy; RobbyS; markomalley; ...

Catholic Discussion Ping!

Please notify me via FReepmail if you would like to be added to or taken off the Catholic Discussion Ping List.

2 posted on 03/26/2010 11:13:13 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)

3 posted on 03/26/2010 11:19:10 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)

Peter was the first person that Jesus called when he began his ministry and selected his disciples. This is the reason Peter is mentioned first in the order of names of the apostles.

“And Jesus, walking by the sea of Galilee, saw two brethren, Simon, called Peter, and Andrew his brother, casting a net into the sea: for they were fishers. And he said unto them, Follow me and I will make you fishers of men.” Matthew 5:18,19

At the end of his ministry, Jesus’ disciples were arguing among themselves as to who would be the greatest in the Kingdom. Jesus told them the first shall be last and the last shall be first. Peter was obviously the most outspoken one of the group - often getting himself into trouble because of it - but he was not greater than any of the others. They all had a ministry and a part in building the early church of believers (Judas excluded). Saul, who became Paul, seemed to have an even greater impact on the church and contributed the most writings that made up the New Testament. He wasn’t even in the original group of twelve, yet the Lord worked great and mighty things through him.

4 posted on 03/26/2010 11:42:21 PM PDT by boatbums (God is ready to assume full responsibility for the life wholly yielded to him.)

” epi taute te petra oikodomeso mou ten ekklesian”

If only Jesus had said “epi soi” all of this would have been settled long ago. But He had to go and say, “epi taute te petra.” Go, figure.

5 posted on 03/26/2010 11:43:16 PM PDT by Belteshazzar

Are you sure about that? I always thought that Andrew was called first. Then he went and got Peter.

Different evangelists have different lists.

Guess we will have to agree to disagree on this. Did you read this section of apologetics on Peter? Did you read yesterday’s with all the Biblical quotes about Peter? None of the other apostles is mentioned that many times.

6 posted on 03/26/2010 11:53:49 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)

Read ALL of chapter 16 and ask yourself “What else does Jesus call Peter” ... then ask yourself was Jesus speaking figuratively or literally?

If figuratively, then the “rock” is not Peter but what foundation of faith that Peter spoke.

If literally, then the whole concept of Christianity falls apart.

7 posted on 03/27/2010 3:27:31 AM PDT by taxcontrol

"Peter was the first person that Jesus called when he began his ministry and selected his disciples. This is the reason Peter is mentioned first in the order of names of the apostles."

This is not quite correct as John 1:35-42 clearly shows. Two of John the Baptist's disciples were compelled to follow Jesus after his baptism. Jesus told them to "come". One of these was Andrew, Peter's brother. It was Andrew who brought Jesus to Peter.

8 posted on 03/27/2010 8:15:22 AM PDT by circlecity

The Primacy of Peter

The Catholic Church needs to stop glorifying and praising mere men and get back to the Primacy of Jesus Christ.

9 posted on 03/27/2010 8:48:13 AM PDT by aimhigh

To: aimhigh; taxcontrol

Please desist in claiming that the Catholic Church does NOT hold the deity of Christ above the Pope.

Jesus knew he was going to be killed, rather crucifieed, so he needed to choose a leader.

The Catholic Liturgy is centered on the Father, Son and Holy Spirit. Rread the Nicene Creed said at Mass.

The first part of the Mass is the Liturgy of the Word, which includes readings from the Old Testament, New Testament (on Sundays and special days) and a Gospel from one of the evangelists. I daresay — at least from my own experience of being in a Protestant Church — that Catholics hear and are preached to on the Word of God much more often that Protestants are. BTW, I felt terribly uncomfortable in that Protestant Church (Alliance Church) because absolutely NO HOLY SCRIPTURE was read by anyone at all.

The second part of the Mass is the Liturgy of the Eucharist. Again this is totally centered on Jesus Christ and doing as He instructed “Do this in Memory of Me.” The transubstantiation of the bread and wine into the Body and Blood of Christ is totally awesome, if one understands (or is willing to understand what is happening.)

Have you attended a Catholic Mass? If you haven’t you in no way can make this judgment that Catholics do not hold Jesus Christ, the Son, God the Father and the Holy Spirit above all else.

So, again, please desits, I ask politely, until you have attended a Catholic Mass and know for yourself what really happens.

In other words, could the propaganda you have been given all these years about the Catholic Church or the papcy be WRONG? Heaven forbid! LOL! (Because it is!) Come to a Catholic Mass and find out for yourselves!

