Definition of Terms:
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The Authority of the Pope
The role of the Pope, or Bishop of Rome, as the visible head of the Church and successor of the Apostle Peter, has been a defining feature of Catholic ecclesiology. This authority, far from being a later medieval innovation, is deeply grounded in the New Testament, foreshadowed in the Old, and testified to by the early Church Fathers. It developed over time in clarity and application, but the core ideas of Petrine primacy, jurisdiction, and doctrinal authority are embedded in both Scripture and tradition. This essay traces the biblical foundation of the papacy, its Old Testament parallels, and its reception among the Apostolic, Pre-Nicene, and Post-Nicene Fathers, concluding with how this authority ensured unity and doctrinal stability.
Biblical Foundations of Papal Authority
1. Peter as the Rock – Matthew 16:18–19
“You are Peter, and on this rock I will build my Church, and the gates of Hades shall not prevail against it. I will give you the keys of the kingdom of heaven…” (Matt. 16:18–19)
In this key passage, Jesus assigns Peter a foundational role in the establishment of the Church. The Greek wordplay between Petros (Πέτρος) and petra (πέτρα)—both meaning “rock”—underscores Peter’s unique place in Jesus’ mission. Catholic theology maintains that this is not merely about Peter’s faith, but about Peter himself being the foundation stone of the visible Church on earth.1
2. Isaiah 22:20–22 and the Stewardship Typology
“I will place on his shoulder the key of the house of David; he shall open, and none shall shut; and he shall shut, and none shall open.” (Isaiah 22:22)
This Old Testament passage refers to Eliakim, the royal steward in the house of David. He is given the “keys” and authority to act on behalf of the king. The steward (al-habbayit) was second only to the king himself, with jurisdiction over the kingdom’s administration (cf. 1 Kings 4:6; 18:3).
Matthew 16 echoes this passage in both language and imagery. Jesus, the Son of David, entrusts to Peter the “keys of the kingdom of heaven,” a phrase that parallels Isaiah’s “key of the house of David.”2 This typological connection suggests that Peter’s role is not merely symbolic, but one of royal administrative authority, divinely appointed to govern the new kingdom—the Church.
The steward’s role was dynastic and office-based, not personal—when one died or was removed, another took his place. This is why the Catholic Church understands Peter’s role as perpetual and succeeded by later bishops of Rome.3
3. Binding and Loosing – Authority in Jewish Context
In Matthew 16:19, Jesus gives Peter the power to “bind and loose”—a rabbinic legal term that referred to the authority to forbid or permit, and to interpret divine law. Jewish rabbis were said to “bind” what was prohibited and “loose” what was allowed. This included legislative, judicial, and disciplinary power.
Jesus later extends this authority to the other apostles (Matt. 18:18), but only Peter is given the keys and is addressed individually—underscoring his unique leadership among the Twelve.4
4. Feed My Sheep – John 21:15–17
“Simon, son of John, do you love me?… Feed my lambs… Tend my sheep… Feed my sheep.”
This triple command from the risen Christ entrusts Peter with a pastoral office over the entire flock. Jesus, the Good Shepherd, passes on His pastoral mission to Peter, who is now to “feed” and “tend” all believers. The vocabulary used here (boske and poimainein) echoes the language of royal shepherds and prophetic leaders in the Old Testament (cf. Ezek. 34:2–24).5
5. Strengthen Your Brethren – Luke 22:31–32
“Simon, Simon, Satan has demanded to sift all of you like wheat, but I have prayed for you [singular], that your faith may not fail. And when you have turned back, strengthen your brethren.”
Here, Christ singles out Peter among all the apostles, interceding specifically for his faith. The charge to “strengthen” the others (Greek: sterizon) implies a confirming role. The Catholic interpretation sees this as Christ praying for Peter’s stability, which in turn enables him to be a source of stability for the Church—a key dimension of papal teaching authority.6
The Church Fathers and the Development of Papal Authority
1. Apostolic Fathers
Clement of Rome (c. 96 A.D.)
In his letter to the Corinthians, Clement of Rome intervenes authoritatively in a local church dispute. He writes not as a distant bishop offering advice, but with commanding tone:
“If any disobey the words spoken by God through us, let them know that they will involve themselves in transgression and serious danger.”7
This early Roman intervention, within the lifetime of the Apostle John, shows the de facto authority exercised by the Roman bishop, even outside his diocese.
Ignatius of Antioch (c. 107 A.D.)
In his letter to the Romans, Ignatius calls the Roman Church:
“The Church which presides in love.”8
The term presides (prokathemenē) suggests more than fraternal admiration—it reflects a sense of Roman leadership and primacy, recognized across the early Christian world.
2. Pre-Nicene Fathers
Irenaeus of Lyons (c. 180 A.D.)
“For it is a matter of necessity that every Church should agree with this Church [of Rome], on account of its more excellent origin… in which the tradition from the apostles has always been preserved.”9
Irenaeus gives the clearest witness in the second century to Rome’s doctrinal authority as the custodian of apostolic truth. He lists the succession of bishops from Peter and Paul to his own time, implying that orthodoxy is guaranteed through communion with the Roman See.
Tertullian (c. 200 A.D.)
Though he later fell into Montanism, Tertullian refers to Rome as the Church “where Peter suffered a passion like that of the Lord,” and where apostolic teaching is preserved.10
3. Post-Nicene Fathers
Augustine of Hippo (354–430 A.D.)
“Rome has spoken; the case is closed.”
—Attributed after the Pelagian controversy, though possibly paraphrased from Sermon 131
Augustine upheld the primacy of Peter and his successors. He explained that Peter represents the whole Church and was given the keys not for himself alone, but for the sake of the entire body.11
Jerome (c. 347–420 A.D.)
“I follow no one as the chief except Christ, but I am joined in communion with your blessedness, that is, with the Chair of Peter. I know that on this rock the Church is built.”12
Jerome clearly sees communion with Rome as essential to orthodoxy and traces it directly to Peter’s primacy.
Unambiguous Papal Claims: Leo the Great and Beyond
While earlier popes such as Damasus I and Innocent I spoke authoritatively, it was Pope Leo the Great (r. 440–461) who articulated papal supremacy with unambiguous clarity. In his famous Tome to Flavian, accepted by the Council of Chalcedon (451), Leo’s Christological teaching was received with the acclamation:
“Peter has spoken through Leo!”
Leo insisted that Peter speaks through his successors:
“The care of the universal Church should converge toward Peter’s one seat, and nothing anywhere should be separated from its Head.”13
He taught that Peter continues his pastoral role in the Roman bishop, and that obedience to Rome is necessary for Church unity and doctrinal soundness. From Leo onward, papal claims were increasingly juridical and global, with Rome serving as the final arbiter in matters of theology, discipline, and unity.
Unity and Doctrinal Safeguard
The authority of the papacy historically served two essential functions:
Unity of the Church – In a geographically and culturally diverse Church, the pope functioned as a visible source of communion. Local disputes, especially on Easter dating, baptismal validity, or Christological definitions, found resolution through the Roman See.
Preservation of Doctrine – Rome’s position as a doctrinal anchor was evident during the Arian crisis (4th c.), the Pelagian controversy (5th c.), and the Monophysite debates (5th–6th c.). Appeals to Rome became a standard process for clarifying or affirming orthodoxy.
