The Papacy and Apostolic Succession

Protestants deny the papacy of St. Peter and the apostolic succession while Orthodox deny the primacy of St. Peter, his successors and the preeminence of the Church of Rome. Through this work, I will gather all the information needed to develop the case for the Papacy and the apostolic succession to show what was the position of the first centuries of the Church about these claims made in Catholicism, either in an explicit or implicit form.

We must start with some events that are written in the New Testament and later we will discuss what some of the Fathers of the Apostolic Church have to say about the Papacy and the primacy of St. Peter and the preeminence of the Roman Catholic Church.

First, we must understand that Jesus reigns with an everlasting kingdom, therefore, it is not a democratic structure what we must have in mind, but a kingdom type of government, also, we must remember the promise made to King David about his house reigning forever.

2 Samuel 7:11–13,16 (LEB)

11 ⌊In the manner that⌋ I appointed judges over my people Israel, I will give you rest from all your enemies. And Yahweh declares to you that Yahweh will build a house for you. 12 When your days are full and you lie down with your ancestors, I will raise up your offspring after you who will go out from your body, and I will establish his kingdom. 13 He will build a house for my name, and I will establish the throne of his kingdom forever.

16 Your house and your kingdom shall endure forever before you; your throne shall be established forever.” ’ ”

I think there is a way to understand better what the verse 11th says about this promise from a messianic perspective, first, Yahweh says that He is who appointed judges over Israel.

The Israelites of the Second Temple knew about a Second Yahweh, a Second Power in heaven, to whom David clearly knew when he wrote:

Psalm 110:1 (RSV2CE)

The Lord says to my Lord:

“Sit at my right hand,

till I make your enemies your footstool.”

Yahweh was also known by the title Adonai, the Hebrew says: The Lord (Yahweh) says to my Lord (Adonai) “Sit at my right hand,

till I make your enemies your footstool.”

Knowing this we will go back to 2 Samuel 7:11, Yahweh says: Yahweh [who is the heavenly Father and also, He who is seated at His right hand] declares to you [David] that “Yahweh will build a house for you”. This will be done by Him and through Him, His Son incarnated. Therefore, Yahweh is the King over the Old Testament Church and established judges over his people with the purpose of service and guidance, thus, in the same manner Yahweh incarnated reigns through the New Testament Church, establishing his ministers to guide and serve His people.

Then, in the verse 13th, Yahweh (God the Father) says to David that “[He] will establish the throne of [His Son’s] kingdom forever. Now it will be easy to know who this figure is, the Messiah son of David, Jesus from Nazareth (God the Son incarnated) who preached about a kingdom not of this world but a heavenly one, and because of his faithfulness, sacrifice and resurrection, the Father glorified him and gave him the authority and majesty to be the ruler over all nations of the earth. This means that, he who is King of kings and Lord of lords is reigning from heaven and before his passion and before ascending to the right hand of the Father, Jesus established his Church, naming a steward, a servant upon whom he built his Church and to this steward were given the keys of the kingdom and the primacy over the rest of the twelve apostles and we will see why this claim is correct.

Matthew 10:2–4 (LEB)

2 Now these are the names of the twelve apostles: first Simon who is called Peter, and Andrew his brother, James the son of Zebedee, and John his brother, 3 Philip, and Bartholomew, Thomas, and Matthew the tax collector, James the son of Alphaeus, and Thaddaeus, 4 Simon the Zealot, and Judas Iscariot—the one who also betrayed him.

Mathew uses the word protos in Greek, here translated as first. The meaning of this word is first in a series involving time, space or set. So, it is not by coincidence that this word is used here giving him the primacy and if we go to other verses of the Bible where the disciples are named, you will see there the name of Peter at the beginning of the list.

Why his primacy matters?

Because of his role in the kingdom of heaven and the Church in general.

Matthew 16:18–19 (LEB)

18 And I also say to you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overpower 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 release on earth will be released in heaven.”

The name given to Simon in Greek is Petros and Cephas in Aramaic, in Greek the words Petros and Petra are very similar and if there is a difference between these two words, it will be only if they are used in a philosophical manner. But in Aramaic, the meaning of the text is straight, the word Kepha (rock) is the same one as the name Kepha (Peter). Thus, Jesus is building his Church (singular) on Kepha (Peter) and not twelve churches. Also, Jesus is naming him the steward of the kingdom of heaven, reason why he says to Peter “I will give you the keys of the kingdom of heaven”, in the kingdoms of the earth, the authority of the kingdoms were given to a single man who was selected to become the right hand of the king; sometimes kings would give a ring as a sign of the power given to them (for example Pharao and Joseph), which means that he is not a successor or someone greater than the king, but yet, someone with authority and primacy over the rest, so, in the case of St. Peter, he is not a successor of Jesus but a servant to whom is given authority by King Jesus to take care of His kingdom.

There is a resemblance between the role of St. Peter and a character of the Old Testament named Eliakim. This can be found in Isaiah 22:20 that says the following:

Isaiah 22:20–22 (LEB)

20 And this shall happen:

On that day I will call to my servant, Eliakim son of Hilkiah,

21 and I will clothe him with your tunic,

and I will bind your sash firmly about him,

and I will put your authority into his hand,

and he shall be like a father to the inhabitants of Jerusalem

and to the house of Judah.