10 posted on 03/27/2010 9:02:33 AM PDT by Salvation ("With God all things are possible." Matthew 19:26)

I know this get’s beat to death all the time, but I have a number of problems with the Catholic interpretation of all of this. In no particular order....

1)If this was such a monumental occasion that the Catholic church likes to think, then why isn’t Peter’s supposed place as the “rock of Christianity” or the “nurmero uno church leader” mentioned in the other gospels or even the letters? In fact in Acts 12 and Acts 15 it is clear that James is in charge and not Peter.

2)Why is it that in all of the rest of the Bible is God refered to as rock or foundational stone but in this one instance Peter is supposedly now the “rock”?

3)Why is it that Peter in one instance in this chapter, is this supposed “rock of Christianity” upon which the gates of Hell can’t fight against, but then a few verses later he’s rebuked by Jesus as “Satan”?

4)I’m not a language scholar, but I’m wondering what proof the Catholic church has that Jesus spoke to Peter in Aramaic? When Jesus spoke in Aramaic, it was recorded as such.

5)Lastly, like someone else already pointed out, why doesn’t the Catholic church recognize that by putting Peter as the “rock of Christianity” they minimize Jesus?

11 posted on 03/27/2010 11:41:02 AM PDT by ScubieNuc

**why doesn’t the Catholic church recognize that by putting Peter as the “rock of Christianity” they minimize Jesus?**
We don’t minimize Jesus.

Please read my post above.

Christ knew he was going to die and chose Peter as a leader of the apostles. Do you believe with just this one statement?

12 posted on 03/27/2010 1:03:39 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)

Perhaps you need to read ALL the Biblical references to Peter:

Or do you choose to read only the quotes of Peter that seem to pertain to your points of view -- which I believe might be mistaken when you look at the entire picture. (SELECTIVE readings of the Holy Scriptures or YOPIOS -- Your own private interpretation of Scripture -- which is it?)

What will you say to St. Peter when he meets you at the moment of your death and says you cannot enter heaven because you did not believe Jesus Christ when HE spoke about Peter?

HMMMM -- something to think about, eh?

_____________________________________________________________________________

Mk 8:29: And he (Jesus) asked them, "But who do you say that I am?" Peter said to him in reply, "You are the Messiah."
Mt 18:21: Then Peter approaching asked him, "Lord, if my brother sins against me, how often must I forgive him? As many as seven times?"
Lk 12:41: Then Peter said, "Lord, is this parable meant for us or for everyone?"
Jn 6:67-68: Jesus then said to the Twelve, "Do you also want to leave?" Simon Peter answered him, "Master, to whom shall we go? You have the words of eternal life."

Mt 14:27-28: At once (Jesus) spoke to them, "Take courage, it is I; do not be afraid." Peter said to him in reply, "Lord, if it is you, command me to come to you on the water."
Lk 5:3-8: Getting into one of the boats, the one belonging to Simon, he (Jesus) asked him to put out a short distance from the shore. ... He said to Simon, "Put out into deep water and lower your nets for a catch." Simon said in reply, "Master, we have worked hard all night and have caught nothing, but at your command I will lower the nets." When they had done this, they caught a great number of fish and their nets were tearing. ... When Simon Peter saw this, he fell at the knees of Jesus and said, "Depart from me, Lord, for I am a sinful man."
Mk 10:28: Peter began to say to him, "We have given up everything and followed you."
Mt 17:24-25: ...the collectors of the temple tax approached Peter and said, "Doesn't your teacher pay the temple tax?" "Yes," he said. When he came into the house, before he had time to speak, Jesus asked him, "What is your opinion, Simon?"

Mk 3:16-17: He (Jesus) appointed the twelve: Simon, whom he named Peter; James, son of Zebedee, and John ...
Mt 10:2: The names of the twelve apostles are these: first, Simon called Peter, and his brother Andrew; James, the son of Zebedee, and his brother John;
Lk 6:13-14: When day came, he called his disciples to himself, and from them he chose Twelve, whom he also named apostles: Simon, whom he named Peter, and his brother Andrew, James, John, Philip, Bartholomew,
Acts 1:13: When they entered the city they went to the upper room where they were staying, Peter and John and James and Andrew, Philip ...

Acts 2:37: ... they asked Peter and the other apostles, "What are we to do, my brothers?"
Lk 9:32: Peter and his companions had been overcome by sleep ...
Acts 5:29: But Peter and the apostles said in reply, "We must obey God rather than men."