Conclusion
The authority of the pope, grounded in Christ’s appointment of Peter, prefigured in Old Testament royal offices, and confirmed in the writings of the Fathers, developed from a foundational, symbolic primacy into an explicitly juridical and magisterial role. By the time of Leo the Great, the papacy was understood not merely as a primacy of honor, but as a divinely instituted office essential for unity, doctrinal integrity, and ecclesial governance—a belief that remains central to Catholic ecclesiology today.
Footnotes
R.T. France, The Gospel of Matthew (NICNT), Grand Rapids: Eerdmans, 2007, pp. 622–624. ↩
Scott Hahn, Kinship by Covenant, Yale University Press, 2009, pp. 441–443. ↩
Thomas G. Weinandy, The Papacy and the Grace of Unity, in Faith and Reason (1999). ↩
Craig Keener, The Gospel of Matthew: A Socio-Rhetorical Commentary, Eerdmans, 2009, pp. 422–426. ↩
Raymond E. Brown, The Gospel According to John, Anchor Bible, Vol. 29, Doubleday, 1966, pp. 1109–1112. ↩
Luke Timothy Johnson, The Gospel of Luke, Sacra Pagina Series, Vol. 3, Liturgical Press, 1991, p. 337. ↩
1 Clement 59:1, in The Apostolic Fathers, ed. and trans. Bart D. Ehrman, Vol. 1, Loeb Classical Library, 2003. ↩
Epistle to the Romans, Prologue, in Early Christian Writings, Penguin Classics. ↩
Irenaeus, Against Heresies 3.3.2, in Ante-Nicene Fathers, Vol. 1. ↩
Tertullian, Prescription Against Heretics, ch. 36, in Ante-Nicene Fathers, Vol. 3. ↩
Augustine, Sermon 295, in Nicene and Post-Nicene Fathers, First Series, Vol. 6. ↩
Jerome, Letter to Pope Damasus, Ep. 15:2, in Nicene and Post-Nicene Fathers, Second Series, Vol. 6. ↩
Leo the Great, Sermon 3, On His Consecration, in Nicene and Post-Nicene Fathers, Second Series, Vol. 12. ↩
Bible Verses:
Matthew 16:18-19
And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.”
Isaiah 22:20-23
20 On that day I will call my servant Eliakim son of Hilkiah, 21 and will clothe him with your robe and bind your sash on him. I will commit your authority to his hand, and he shall be a father to the inhabitants of Jerusalem and to the house of Judah. 22 I will place on his shoulder the key of the house of David; he shall open, and no one shall shut; he shall shut, and no one shall open. 23 I will fasten him like a peg in a secure place, and he will become a throne of honor to his ancestral house.
John 21:15-17
15 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.” Jesus said to him, “Feed my lambs.” 16 A second time he said to him, “Simon son of John, do you love me?” He said to him, “Yes, Lord; you know that I love you.” Jesus said to him, “Tend my sheep.” 17 He said to him the third time, “Simon son of John, do you love me?” Peter felt hurt because he said to him the 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.
Matt. 10:1-4
Then Jesus summoned his twelve disciples and gave them authority over unclean spirits, to cast them out, and to cure every disease and every sickness. 2 These are the names of the twelve apostles: first, Simon, also known as Peter, and his brother Andrew; James son of Zebedee, and his brother John; 3 Philip and Bartholomew; Thomas and Matthew the tax collector; James son of Alphaeus, and Thaddaeus; 4 Simon the Cananaean, and Judas Iscariot, the one who betrayed him.
Mark 3:15-19
So he appointed the twelve: Simon (to whom he gave the name Peter); 17 James son of Zebedee and John the brother of James (to whom he gave the name Boanerges, that is, Sons of Thunder); 18 and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James son of Alphaeus, and Thaddaeus, and Simon the Cananaean, 19 and Judas Iscariot, who betrayed him.
Luke 22:32
but I have prayed for you that your own faith may not fail; and you, when once you have turned back, strengthen your brothers.”
Church Father Quotes:
Clement I of Rome (martyred 96 A.D.)
“Owing to the sudden and repeated calamities and misfortunes which have befallen us, we must acknowledge that we have been somewhat tardy in turning our attention to the matters in dispute among you, beloved; and especially that abominable and unholy sedition, alien and foreign to the elect of God, which a few rash and self-willed persons have inflamed to such madness that your venerable and illustrious name, worthy to be loved by all men, has been greatly defamed. . . . Accept our counsel and you will have nothing to regret. . . . If anyone disobey the things which have been said by him [God] through us [i.e., that you must reinstate your leaders], let them know that they will involve themselves in transgression and in no small danger. . . . You will afford us joy and gladness if being obedient to the things which we have written through the Holy Spirit, you will root out the wicked passion of jealousy” (Letter to the Corinthians 1, 58–59, 63 [A.D. 80]).
Ignatius of Antioch (35-107 A.D.)
“Ignatius . . . to the church also which holds the presidency, in the location of the country of the Romans, worthy of God, worthy of honor, worthy of blessing, worthy of praise, worthy of success, worthy of sanctification, and, because you hold the presidency in love, named after Christ and named after the Father” (Letter to the Romans 1:1 [A.D. 110]).
“You [the church at Rome] have envied no one, but others you have taught. I desire only that what you have enjoined in your instructions may remain in force” (ibid., 3:1).
Dionysius of Corinth (ca. 171 A.D.)
“For from the beginning it has been your custom to do good to all the brethren in various ways and to send contributions to all the churches in every city. . . . This custom your blessed Bishop Soter has not only preserved, but is augmenting, by furnishing an abundance of supplies to the saints and by urging with consoling words, as a loving father his children, the brethren who are journeying” (Letter to Pope Soter in Eusebius, Church History 4:23:9 [A.D. 170]).
“Today we have observed the Lord’s holy day, in which we have read your letter [Pope Soter]. Whenever we do read it [in church], we shall be able to profit thereby, as also we do when we read the earlier letter written to us by Clement” (ibid., 4:23:11).
The Martyrs of Lyons (ca. 175 A.D.)
“And when a dissension arose about these said people [the Montanists], the brethren in Gaul once more . . . [sent letters] to the brethren in Asia and Phrygia and, moreover to Eleutherius, who was then [A.D. 175] bishop of the Romans, negotiating for the peace of the churches” (Eusebius, Church History 5:3:4 [A.D. 312])
“And the same martyrs too commended Irenaeus, already at that time [A.D. 175] a presbyter of the community of Lyons, to the said bishop of Rome, rendering abundant testimony to the man, as the following expressions show: ‘Once more and always we pray that you may rejoice in God, Pope Eleutherius. This letter we have charged our brother and companion Irenaeus to convey to you, and we beg you to receive him as zealous for the covenant of Christ’” (ibid., 5:4:1–2).
Irenaeus of Lyons (130-202 A.D.)
“But since it would be too long to enumerate in such a volume as this the succession of all the churches, we shall confound all those who, in whatever manner, whether through self-satisfaction or vainglory, or through blindness and wicked opinion, assemble other than where it is proper, by pointing out here the successions of the bishops of the greatest and most ancient church known to all, founded and organized at Rome by the two most glorious apostles, Peter and Paul, that church which has the tradition and the faith which comes down to us after having been announced to men by the apostles. With that church, because of its superior origin, all the churches must agree, that is, all the faithful in the whole world, and it is in her that the faithful everywhere have maintained the apostolic tradition” (Against Heresies 3:3:2 [A.D. 189]).
Clement of Alexandria (150-215 A.D.)