22 And I will put the key of the house of David on his shoulder,

and he shall open and no one will be able to shut;

and he shall shut and no one will be able to open.

As we can see, Eliakim is being clothed with a tunic, which means it is being given a certain status. The same happened to St. Peter, Jesus gave him a new status, a specific role, and just as Pharaoh gave a new name to Joseph (Genesis 41:45), a name according to his earthly kingdom and his role, or in the same way as God changed the name of Abram (Genesis 17:5), and Jacob (Genesis 32:28) according to His Covenant and their role in history, also Jesus changed the name of Simon.

Both Eliakim and St. Peter received authority from God.

Both received a function as fathers, one for Israel and the other for the Church the new Israel.

Both received the key(s) of the kingdom, in the case of Eliakim God said: “I will put the key of the house of David on his shoulder” and in the case of St. Peter: “I will give you the keys of the kingdom of heaven”.

God said to Eliakim “you shall open and no one will be able to shut; and you shall shut and no one will be able to open”, and Jesus said to St. Peter: “whatever you bind on earth will be bound in heaven, and whatever you release on earth will be released in heaven”

Scholars agree also, that when Jesus washed his disciples’ feet and prepared them for ministry, he practically anointed them to be priests. He prepared them and initiated them to the priesthood not only by his teachings but also, through the institution of the Eucharist and when he gave them the authority to forgive sins.

John 20:22–23 (LEB)

22 And when he* had said this, he breathed on them* and said to them, “Receive the Holy Spirit. 23 If you forgive the sins of any, they are forgiven them. If you retain the sins* of any, they are retained.”

There are some verses besides Matthew 10:2 where we can see the primacy of St. Peter because he always appears first on the list.

Matthew 17:1 (LEB)

17 And after six days Jesus took along Peter and James and John his brother, and led them up on a high mountain by themselves.

Matthew 26:37 (LEB)

37 And taking along Peter and the two sons of Zebedee, he began to be distressed and troubled.

Matthew 26:40 (LEB)

40 And he came to the disciples and found them sleeping, and he said to Peter, “So, were you not able to stay awake with me one hour?

Mark 5:37 (LEB)

37 And he did not allow anyone to follow along with him except Peter and James and John, the brother of James.

Mark 13:3 (LEB)

3 And as* he was sitting on the Mount of Olives opposite the temple, Peter and James and John and Andrew asked him privately,

There is a verse in Mark where St. Peter is named alone and the rest of the disciples apart.

Mark 16:7 (LEB)

7 But go, tell his disciples and Peter that he is going ahead of you to Galilee. You will see him there, just as he told you.”

Luke 22:8 (LEB)

8 And he sent Peter and John, saying, “Go and* prepare the Passover for us, so that we may eat it.*

John 18:15 (LEB

15 So Simon Peter and another disciple followed Jesus. (Now that disciple was known to the high priest, and entered with Jesus into the courtyard of the high priest.)

John 21:2 (LEB)

2 Simon Peter and Thomas (who was called Didymus) and Nathanael from Cana in Galilee and the sons of Zebedee and two others of his disciples were together.

Acts 1:13 (LEB)

13 And when they had entered, they went up to the upstairs room where they were staying Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot and Judas son of James.

There are some verses where Jesus asks St. Peter three times (this he made to restore him from negating him three times before) and commands him to feed, shepherd and / or guide his Church.

John 21:15–17 (LEB)

15 Now when they had eaten 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!” 16 He said to him again 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, “Shepherd my sheep!” 17 He said to him a third time, “Simon son of John, do you love me?” Peter was distressed because he 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!

Jesus did not command to any other apostle to feed and shepherd his sheep (Church).

In the book of Acts where it’s described part of the debate about the main topic in the first council of the Church in Jerusalem, we can see that after St. Peter spoke there was a great silence.

Acts 15:7–9,12 (LEB)

7 And after* there was much debate, Peter stood up and* said to them, “Men and brothers, you know that in the early days God chose among you through my mouth that the Gentiles should hear the message of the gospel and believe. 8 And God, who knows the heart, testified to them by* giving them* the Holy Spirit, just as he also did to us. 9 And he made no distinction between us and them, cleansing their hearts by faith.

12 And the whole group became silent...

Somehow this describes respect and honour towards St. Peter who has the primacy among the rest.

St. James also, during this council said something about David’s tabernacle and the Church.

Acts 15:13–18 (LEB)

13 And after they had stopped speaking, James answered, saying, “Men and brothers, listen to me! 14 Simeon has described how God first concerned himself to take from among the Gentiles a people for his name. 15 And with this the words of the prophets agree, just as it is written:

16 ‘After these things I will return

and build up again the tent of David that has fallen,

and the parts of it that had been torn down I will build up again

and will restore it,

17 so that the rest of humanity may seek the Lord,

even all the Gentiles ⌊who are called by my name⌋,

says the Lord, who makes these things 18 known from of old.’