Jn 20:3-8: So Peter and the other disciple went out and came to the tomb. They both ran, but the other disciple ran faster than Peter and arrived at the tomb first, ... but did not go in. When Simon Peter arrived after him, he went into the tomb and saw the burial cloths ... Then the other disciple also went in, the one who had arrived at the tomb first ...
Jn 21:15-17: Jesus said to Simon Peter, "Simon, son of John, do you love me more than these?" He said to him, "Yes, Lord, you know that I love you." He said to him, "Feed my lambs" ... "Tend my sheep." ... "Feed my sheep."

1 Cor 15:3-5: ... Christ died ... was buried ... was raised on the third day ... that he appeared to Kephas, then to the Twelve.

Gal 1:18: Then after three years I went up to Jerusalem to confer with Kephas and remained with him for fifteen days.
Gal 2:9: James and Kephas and John, who were reputed to be pillars, gave me and Barnabas their right hands in partnership ...
Gal 2:11: And when Kephas came to Antioch, I opposed him ...
Gal 2:14: ... I said to Kephas in front of all ...
1 Cor 1:12: I mean that each of you is saying, "I belong to Paul," ... "I belong to Kephas," ...
1 Cor 3:22: Paul or Apollos or Kephas, or the world or life or death, or the present or the future: all belong to you ...
1 Cor 9:5: Do we not have the right to take along a Christian wife, as do the rest of the apostles, and the brothers of the Lord, and Kephas?

Acts 2:14: Then Peter stood up with the Eleven, raised his voice, and proclaimed to them, "You who are Jews ..."
Acts 3:12: When Peter saw this, he addressed the people, "You Israelites, why are you amazed at this?"
Acts 4:8: Then Peter, filled with the holy Spirit, answered them, "Leaders of the people and elders"
Acts 5:3: But Peter said, "Ananias, why has Satan filled your heart ..."
Acts 5:29: But Peter and the apostles said in reply, "We must obey God rather than men."
Acts 8:20: But Peter said to him, "May your money perish with you ..."
Acts 10:34: Then Peter proceeded to speak and said, "In truth, I see that God shows no partiality."
Acts 11:4: Peter began and explained it to them step by step, saying...
Acts 15:7: After much debate had taken place, Peter got up and said to them ...
Acts 3:6: Peter said, "I have neither silver nor gold, but what I do have I give you: in the name of Jesus Christ the Nazorean, (rise and) walk."
Acts 9:34: Peter said to him, "Aeneas, Jesus Christ heals you. Get up and make your bed."
Acts 9:40: Peter sent them all out and knelt down and prayed. Then he turned to her body and said, "Tabitha, rise up."
Acts 5:15: Thus they even carried the sick out into the streets and laid them on cots and mats so that when Peter came by, at least his shadow might fall on one or another of them.
Acts 10:9-10: The next day, ... Peter went up to the roof terrace to pray at about noontime. ... he fell into a trance.
Acts 10:46-47: Then Peter responded, "Can anyone withhold the water for baptizing these people, who have received the holy Spirit even as we have?"

"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."
Jn 21:15-17: When they had finished breakfast, Jesus said to Simon Peter, "Simon, son of John, do you love me more than these?" He said to him, "Yes, Lord, you know that I love you." He said to him, "Feed my lambs." He then said to him a second time, "Simon, son of John, do you love me?" He said to him, "Yes, Lord, you know that I love you." He said to him, "Tend my sheep." He said to him the third time, "Simon, son of John, do you love me?" Peter was distressed that he had said to him a third time, "Do you love me?" and he said to him, "Lord, you know everything; you know that I love you." (Jesus) said to him, "Feed my sheep."
Mt 16:15-19: He (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 netherworld 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."

13 posted on 03/27/2010 1:11:17 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)

14 posted on 03/27/2010 1:14:24 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)

What will you say to St. Peter when he meets you at the moment of your death and says you cannot enter heaven because you did not believe Jesus Christ when HE spoke about Peter?

Where in the Bible does it say that Peter meets anyone after they die or that Peter decides who enters heaven? It doesn't. Jesus alone, decides who enters Heaven. Here's a sampling:

Act 4:12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.
This, by the way is Peter speaking about Jesus.

1John 5:7-13 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.

And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one.

If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son.

He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son.

And this is the record, that God hath given to us eternal life, and this life is in his Son.

He that hath the Son hath life; [and] he that hath not the Son of God hath not life.

These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.

This is one of my favorite sections of scripture because it mentions things like salvation through belief in Jesus, the fact that we can know we have eternal life, and (on this particular subject) we will be judged by God and not any man.