“[T]he blessed Peter, the chosen, the preeminent, the first among the disciples, for whom alone with himself the Savior paid the tribute [Matt. 17:27], quickly grasped and understood their meaning. And what does he say? ‘Behold, we have left all and have followed you’ [Matt. 19:27; Mark 10:28]” (Who Is the Rich Man That Is Saved? 21:3–5 [A.D. 200]).
Tertullian of Carthage (155-240 A.D.)
“For though you think that heaven is still shut up, remember that the Lord left the keys of it to Peter here, and through him to the Church, which keys everyone will carry with him if he has been questioned and made a confession [of faith]” (Antidote Against the Scorpion 10 [A.D. 211]).
“[T]he Lord said to Peter, ‘On this rock I will build my Church, I have given you the keys of the kingdom of heaven [and] whatever you shall have bound or loosed on earth will be bound or loosed in heaven’ [Matt. 16:18–19]. . . . Upon you, he says, I will build my Church; and I will give to you the keys, not to the Church” (Modesty 21:9–10 [A.D. 220]).
The Second Letter of Clement (Written ca. 120-140 A.D.)
“Be it known to you, my lord, that Simon [Peter], who, for the sake of the true faith, and the most sure foundation of his doctrine, was set apart to be the foundation of the Church, and for this end was by Jesus himself, with his truthful mouth, named Peter, the first fruits of our Lord, the first of the apostles; to whom first the Father revealed the Son; whom the Christ, with good reason, blessed” (Letter of Clement to James 2 [A.D. 221]).
Origen of Alexandria (184-253 A.D.)
“[I]f we were to attend carefully to the Gospels, we should also find, in relation to those things which seem to be common to Peter . . . a great difference and a preeminence in the things [Jesus] said to Peter, compared with the second class [of apostles]. For it is no small difference that Peter received the keys not of one heaven but of more, and in order that whatsoever things he binds on earth may be bound not in one heaven but in them all, as compared with the many who bind on earth and loose on earth, so that these things are bound and loosed not in [all] the heavens, as in the case of Peter, but in one only; for they do not reach so high a stage with power as Peter to bind and loose in all the heavens” (Commentary on Matthew 13:31 [A.D. 248]).
“Look at Peter, the great foundation of the Church, that most solid of rocks, upon whom Christ built the Church [Matt. 16:18]. And what does our Lord say to him? ‘Oh you of little faith,’ he says, ‘why do you doubt?’ [Matt. 14:31]” –Homilies on Exodus 5:4 (Written 248 A.D.)
“Peter, upon whom is built the Church of Christ, against which the gates of hell shall not prevail, left only one Epistle of acknowledged genuinity. Let us concede also a second, which, however, is doubtful.” –Commentaries on John (Written 244 A.D.) [cited by Eusebius in History of the Church 6:25]
Cyprian of Carthage (200-258 A.D.)
“The Lord says to Peter: ‘I say to you,’ he says, ‘that you are Peter, and upon this rock I will build my Church.’ . . . On him [Peter] he builds the Church, and to him he gives the command to feed the sheep [John 21:17], and although he assigns a like power to all the apostles, yet he founded a single chair [cathedra], and he established by his own authority a source and an intrinsic reason for that unity. Indeed, the others were that also which Peter was [i.e., apostles], but a primacy is given to Peter, whereby it is made clear that there is but one Church and one chair. So too, all [the apostles] are shepherds, and the flock is shown to be one, fed by all the apostles in single-minded accord. If someone does not hold fast to this unity of Peter, can he imagine that he still holds the faith? If he [should] desert the chair of Peter upon whom the Church was built, can he still be confident that he is in the Church?” (The Unity of the Catholic Church 4; 1st edition [A.D. 251]).
“The Lord says to Peter: ‘I say to you,’ he says, ‘that you are Peter, and upon this rock I will build my Church, and the gates of hell will not overcome it. And to you I will give the keys of the kingdom of heaven; and whatever things you bind on earth shall be bound also in heaven, and whatever you loose on earth, they shall be loosed also in heaven’ [Matt. 16:18–19]). . . . On him [Peter] he builds the Church, and to him he gives the command to feed the sheep [John 21:17], and although he assigns a like power to all the apostles, yet he founded a single chair [cathedra], and he established by his own authority a source and an intrinsic reason for that unity. Indeed, the others were also what Peter was [i.e., apostles], but a primacy is given to Peter, whereby it is made clear that there is but one Church and one chair. So too, all [the apostles] are shepherds, and the flock is shown to be one, fed by all the apostles in single-minded accord. If someone does not hold fast to this unity of Peter, can he imagine that he still holds the faith? If he [should] desert the chair of Peter upon whom the Church was built, can he still be confident that he is in the Church?” (The Unity of the Catholic Church 4; 1st edition [A.D. 251]).
“Cyprian to [Pope] Cornelius, his brother. Greeting. . . . We decided to send and are sending a letter to you from all throughout the province [where I am] so that all our colleagues might give their decided approval and support to you and to your communion, that is, to both the unity and the charity of the Catholic Church” (Letters 48:1, 3 [A.D. 253]).
“Cyprian to Antonian, his brother. Greeting … You wrote … that I should forward a copy of the same letter to our colleague [Pope] Cornelius, so that, laying aside all anxiety, he might at once know that you held communion with him, that is, with the Catholic Church” (ibid., 55[52]:1).
“With a false bishop appointed for themselves by heretics, they dare even to set sail and carry letters from schismatics and blasphemers to the chair of Peter and to the principal church [at Rome], in which sacerdotal unity has its source” (ibid., 59:14).
Firmilian of Caesarea (Died 269 A.D.)
“[Pope] Stephen . . . boasts of the place of his episcopate, and contends that he holds the succession from Peter, on whom the foundations of the Church were laid [Matt. 16:18]. … Stephen . . . announces that he holds by succession the throne of Peter” (collected in Cyprian’s Letters 74[75]:17 [A.D. 253]).
Eusebius of Caesarea (260-340 A.D.)
“A question of no small importance arose at that time [A.D. 190]. For the parishes of all Asia [Minor], as from an older tradition held that the fourteenth day of the moon, on which the Jews were commanded to sacrifice the lamb, should be observed as the feast of the Savior’s Passover. . . . But it was not the custom of the churches in the rest of the world . . . as they observed the practice which, from apostolic tradition, has prevailed to the present time, of terminating the fast [of Lent] on no other day than on that of the resurrection of the Savior [Sunday]. Synods and assemblies of bishops were held on this account, and all, with one consent, through mutual correspondence drew up an ecclesiastical decree that the mystery of the resurrection of the Lord should be celebrated on no other but the Lord’s day and that we should observe the close of the paschal fast on this day only. . . . Thereupon [Pope] Victor, who presided over the church at Rome, immediately attempted to cut off from the community the parishes of all Asia [Minor], with the churches that agreed with them, as heterodox. And he wrote letters and declared all the brethren there wholly excommunicate. But this did not please all the bishops, and they besought him to consider the things of peace and of neighborly unity and love” (Church History 5:23:1–24:11).
Pope Julius I (reign 337-352 A.D.)
“[The] judgment [concerning Athanasius] ought to have been made, not as it was, but according to the ecclesiastical canon. It behooved all of you to write us so that the justice of it might be seen as emanating from all. . . . Are you ignorant that the custom has been to write first to us and then for a just decision to be passed from this place [Rome]? If, then, any such suspicion rested upon the bishop there [Athanasius of Alexandria], notice of it ought to have been written to the church here. But now, after having done as they pleased, they want to obtain our concurrence, although we never condemned him. Not thus are the constitutions of Paul, not thus the traditions of the Fathers. This is another form of procedure, and a novel practice. . . . What I write about this is for the common good. For what we have heard from the blessed apostle Peter, these things I signify to you” (Letter on Behalf of Athanasius [A.D. 341], in Athanasius, Apology Against the Arians 20–35).
Ephraim the Syrian (306-373 A.D.)
“[Jesus said:] Simon, my follower, I have made you the foundation of the holy Church. I betimes called you Peter, because you will support all its buildings. You are the inspector of those who will build on Earth a Church for me. If they should wish to build what is false, you, the foundation, will condemn them. You are the head of the fountain from which my teaching flows; you are the chief of my disciples. Through you I will give drink to all peoples. Yours is that life-giving sweetness which I dispense. I have chosen you to be, as it were, the firstborn in my institution so that, as the heir, you may be executor of my treasures. I have given you the keys of my kingdom. Behold, I have given you authority over all my treasures” (Homilies 4:1 [A.D. 351]).
Pope Damasus I (305-384 A.D.)
“Likewise it is decreed . . . that it ought to be announced that . . . the holy Roman Church has been placed at the forefront not by the 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; and I will give to you the keys of the kingdom of heaven, and whatever you shall have bound on earth will be bound in heaven, and whatever you shall have loosed on earth shall be loosed in heaven’ [Matt. 16:18–19]. The first see, therefore, is that of Peter the apostle, that of the Roman Church, which has neither stain nor blemish nor anything like it” (Decree of Damasus 3 [A.D. 382]).
“Likewise it is decreed . . . that it ought to be announced that . . . the holy Roman Church has been placed at the forefront not by the 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; and I will give to you the keys of the kingdom of heaven . . . ’ [Matt. 16:18–19]. The first see, therefore, is that of Peter the apostle, that of the Roman Church, which has neither stain nor blemish nor anything like it” (Decree of Damasus 3 [A.D. 382]).
Cyril of Jerusalem (313-386 A.D.)
“The Lord is loving toward men, swift to pardon but slow to punish. Let no man despair of his own salvation. Peter, the first and foremost of the apostles, denied the Lord three times before a little servant girl, but he repented and wept bitterly” (Catechetical Lectures 2:19 [A.D. 350]).
“[Simon Magus] so deceived the city of Rome that Claudius erected a statue of him. . . . While the error was extending itself, Peter and Paul arrived, a noble pair and the rulers of the Church, and they set the error aright. . . . [T]hey launched the weapon of their like-mindedness in prayer against the Magus, and struck him down to earth. It was marvelous enough, and yet no marvel at all, for Peter was there—he that carries about the keys of heaven [Matt. 16:19]” (ibid., 6:14).
“In the power of the same Holy Spirit, Peter, both the chief of the apostles and the keeper of the keys of the kingdom of heaven, in the name of Christ healed Aeneas the paralytic at Lydda, which is now called Diospolis [Acts 9:32–34]” (ibid., 17:27).
Optatus of Milevus (320-385 A.D.)
“In the city of Rome the episcopal chair was given first to Peter; the chair in which Peter sat, the same who was head—that is why he is also called Cephas [‘Rock’]—of all the apostles, the one chair in which unity is maintained by all. Neither do the apostles proceed individually on their own, and anyone who would [presume to] set up another chair in opposition to that single chair would, by that very fact, be a schismatic and a sinner. . . . Recall, then, the origins of your chair, those of you who wish to claim for yourselves the title of holy Church” (The Schism of the Donatists2:2 [A.D. 367]).
Ambrose of Milan (340-397 A.D.)
“[Christ] made answer: ‘You are Peter, and upon this rock will I build my Church. . . . ’ Could he not, then, strengthen the faith of the man to whom, acting on his own authority, he gave the kingdom, whom he called the rock, thereby declaring him to be the foundation of the Church [Matt. 16:18]?” –The Faith 4:5 [A.D. 379]
“It is to Peter that he says: ‘You are Peter, and upon this rock I will build my Church’ [Matt. 16:18]. Where Peter is, there is the Church. And where the Church is, no death is there, but life eternal.” –Commentary on Twelve Psalms of David 40:30 [A.D. 389]
Jerome of Stridon (347-420 A.D.)
“I follow no leader but Christ and join in communion with none but your blessedness [Pope Damasus I], that is, with the chair of Peter. I know that this is the rock on which the Church has been built. Whoever eats the Lamb outside this house is profane. Anyone who is not in the ark of Noah will perish when the flood prevails” (Letters 15:2 [A.D. 396]).
“The church here is split into three parts, each eager to seize me for its own. . . . Meanwhile I keep crying, ‘He that is joined to the chair of Peter is accepted by me!’” (ibid., 16:2).
“‘But,’ you [Jovinian] will say, ‘it was on Peter that the Church was founded’ [Matt. 16:18]. Well . . . one among the twelve is chosen to be their head in order to remove any occasion for division” (Against Jovinian 1:26 [A.D. 393]).
Augustine of Hippo (354-430 A.D.)
“There are many other things which rightly keep me in the bosom of the Catholic Church. The consent of the people and nations keeps me, her authority keeps me, inaugurated by miracles, nourished in hope, enlarged by love, and established by age. The succession of priests keep me, from the very seat of the apostle Peter (to whom the Lord after his resurrection gave charge to feed his sheep) down to the present episcopate [of Pope Siricius]” (Against the Letter of Mani Called “The Foundation” 5 [A.D. 397]).
“[On this matter of the Pelagians] two councils have already been sent to the Apostolic See [the bishop of Rome], and from there rescripts too have come. The matter is at an end; would that the error too might be at an end!” (Sermons 131:10 [A.D. 411]).
“Among these [apostles] Peter alone almost everywhere deserved to represent the whole Church. Because of that representation of the Church, which only he bore, he deserved to hear ‘I will give to you the keys of the kingdom of heaven’” (Sermons 295:2 [A.D. 411]).
“Some things are said which seem to relate especially to the apostle Peter, and yet are not clear in their meaning unless referred to the Church, which he is acknowledged to have represented in a figure on account of the primacy which he bore among the disciples. Such is ‘I will give unto you the keys of the kingdom of heaven,’ and other similar passages” (Commentary on Psalm 108 1 [A.D. 415]).
“Who is ignorant that the first of the apostles is the most blessed Peter?” (Commentary on John 56:1 [A.D. 416]).
Peter Chrysologus (380-450 A.D.)
“We exhort you in every respect, honorable brother, to heed obediently what has been written by the most blessed pope of the city of Rome, for blessed Peter, who lives and presides in his own see, provides the truth of faith to those who seek it. For we, by reason of our pursuit of peace and faith, cannot try cases on the faith without the consent of the bishop of Rome” (Letters 25:2 [A.D. 449]).
Council of Sardica (343 A.D.)
“[I]f any bishop loses the judgment in some case [decided by his fellow bishops] and still believes that he has not a bad but a good case, in order that the case may be judged anew . . . let us honor the memory of the apostle Peter by having those who have given the judgment write to Julius, Bishop of Rome, so that if it seem proper he may himself send arbiters and the judgment may be made again by the bishops of a neighboring province” (canon 3 [A.D. 342]).