You asked how I would feel facing Peter, but as I showed, there is no reason for me to fear facing Peter, because he won't be my judge. However, how will you feel facing Jesus, having had all this knowledge of what the Bible says, YET you go with a belief and practice in something other than the Bible.

I wouldn't want to be in your shoes.

15 posted on 03/27/2010 2:46:36 PM PDT by ScubieNuc

Come to a Catholic Mass and find out for yourselves!

I have been. They spent more time praising Mary than Jesus. The Rock is Peter's confession of faith: Jesus is the Christ, the Son of the Living God.

16 posted on 03/27/2010 4:51:00 PM PDT by aimhigh

I assume your point that the Catholic Church doe hold Jesus above the Pope, was directed to the other receipent in your response as I have made no such claims.

As to your comment about attending a Catholic worship service, I have attended several, on two continents and 4 nations. I have also attended Coptic and Greek Orthodox. You see I travel internationally and quite extensively in my job.

My point was to the fact that the Catholic church, in an attempt to assert control over Christendom, makes claim through Matthew 16 to what they believe is as supremecy of Peter and thus, claims a superiority among men with regards to the faith.

The fact remains that 1) no other scripture supports this position. 2) Other scriptures show that there was not superiority among the Apostles. 3) That God is not a respecter of men 4) The very chapter in which is used for this viewpoint also rebukes Peter by calling him Satan.

If one accepts these truths, then the claims of supremacy fall apart and the Catholic church becomes just one of many Apostolic churches created after Jesus left this earth.

17 posted on 03/28/2010 1:57:13 AM PDT by taxcontrol

Wednesday, March 01, 2006
50 New Testament Proofs for Petrine Primacy and the Papacy

[written in 1994 and published on pp. 233-238 of my book, A Biblical Defense of Catholicism]

See the related paper, Reply to a Critique of my 50 New Testament Proofs for Petrine Primacy and the Papacy, for a fuller explanation of exactly what I think these biblical evidences prove, and how I view them in terms of logical force (i.e., what I would claim for them), especially when considered individually.

*****

The Catholic doctrine of the papacy is biblically-based, and is derived from the evident primacy of St. Peter among the apostles. Like all Christian doctrines, it has undergone development through the centuries, but it hasn’t departed from the essential components already existing in the leadership and prerogatives of St. Peter. These were given to him by our Lord Jesus Christ, acknowledged by his contemporaries, and accepted by the early Church. The biblical Petrine data is quite strong and convincing, by virtue of its cumulative weight, especially for those who are not hostile to the notion of the papacy from the outset. This is especially made clear with the assistance of biblical commentaries. The evidence of Holy Scripture (RSV) follows:

1. Matthew 16:18: “And I tell you, you are Peter, and on this rock I will build my church; and the powers of death shall not prevail against it.”

The rock (Greek, petra) referred to here is St. Peter himself, not his faith or Jesus Christ. Christ appears here not as the foundation, but as the architect who “builds.” The Church is built, not on confessions, but on confessors - living men (see, e.g., 1 Pet 2:5). Today, the overwhelming consensus of the great majority of all biblical scholars and commentators is in favor of the traditional Catholic understanding. Here St. Peter is spoken of as the foundation-stone of the Church, making him head and superior of the family of God (i.e., the seed of the doctrine of the papacy). Moreover, Rock embodies a metaphor applied to him by Christ in a sense analogous to the suffering and despised Messiah (1 Pet 2:4-8; cf. Mt 21:42). Without a solid foundation a house falls. St. Peter is the foundation, but not founder of the Church, administrator, but not Lord of the Church. The Good Shepherd (John 10:11) gives us other shepherds as well (Eph 4:11).

2. Matthew 16:19 “I will give you the keys of the kingdom of heaven . . .”

The “power of the keys” has to do with ecclesiastical discipline and administrative authority with regard to the requirements of the faith, as in Isaiah 22:22 (cf. Is 9:6; Job 12:14; Rev 3:7). From this power flows the use of censures, excommunication, absolution, baptismal discipline, the imposition of penances, and legislative powers. In the Old Testament a steward, or prime minister is a man who is “over a house” (Gen 41:40; 43:19; 44:4; 1 Ki 4:6; 16:9; 18:3; 2 Ki 10:5; 15:5; 18:18; Is 22:15,20-21).