“[I]f some bishop be deposed by the judgment of the bishops sitting in the neighborhood, and if he declare that he will seek further redress, another should not be appointed to his see until the bishop of Rome can be acquainted with the case and render a judgment” (canon 4).
Council of Constantinople I (381 A.D.)
“The bishop of Constantinople shall have the primacy of honor after the bishop of Rome, because his city is New Rome” (canon 3 [A.D. 381]).
Synod of Ambrose (389 A.D.)
“We recognize in the letter of your holiness [Pope Siricius] the vigilance of the good shepherd. You faithfully watch over the gate entrusted to you, and with pious care you guard Christ’s sheepfold [John 10:7ff], you that are worthy to have the Lord’s sheep hear and follow you” (Synodal Letter to Pope Siricius [A.D. 389]).
The Council of Ephesus (431 A.D.)
“Philip, presbyter and legate of [Pope Celestine I] said: ‘We offer our thanks to the holy and venerable synod, that when the writings of our holy and blessed pope had been read to you . . . you joined yourselves to the holy head also by your holy acclamations. For your blessedness is not ignorant that the head of the whole faith, the head of the apostles, is blessed Peter the apostle’” (Acts of the Council, session 2 [A.D. 431]).
“Philip, the presbyter and legate of the Apostolic See [Rome] said: ‘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 the 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 today and forever both lives and judges in his successors’” (ibid., session 3).
Pope St. Innocent I (reign 401-417 A.D.)
“In seeking the things of God . . . you have acknowledged that judgment is to be referred to us [the pope], and have shown that you know that is owed to the Apostolic See [Rome], if all of us placed in this position are to desire to follow the apostle himself [Peter] from whom the episcopate itself and the total authority of this name have emerged” (Letters 29:1 [A.D. 408]).
“If cases of greater importance are to be heard [at a council], they are, as the synod decrees and as happy custom requires, after episcopal judgment, to be referred to the Apostolic See” (Letters2:3:6 [A.D. 408]).
“In seeking the things of God . . . following the examples of ancient tradition . . . you have strengthened . . . the vigor of your religion with true reason, for you have acknowledged that judgment is to be referred to us, and have shown that you know what is owed to the Apostolic See, if all of us placed in this position are to desire to follow the apostle himself [Peter] from whom the episcopate itself and the total authority of this name have emerged. Following him, we know how to condemn evils just as well as we know how to approve what is laudable. Or rather, guarding with your priestly office what the Fathers instituted, you did not regard what they had decided, not by human but by divine judgments, as something to be trampled on. They did not regard anything as finished, even though it was the concern of distant and remote provinces, until it had come to the notice of this See [Rome], so that what was a just pronouncement might be confirmed by the authority of this See, and thence other churches—just as all waters proceed from their own natal source and, through the various regions of the whole world, remain pure liquids of an incorrupted head. . . .” (ibid., 29:1).
Pope Zosimus (Died 418 A.D.)
“Although the tradition of the Fathers has attributed such great authority to the Apostolic See that no one would dare to disagree wholly with its judgment, and it has always preserved this [judgment] by canons and rules, and current ecclesiastical discipline up to this time by its laws pays the reverence which is due to the name of Peter, from whom it has itself descended …; since therefore Peter the head is of such great authority and he has confirmed the subsequent endeavors of all our ancestors, so that the Roman Church is fortified. . . by human as well as by divine laws, and it does not escape you that we rule its place and also hold power of the name itself, nevertheless you know, dearest brethren, and as priests you ought to know, although we have such great authority that no one can dare to retract from our decision, yet we have done nothing which we have not voluntarily referred to your notice by letters . . . not because we did not know what ought to be done, or would do anything which by going against the advantage of the Church, would be displeasing.” –Epistle (12) “Quamvis Patrum traditio” to the African bishops, March 21, 418. Patrologia Latina 20. 676; Denzinger, H., & Rahner, K. (Eds.). (1954). The sources of Catholic dogma. (R. J. Deferrari, Trans.) (p. 47). St. Louis, MO: B. Herder Book Co.)
Pope Celestine I (reign 422-432 A.D.)
“We enjoin upon you [my legates to the Council of Ephesus] the necessary task of guarding the authority of the Apostolic See. And if the instructions handed to you have to mention this and if you have to be present in the assembly, if it comes to controversy, it is not yours to join the fight but to judge of the opinions [on my behalf]” (Letters 17 [A.D. 431]).
Peter Chrysologus (380-450 A.D.)
“We exhort you in every respect, honorable brother, to heed obediently what has been written by the most blessed pope of the city of Rome, for blessed Peter, who lives and presides in his own see, provides the truth of faith to those who seek it. For we, by reason of our pursuit of peace and faith, cannot try cases on the faith without the consent of the bishop of Rome” –Letter to Eutyches 25:2 [A.D. 449]
Theodoret of Cyr (393-458 A.D.)
“I therefore beseech your holiness to persuade the most holy and blessed bishop (Pope Leo) to use his Apostolic power, and to order me to hasten to your Council. For that most holy throne (Rome) has the sovereignty over the churches throughout the universe on many grounds.” –Epistle 116 to Presbyter Renatus, p. 1197. Translated by Blomfield Jackson. From Nicene and Post-Nicene Fathers, Second Series, Vol. 3. Edited by Philip Schaff and Henry Wace.(Buffalo, NY: Christian Literature Publishing Co.,1892.)
“It pertains to you (Pope Leo) to hold the primacy in all things, for your throne is adorned with many prerogatives.” –Letter 113 to Pope Leo, Bishop of Rome. Translated by Blomfield Jackson. From Nicene and Post-Nicene Fathers, Second Series, Vol. 3. Edited by Philip Schaff and Henry Wace.(Buffalo, NY: Christian Literature Publishing Co.,1892.)
“If Paul, the herald of the truth, the trumpet of the Holy Spirit, hastened to the great Peter, to convey from him the solution to those in Antioch, who were at issue about living under the law, how much more do we, poor and humble, run to the Apostolic Throne (Rome) to receive from you (Pope Leo) healing for wounds of the the Churches. For it pertains to you to have primacy in all things; for your throne is adorned with many prerogatives.” –Letter 113 to Pope Leo, Bishop of Rome. Translated by Blomfield Jackson. From Nicene and Post-Nicene Fathers, Second Series, Vol. 3. Edited by Philip Schaff and Henry Wace.(Buffalo, NY: Christian Literature Publishing Co.,1892.)
“For that all holy throne has the office of heading the Churches of the whole world, for many reasons; and, above all others, because it has remained free of the communion of heretical taint, and no one holding heterodox sentiments ever sat in it, but it has preserved the Apostolic grace unsullied.” –Epistle 116 to Presbyter Renatus, p. 1197. Translated by Blomfield Jackson. From Nicene and Post-Nicene Fathers, Second Series, Vol. 3. Edited by Philip Schaff and Henry Wace.(Buffalo, NY: Christian Literature Publishing Co.,1892.)
Council of Chalcedon (451 A.D.)
“Bishop Paschasinus, guardian of the Apostolic See, stood in the midst [of the Council Fathers] and said, ‘We received directions at the hands of the most blessed and apostolic bishop of the Roman city [Pope Leo I], who is the head of all the churches, which directions say that Dioscorus is not to be allowed to sit in the [present] assembly, but that if he should attempt to take his seat, he is to be cast out. This instruction we must carry out” (Acts of the Council, session 1 [A.D. 451]).
“After the reading of the foregoing epistle [The Tome of Leo], the most reverend bishops cried out: ‘This is the faith of the fathers! This is the faith of the apostles! So we all believe! Thus the orthodox believe! Anathema to him who does not thus believe! Peter has spoken thus through Leo!’” (ibid., session 2).
Pope Leo I “the Great” (400-461 A.D.)
“Our Lord Jesus Christ… established the worship belonging to the divine religion. . . . But the Lord desired that the sacrament of this gift should pertain to all the apostles in such a way that it might be found principally in the most blessed Peter, the highest of all the apostles. And he wanted his gifts to flow into the entire body from Peter himself, as if from the head, in such a way that anyone who had dared to separate himself from the solidarity of Peter would realize that he was himself no longer a sharer in the divine mystery. . . . [You, my brothers], must realize with us, of course, that the Apostolic See—out of reverence for it, I mean—has on countless occasions been reported to in consultation by bishops even of your own province [Vienne]. And through the appeal of various cases to this see, decisions already made have been either revoked or confirmed, as dictated by long-standing custom” –Letters 10:2–3 [A.D. 445]
“As for the resolution of the bishops which is contrary to the Nicene decree, in union with your faithful piety, I declare it to be invalid and annul it by the authority of the holy apostle Peter” –Letters 110 (Written 445 A.D.)
“Although bishops have a common dignity, they are not all of the same rank. Even among the most blessed apostles, though they were alike in honor, there was a certain distinction of power. All were equal in being chosen [to be apostles], but it was given to one to be preeminent over the others. . . . [So today through the bishops] the care of the universal Church would converge in the one see of Peter, and nothing should ever be at odds with this head.” –Letter to Anastasius of Thessalonica 14:11 (Written 446 A.D.)
“Our Lord Jesus Christ . . . has placed the principal charge on the blessed Peter, chief of all the apostles. . . . He wished him who had been received into partnership in his undivided unity to be named what he himself was, when he said: ‘You are Peter, and upon this rock I will build my Church’ [Matt. 16:18], that the building of the eternal temple might rest on Peter’s solid rock, strengthening his Church so surely that neither could human rashness assail it nor the gates of hell prevail against it.” –Letters 10:1 [A.D. 445]
“From the whole world only one, Peter, is chosen to preside over the calling of all nations, and over all the other Apostles, and over the Fathers of the Church. Thus, although among the people of God there are many priests and many pastors, it is really Peter who rules them all, of whom, too, it is Christ who is their chief ruler. Divine condescension, dearly beloved, has granted to this man in a wonderful and marvellous manner the aggregate of its power; and if there was something that it wanted to be his in common with other leaders, it never gave whatever it did not deny to others except through him.” –Sermon 4:2
Pope Simplicius I (Died 483 A.D.)
“Those genuine and clear [truths] which flow from the very pure fountains of the Scriptures cannot be disturbed by any arguments of misty subtlety. For this same norm of apostolic doctrine endures in the successors of him upon whom the Lord imposed the care of the whole sheepfold , whom [He promised] He would not fail even to the end of the world , against whom He promised that the gates of hell would never prevail, by whose judgment He testified that what was bound on earth could not be loosed in heaven.” –From the epistle “Cuperem quidem” to Basiliscus Augustus January 10, 476; Denzinger, H., & Rahner, K. (Eds.). (1954). The sources of Catholic dogma. (R. J. Deferrari, Trans.) (p. 64). St. Louis, MO: B. Herder Book Co.)
Pope Gelasius I (Died 496 A.D.)
“Neither human affairs nor the integrity of the divine faith must be entrusted to such a tribunal. In matters of religion (faith/morals), the canons say that the ultimate judgement must come only from the apostolic see. The powers of this world? It is not for them to judge — rather they are to learn from the bishops — and above all, from the vicar of blessed Peter about divine things. No ruler of this world, however powerful, whether Christian or not, can presume to claim this for himself, unless of course, he is a persecutor” –Epistle 10 to Faustus – Thiel, A., Epistolae Romanorum Pontificum, p. 347)
Gennadius of Massilia (Died 496 A.D.)
“Caelestinus, bishop of Rome, addressed a volume to the churches of the East and West, giving an account of the decree of the synod against the above mentioned Nestorius and maintaining that while there are two complete natures in Christ, the person of the Son of God is to be regarded as single. The above mentioned Nestorius was shown to be opposed to this view. Xystus likewise, the successor of Caelestinus, wrote on the same subject and to the same Nestorius and the Eastern bishops, giving the views of the Western bishops against his error.”-‘Illustrious Men’ by Gennadius, Chapter 55. Nicene and Post-Nicene Fathers, Second Series, Vol. 3.Philip Schaff. Christian Literature Publishing Co, 1892
Pope Hormisdas (reign 514-523 A.D.)
“The first condition of salvation is to keep the norm of the true faith and in no way to deviate from the established doctrine of the Fathers. For it is impossible that the words of Our Lord Jesus Christ who said, “Thou are Peter and upon this rock I will build my Church” (Matt. 16:18), should not be verified. And their truth has been proven by the course of history, for in the apostolic see [Rome] the Catholic religion has always been kept unsullied.”-“Libellus professionis fidei” added to the epistle “Inter ea quae” to the bishops of Spain, April 2, 518; Denzinger, H., & Rahner, K. (Eds.). (1954). The sources of Catholic dogma. (R. J. Deferrari, Trans.) (p. 73). St. Louis, MO: B. Herder Book Co.
Pope Gregory I “the Great” (540-604 A.D.)
“Your most sweet holiness, [Bishop Eulogius of Alexandria], has spoken much in your letter to me about the chair of Saint Peter, prince of the apostles, saying that he himself now sits on it in the persons of his successors. . . . And, though special honor to myself in no wise delights me . . . who can be ignorant that holy Church has been made firm in the solidity of the prince of the apostles, who derived his name from the firmness of his mind, so as to be called Peter from petra” (Letters 40 [A.D. 597]).
Columbanus of Ireland (543-615 A.D.)
“But I ask what thy judgment is about those bishops whom thou hast written of as simoniacal, and whom the writer Giltas (Gildas) calls pests. Should communion be had with them? For there are known to be many such in this province, whereby the matter is made more serious. Or as to others, who having been polluted in their diaconate, are afterwards elected to the rank of bishops? For there are some whom we know to have conscientious scruples on these grounds; and in conferring with our littleness about them, they wished to know for certain whether they may minister communion without peril after such transgressions; that is, either after having bought their rank for money, or after adultery in their diaconate.” –Epistle to Pope Gregory
“Let charity induce thee to write in reply; let not the roughness of my letter hinder thee from expounding, seeing that it is my mode of expression that has been in fault, and I have it in my heart to pay thee due honor. It was for me to provoke, to interrogate, to request: it is for thee not to refuse what thou hast received freely, to put thy talent out to use, to give to him that asks the bread of doctrine, as Christ enjoins. Peace be to thee and thine; pardon my forwardness, blessed pope, in that I have written so boldly; and I pray thee in thy holy prayers to our common Lord to pray for me, a most vile sinner.” Epistle to Pope Gregory
Sophronius of Jerusalem (560-638 A.D.)