3. Matthew 16:19 “. . . whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”

“Binding” and “loosing” were technical rabbinical terms, which meant to “forbid” and “permit” with reference to the interpretation of the law, and secondarily to “condemn” or “place under the ban” or “acquit.” Thus, St. Peter and the popes are given the authority to determine the rules for doctrine and life, by virtue of revelation and the Spirit’s leading (Jn 16:13), and to demand obedience from the
Church. “Binding and loosing” represent the legislative and judicial powers of the papacy and the bishops (Mt 18:17-18; Jn 20:23). St. Peter, however, is the only apostle who receives these powers by name and in the singular, making him preeminent.

4. Peter’s name occurs first in all lists of apostles (Mt 10:2; Mk 3:16; Lk 6:14; Acts 1:13). Matthew even calls him the “first” (10:2). Judas Iscariot is invariably mentioned last.

5. Peter is almost without exception named first whenever he appears with anyone else. In one (only?) example to the contrary, Galatians 2:9, where he (”Cephas”) is listed after James and before John, he is clearly preeminent in the entire context (e.g., 1:18-19; 2:7-8).

6. Peter alone among the apostles receives a new name, Rock, solemnly conferred (Jn 1:42; Mt 16:18).

7. Likewise, Peter is regarded by Jesus as the Chief Shepherd after Himself (Jn 21:15-17), singularly by name, and over the universal Church, even though others have a similar but subordinate role (Acts 20:28; 1 Pet 5:2).

8. Peter alone among the apostles is mentioned by name as having been prayed for by Jesus Christ in order that his “faith may not fail” (Lk 22:32).

9. Peter alone among the apostles is exhorted by Jesus to “strengthen your brethren” (Lk 22:32).

10. Peter first confesses Christ’s divinity (Mt 16:16).

11. Peter alone is told that he has received divine knowledge by a special revelation (Mt 16:17).

12. Peter is regarded by the Jews (Acts 4:1-13) as the leader and spokesman of Christianity.

13. Peter is regarded by the common people in the same way (Acts 2:37-41; 5:15).

14. Jesus Christ uniquely associates Himself and Peter in the miracle of the tribute-money (Mt 17:24-27).

15. Christ teaches from Peter’s boat, and the miraculous catch of fish follows (Lk 5:1-11): perhaps a metaphor for the pope as a “fisher of men” (cf. Mt 4:19).

16. Peter was the first apostle to set out for, and enter the empty tomb (Lk 24:12; Jn 20:6).

17. Peter is specified by an angel as the leader and representative of the apostles (Mk 16:7).

18. Peter leads the apostles in fishing (Jn 21:2-3,11). The “bark” (boat) of Peter has been regarded by Catholics as a figure of the Church, with Peter at the helm.

19. Peter alone casts himself into the sea to come to Jesus (Jn 21:7).

20. Peter’s words are the first recorded and most important in the upper room before Pentecost (Acts 1:15-22).

21. Peter takes the lead in calling for a replacement for Judas (Acts 1:22).

22. Peter is the first person to speak (and only one recorded) after Pentecost, so he was the first Christian to “preach the gospel” in the Church era (Acts 2:14-36).

23. Peter works the first miracle of the Church Age, healing a lame man (Acts 3:6-12).

24. Peter utters the first anathema (Ananias and Sapphira) emphatically affirmed by God (Acts 5:2-11)!

25. Peter’s shadow works miracles (Acts 5:15).

26. Peter is the first person after Christ to raise the dead (Acts 9:40).

27. Cornelius is told by an angel to seek out Peter for instruction in Christianity (Acts 10:1-6).

28. Peter is the first to receive the Gentiles, after a revelation from God (Acts 10:9-48).

29. Peter instructs the other apostles on the catholicity (universality) of the Church (Acts 11:5-17).

30. Peter is the object of the first divine interposition on behalf of an individual in the Church Age (an angel delivers him from prison - Acts 12:1-17).

31. The whole Church (strongly implied) offers “earnest prayer” for Peter when he is imprisoned (Acts 12:5).

32. Peter presides over and opens the first Council of Christianity, and lays down principles afterwards accepted by it (Acts 15:7-11).

33. Paul distinguishes the Lord’s post-Resurrection appearances to Peter from those to other apostles (1 Cor 15:4-8). The two disciples on the road to Emmaus make the same distinction (Lk 24:34), in this instance mentioning only Peter (”Simon”), even though they themselves had just seen the risen Jesus within the previous hour (Lk 24:33).

34. Peter is often spoken of as distinct among apostles (Mk 1:36; Lk 9:28,32; Acts 2:37; 5:29; 1 Cor 9:5).

35. Peter is often spokesman for the other apostles, especially at climactic moments (Mk 8:29; Mt 18:21; Lk 9:5; 12:41; Jn 6:67 ff.).

36. Peter’s name is always the first listed of the “inner circle” of the disciples (Peter, James and John - Mt 17:1; 26:37,40; Mk 5:37; 14:37).

37. Peter is often the central figure relating to Jesus in dramatic gospel scenes such as walking on the water (Mt 14:28-32; Lk 5:1 ff., Mk 10:28; Mt 17:24 ff.).

38. Peter is the first to recognize and refute heresy, in Simon Magus (Acts 8:14-24).

39. Peter’s name is mentioned more often than all the other disciples put together: 191 times (162 as Peter or Simon Peter, 23 as Simon, and 6 as Cephas). John is next in frequency with only 48 appearances, and Peter is present 50% of the time we find John in the Bible! Archbishop Fulton Sheen reckoned that all the other disciples combined were mentioned 130 times. If this is correct, Peter is named a remarkable 60% of the time any disciple is referred to!

40. Peter’s proclamation at Pentecost (Acts 2:14-41) contains a fully authoritative interpretation of Scripture, a doctrinal decision and a disciplinary decree concerning members of the “House of Israel” (2:36) - an example of “binding and loosing.”

41. Peter was the first “charismatic”, having judged authoritatively the first instance of the gift of tongues as genuine (Acts 2:14-21).

42. Peter is the first to preach Christian repentance and baptism (Acts 2:38).

43. Peter (presumably) takes the lead in the first recorded mass baptism (Acts 2:41).

44. Peter commanded the first Gentile Christians to be baptized (Acts 10:44-48).

45. Peter was the first traveling missionary, and first exercised what would now be called “visitation of the churches” (Acts 9:32-38,43). Paul preached at Damascus immediately after his conversion (Acts 9:20), but hadn’t traveled there for that purpose (God changed his plans!). His missionary journeys begin in Acts 13:2.

46. Paul went to Jerusalem specifically to see Peter for fifteen days in the beginning of his ministry (Gal 1:18), and was commissioned by Peter, James and John (Gal 2:9) to preach to the Gentiles.

47. Peter acts, by strong implication, as the chief bishop/shepherd of the Church (1 Pet 5:1), since he exhorts all the other bishops, or “elders.”

48. Peter interprets prophecy (2 Pet 1:16-21).

49. Peter corrects those who misuse Paul’s writings (2 Pet 3:15-16).

50. Peter wrote his first epistle from Rome, according to most scholars, as its bishop, and as the universal bishop (or, pope) of the early Church. “Babylon” (1 Pet 5:13) is regarded as code for Rome.

In conclusion, it strains credulity to think that God would present St. Peter with such prominence in the Bible, without some meaning and import for later Christian history; in particular, Church government. The papacy is the most plausible (we believe actual) fulfillment of this.
http://socrates58.blogspot.com/2006/03/50-new-testament-proofs-for-petrine.html
by Dave Armstrong

18 posted on 05/07/2010 11:34:05 PM PDT by johngrace

There are several problems that I have with this.

1. Peter was not the subject of the conversation in Matthew 16, Jesus was.
2. 1 Corinthians 10:4 identifies Jesus as Petra.
3. Matthew 16 identifies Peter as Petros. (Catholics use the word Cephas to try to equate rock to rock, but Petra and Petros are two distinct Greek words with different definitions, i.e. a piece of rock, vs. a mass of rock). Both Greek words share the word “rock” in them, and therefore, once translated from Greek, the distinction is lost.
4. Upon this PETRA, which is Jesus is the Christ, Jesus will build his church.
5. Ephesians 2:20 does not single out Peter.
6. Matthew 18:18 Jesus was talking to disciples, and not just his Apostles. There are ways to determine if he was talking with his Apostles, which he called disciples, and there are ways to determine if Jesus was talking to all of his disciples. For example, in Luke Chapter 10, Jesus sent out 70 of his disciples, and they returned. In Acts chapter one, the Apostles had to elect a new Apostle, and the requirement of that was that they had to be a disciple of Christ, that followed them from the beginning of the ministry of Jesus to the resurrection of Jesus. Therefore, in Matthew 18:18, Jesus was not only talking to his “Apostles”. If he was talking only to Apostles, it would state something like, the twelve, or Apostles. Otherwise, if those words would not be used, he was talking to ALL disciples. Therefore, all disciples of Christ has the authority to bind and loose.

19 posted on 02/28/2011 12:27:27 AM PST by Ed Chapman

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