“I acknowledge the decisions of the Apostolic See, the sacred and venerable Chair of Peter, as final and binding on all matters of faith. I recognize its decisions as the voice of Peter himself, and I submit to them with all the strength of my soul. Let the whole world know that the faith of the Apostolic See is the only true and orthodox faith, and that no one has the right to teach otherwise. To this sacred See, we entrust all matters of doctrine, for it is the foundation of the Church and the source of all true teaching.” –Mansi, Sacrorum Conciliorum Collectio, Vol. 8, p. 893 (Lateran Council Acts)
“We, the bishops of the East, are troubled by the heretical doctrines that are spreading, and we turn to the most holy and blessed Apostolic See in Rome, where the foundations of the orthodox doctrine rest. We beseech your wisdom and authority to settle this matter, for no one else possesses the divine guidance to bring an end to this error. It is to the Chair of Peter that we look for direction and resolution, and we trust that your apostolic and divine wisdom will lead us into the light of the true faith.” –Mansi, Sacrorum Conciliorum Collectio, Vol. 8, p. 893 (Lateran Council Acts)
“The authority of the Chair of Peter is not confined to the city of Rome but extends throughout the entire world, for it is through this Chair that the succession of the apostles has been preserved. Just as Peter was entrusted with the keys of the Kingdom of Heaven, so too does his successor bear this same responsibility. Therefore, all Christians must recognize and honor the Pope as the successor of Peter, the guardian of the faith, and the supreme teacher of all truth.” –Mansi, Sacrorum Conciliorum Collectio, Vol. 8, p. 893 (Lateran Council Acts)
“I urge you, most holy Father, to pronounce a definitive judgment on the new heresy that is threatening to divide the Church. Your apostolic authority is needed to settle this dispute and to restore unity. We recognize your authority to determine the truth and to uphold the orthodox faith. May your apostolic wisdom bring peace to the Church and defeat the enemies of the true doctrine.” –Mansi, Sacrorum Conciliorum Collectio, Vol. 8, p. 893 (Lateran Council Acts)
“Teaching us all orthodoxy and destroying all heresy and driving it away from the God-protected halls of our holy Catholic Church. And together with these inspired syllables and characters, I accept all his (the pope’s) letters and teachings as proceeding from the mouth of Peter the Coryphaeus, and I kiss them and salute them and embrace them with all my soul … I recognize the latter as definitions of Peter and the former as those of Mark, and besides, all the heaven-taught teachings of all the chosen mystagogues of our Catholic Church” – Letters: Mansi, Giovanni Domenico (ed.), Sacrorum Conciliorum Collectio, Vol. 11, Florence: A. Zatta, 1759–1798.)
“Transverse quickly all the world from one end to the other until you come to the Apostolic See (Rome), where are the foundations of the orthodox doctrine. Make clearly known to the most holy personages of that throne the questions agitated among us. Cease not to pray and to beg them until their apostolic and Divine wisdom shall have pronounced the victorious judgement and destroyed from the foundation …the new heresy.” –Sophronius, [quoted by Bishop Stephen of Dora to Pope Martin I at the Lateran Council], Mansi, Giovanni Domenico (ed.), Sacrorum Conciliorum Collectio, Vol. 8, Florence: A. Zatta, 1759–1798.
Maximus the Confessor (580-662 A.D.)
“If the Roman See recognizes Pyrrhus to be not only a reprobate but a heretic, it is certainly plain that everyone who rejects those who rejected Pyrrhus, rejects the See of Rome itself -that is, he rejects the Catholic Church. I need hardly add that he excommunicates himself as well, if indeed he is in communion with the Roman See and the Church of God.” –Disputations with Pyrrhus. Farrell, Joseph P., trans. South Canaan, PA: St. Tikhon’s Seminary Press, 1990.
“Let him first hasten to satisfy the See of Rome… It is futile to try and persuade one like me without instead trying to satisfy and implore the blessed Pope of the holy Church of Rome. For that is the Apostolic See, which has received from the Incarnate Son of God Himself, universal and supreme dominion, authority, and the power of binding and loosing over all the holy churches. This is confirmed by all holy synods, according to the holy canons in the whole world.” –Disputations with Pyrrhus. Farrell, Joseph P., trans. South Canaan, PA: St. Tikhon’s Seminary Press, 1990.
“It is not right that one who has been condemned and cast out by the Apostolic See of Rome for his wrong opinions should be named with any kind of honor, until he is received by her, having returned to her -no, to the Lord- by a pious confession and orthodox faith.” –Disputations with Pyrrhus. Farrell, Joseph P., trans. South Canaan, PA: St. Tikhon’s Seminary Press, 1990.
“Anasatios ordered me to transcribe these things and to make them known to you most holy people, in order that, when you have found out about the trial from these, you might all bring a common prayer to the Lord on behalf of our common mother, that is the Catholic church, and on behalf of us your unworthy servants, for strengthening everyone and us also, persevering with you in it, according to the orthodox faith rightly preached in it by the holy fathers. For there is great fear in the whole world because this [Church] endures persecution by everyone at the same time, unless He [God] offers aid by his customary grace, He who always comes to aid, leaving the seed of piety at least in older Rome, confirming His promise he made to the prince of the Apostles, which does not deceive us.” -Letter of Maximos to Anastasius his disciple – CPG 7701, Clauis Patrum Graecorum, vols. 1-5, Corpus Christainorum. Gerhard, M.
“The extremities of the earth, and everyone in every part of it who purely and rightly confess the Lord, look directly towards the Most Holy Roman Church and her confession and faith, as to a sun of unfailing light awaiting from her the brilliant radiance of the sacred dogmas of our Fathers, according to that which the inspired and holy Councils have stainlessly and piously decreed. For, from the descent of the Incarnate Word amongst us, all the churches in every part of the world have held the greatest Church alone to be their base and foundation, seeing that, according to the promise of Christ Our Savior, the gates of hell will never prevail against her, that she has the keys of the orthodox confession and right faith in Him, that she opens the true and exclusive religion to such men as approach with piety, and she shuts up and locks every heretical mouth which speaks against the Most High.” -Maximus, Opuscula theologica et polemica, Migne, Patr. Graec. vol. 90
“How much more in the case of the clergy and Church of the Romans, which from old until now presides over all the churches which are under the sun? Having surely received this canonically, as well as from councils and the apostles, as from the princes of the latter (Peter and Paul), and being numbered in their company, she is subject to no writings or issues in synodical documents, on account of the eminence of her pontificate …..even as in all these things all are equally subject to her (the Church of Rome) according to sacerodotal law. And so when, without fear, but with all holy and becoming confidence, those ministers (the popes) are of the truly firm and immovable rock, that is of the most great and Apostolic Church of Rome.” -Maximus, in J.B. Mansi, ed. Amplissima Collectio Conciliorum, vol. 10
Pope Agatho (Died 681 A.D.)
“Because the true confession thereof for which Peter was pronounced blessed by the Lord of all things, was revealed by the Father of heaven, for he received from the Redeemer of all himself, by three commendations, 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, and followed in all things; and all the venerable Fathers have embraced its Apostolic doctrine, through which they as the most approved luminaries of the Church of Christ have shone; and the holy orthodox doctors have venerated and followed it, while the heretics have pursued it with false criminations and with derogatory hatred.” – The Letter of Agatho, Pope of Old Rome, to the Emperor Constantine IV, and the Letter of Agatho and of 125 Bishops of the Roman Synod, Addressed to the Sixth Council
“Therefore the Holy Church of God, the mother of your most Christian power, should be delivered and liberated with all your might (through the help of God) from the errors of such teachers, and the evangelical and apostolic uprightness of the orthodox faith, which has been established upon the firm rock of this Church of blessed Peter, the Prince of the Apostles, which by his grace and guardianship remains free from all error, [that faith I say] the whole number of rulers and priests, of the clergy and of the people, unanimously should confess and preach with us as the true declaration of the Apostolic tradition, in order to please God and to save their own souls.” –The Letter of Agatho, Pope of Old Rome, to the Emperor Constantine IV, and the Letter of Agatho and of 125 Bishops of the Roman Synod, Addressed to the Sixth Council
Theodore the Studite (759-826 A.D.)
“Since to great Peter Christ our Lord gave the office of Chief Shepherd after entrusting him with the keys of the Kingdom of Heaven, to Peter or his successor must of necessity every novelty in the Catholic Church be referred. [Therefore], save us, oh most divine Head of Heads, Chief Shepherd of the Church of Heaven.” -Writing to Pope Leo III: Theodore, Bk. I. Ep. 23
“Hear, O Apostolic Head, divinely-appointed Shepherd of Christ’s sheep, keybearer of the Kingdom of Heaven, Rock of the Faith upon whom the Catholic Church is built. For Peter art thou, who adornest and governest the Chair of Peter. Hither, then, from the West, imitator of Christ, arise and repel not for ever (Ps. xliii. 23). To thee spake Christ our Lord: ‘And thou being one day converted, shalt strengthen thy brethren.’ Behold the hour and the place. Help us, thou that art set by God for this. Stretch forth thy hand so far as thou canst. Thou hast strength with God, through being the first of all.” -Letter of St. Theodore and four other Abbots to Pope Paschal, Bk. ii Ep. 12, Patr. Graec. 99, 1152-3
“Order that the declaration from old Rome be received, as was the custom by Tradition of our Fathers from of old and from the beginning. For this, O Emperor, is the highest of the Churches of God, in which first Peter held the Chair, to whom the Lord said: ‘Thou art Peter …and the gates of hell shall not prevail against it.’” -Letter to Emperor Michael: Theodore, Bk. II. Ep. 86
“I witness now before God and men, they have torn themselves away from the Body of Christ, from the Supreme See (Rome), in which Christ placed the keys of the Faith, against which the gates of hell (I mean the mouth of heretics) have not prevailed, and never will until the Consummation, according to the promise of Him Who cannot lie. Let the blessed and Apostolic Paschal (Pope St. Paschal I) rejoice therefore, for he has fulfilled the work of Peter” –Letter to Pope Paschal, Theodore Bk. II. Ep. 63
“In truth we have seen that a manifest successor of the prince of the Apostles presides over the Roman Church. We truly believe that Christ has not deserted the Church here (Constantinople), for assistance from you has been our one and only aid from of old and from the beginning by the providence of God in the critical times. You are, indeed the untroubled and pure fount of orthodoxy from the beginning, you the calm harbor of the whole Church, far removed from the waves of heresy, you the God-chosen city of refuge.” -Letter of St. Theodor and Four Abbots to Pope Paschal
“Let him (Patriarch Nicephorus of Constantinople) assemble a synod of those with whom he has been at variance, if it is impossible that representatives of the other Patriarchs should be present, a thing which might certainly be if the Emperor should wish the Western Patriarch (the Roman Pope) to be present, to whom is given authority over an ecumenical synod; but let him make peace and union by sending his synodical letters to the prelate of the First See.” –Theodore the Studite, Patr. Graec. 99, 1420
Non-Catholic Quotes:
Martin Luther, Father of the Protestant Reformation
“If Christ had not entrusted all power to one man (i.e. the Pope), the Church would not have been perfect because there would have been no order and each one would have been able to say he was led by the Holy Spirit. This is what the heretics did, each one setting up his own principle. Wherefore, whoever breaks away from this unity and order of the power, let him not boast… ‘for much better is obedience than to be the victims of fools who know not what evil they do (Ecclesiastes 5:2).”
-“Sermo in Vincula S. Petri” (August 1, 1516), Werke, Weimar edition, I (1883), p. 69.
D.A. Carson, Baptist Biblical scholar
“Although it is true that petros and petra can mean ‘stone’ and ‘rock’ respectively in earlier Greek, the distinction is largely confined to poetry. Moreover, the underlying Aramaic is in this case unquestionable; and most probably kepha was used in both clauses (‘you are kepha‘ and ‘on this kepha‘), since the word was used both for a name and for a ‘rock.’ The Peshitta (written in Syriac, a language cognate with Aramaic) makes no distinction between the words in the two clauses. The Greek makes the distinction between petros and petra simply because it is trying to preserve the pun, and in Greek the feminine petra could not very well serve as a masculine name.” –The Expositor’s Bible Commentary [Zondervan, 1984], volume 8, page 368, as cited in Butler/Dahlgren/Hess, page 17-18
J.N.D Kelly, Anglican Biblical scholar
“Peter was the undisputed leader of the youthful church” –Oxford Dictionary of the Popes, 1
Oscar Cullman, Lutheran theologian
“petra=Kepha=petros” –Theological Dictionary of the New Testament, 98
John Calvin, Protestant Reformer
”There is no difference of meaning, I acknowledge, between the two Greek words petros and petra” –Commentary on Matthew Mark, and Luke, vol. 2
Craig S. Keener, Protestant Biblical scholar
“In Greek (here), they (referring to petros and petra) are cognate terms that were used interchangeably by this period…” –The IVP Bible Background Commentary of the New Testament, pg.90
Artemon (a heretical 2nd centuryteacher in Rome, who held Adoptionist non-Trinitarian views.)
Eusebius of Caesarea states that Artemon and his followers claimed their views were held by the early Church in Rome and the Bishops who succeeded Peter:
“For they say that all the early teachers and the apostles received and taught what they now declare, and that the truth of the Gospel was preserved until the times of Victor, who was the thirteenth bishop of Rome from Peter, but that from his successor, Zephyrinus, the truth had been corrupted. And what they say might be plausible, if first of all the Divine Scriptures did not contradict them. And there are writings of certain brethren older than the times of Victor, which they wrote in behalf of the truth against the heathen, and against the heresies which existed in their day. I refer to Justin (Martyr), and Miltiades, and Tatian and Clement (of Alexandria) and many others, in all of whose works Christ is spoken of as God. For who does not know the works of Irenaeus and of Melito (of Sardis) and of others which teach that Christ is God and man? And how many psalms and hymns, written by the faithful brethren from the beginning, celebrate Christ the Word of God, speaking of Him as Divine. How then since the opinion held by the Church has been preached for so many years, can its preaching have deen delayed as they affirm, until the times of Victor?” -Eusebius in “Ecclesiastical History” Book V, Chapter XXVIII
The Jewish Encyclopedia
“The power of binding and loosing was always claimed by the Pharisees. Under Queen Alexandra, the Pharisees, says Josephus (Wars of the Jews 1:5:2), ‘became the administrators of all public affairs so as to be empowered to banish and readmit whom they pleased, as well as to loose and to bind.’ . . . The various schools had the power ‘to bind and to loose’; that is, to forbid and to permit (Talmud: Chagigah 3b); and they could also bind any day by declaring it a fast day (Talmud: Ta’anit 12a). . . . This power and authority, vested in the rabbinical body of each age of the Sanhedrin, received its ratification and final sanction from the celestial court of justice (Sifra, Emor, 9; Talmud: Makkot 23b).(Jewish Encyclopedia 3:215).