This prophecy is found in Amos 9:11-12, and James is talking about a reinstitution of the house of David, this means, because Jesus the Messiah is the last king and the major of all the kings who are descendants from king David, to him is given the eternal kingdom, and He rebuilt the fallen tent of David through St. Peter and his Church, therefore, what St. Peter and St. James said, is a confirmation or the fulfillment of this prophecy through the Church in which St. Peter is the person appointed by Jesus to feed and shepherd those who believe in the gospel. Since men don’t live many years, it is logical that there should be an apostolic succession, especially of St. Peter, this succession of the episcopate is confirmed by the holy tradition. Thus, this could prove the Papacy described by Irenaeus of Lyon.

So, now that we have finished the sources in the New Testament, let’s study the Fathers of the Apostolic Church who wrote about the primacy of St. Peter, the Papacy and the preeminence of the Roman Catholic Church.

Let’s begin with the following questions:

Which Church was founded by Christ, Catholic or Protestant?

Who founded the Roman Catholic Church?

Is the Roman Catholic Church preeminent in authority?

Are there early sources in the Christian writings that support the tradition about apostolic succession?

We will let the Fathers of the Apostolic Church help us answer those questions:

Ignatius of Antioch (disciple of John the Apostle)

To the Magnesians 6

Be zealous to do all things in harmony with God, with the bishop presiding in the place of God and the presbyters in the place of the Council of the Apostles, and the deacons, who are most dear to me, entrusted with the service of Jesus Christ, who was from eternity with the Father and was made manifest at the end of time.

To the Smyrneans 8

See that you all follow the bishop, as Jesus Christ follows the Father, and the presbytery as if it were the Apostles. And reverence the deacons as the command of God. Let no one do any of the things appertaining to the Church without the bishop. Let that be considered a valid Eucharist which is celebrated by the bishop, or by one whom he appoints. 2 Wherever the bishop appears let the congregation be present; just as wherever Jesus Christ is, there is the Catholic Church. It is not lawful either to baptise or to hold an “agapé” without the bishop; but whatever he approve, this is also pleasing to God, that everything which you do may be secure and valid.

The word katolikos (Catholic) in Greek means universal, but Ignatius is using it as a reference to the visible and authoritative Church that in his epistle to the Romans confirms was founded by St. Peter and St. Paul and recognizes her authority or presidency.

To the Trallians 3

Likewise let all respect the deacons as Jesus Christ, even as the bishop is also a type of the Father, and the presbyters as the council of God and the college of Apostles. Without these the name of “Church” is not given.

To the Antiochians 7

Keep in remembrance Euodias, your deservedly-blessed pastor, into whose hands the government over you was first entrusted by the apostles.

Ye presbyters, “feed the flock which is among you,” till God shall show who is to hold the rule over you. For “I am now ready to be offered,”15 that I “may win Christ.” Let the deacons know of what dignity they are, and let them study to be blameless, that they may be the followers of Christ. Let the people be subject to the presbyters and the deacons. Let the virgins know to whom they have consecrated themselves.

To the Romans Intro

Ignatius, who is also called Theophorus, to the Church which has obtained mercy, through the majesty of the Most High Father, and Jesus Christ, His only-begotten Son; the Church which is beloved and enlightened by the will of Him that willeth all things which are according to the love of Jesus Christ our God, which also presides in the place of the region of the Romans.

Here is where St. Ignatius is recognizing the Presidency of the Church which is beloved in the place of the region of the Romans.

To the Romans 4

I do not, as Peter and Paul, issue commandments unto you. They were apostles; I am but a condemned man: they were free, while I am, even until now, a servant.

The names of St. Peter and St. Paul holding the authority to issue commandments to the Romans give us the hint that the Roman Catholic Church was founded by them.

To Mary at Neapolis IV

Now it occurs to me to mention, that the report is true which I heard of thee whilst thou wast at Rome with the blessed father Linus, whom the deservedly-blessed Clement, a hearer of Peter and Paul, has now succeeded.

Linus is named in the 2 Letter to Timothy, Cletus or Anacletus are not mentioned probably because Clement of Rome was the current Pope and Mary at Neapolis had contact with Linus and Clement alone.

Clement of Rome (disciple of the St. Peter and St. Paul Apostle)

I Clement to the Corinthians

They preached from district to district, and from city to city, and they appointed their first converts, testing them by the Spirit, to be bishops and deacons of the future believers. 5 And this was no new method, for many years before had bishops and deacons been written of; for the scripture says thus in one place “I will establish their bishops in righteousness, and their deacons in faith.”

I Clement 44

Our Apostles also knew through our Lord Jesus Christ that there would be strife for the title of bishop. 2 For this cause, therefore, since they had received perfect foreknowledge, they appointed those who have been already mentioned, and afterwards added the codicil that if they should fall asleep, other approved men should succeed to their ministry.

For our sin is not small, if we eject from the episcopate those who have blamelessly and holily offered its sacrifices. 5 Blessed are those Presbyters who finished their course before now, and have obtained a fruitful and perfect release in the ripeness of completed work, for they have now no fear that any shall move them from the place appointed to them.

To the time of St. Polycarp (a disciple of St. John the Apostle), there was already a Pope in Rome and St. Irenaeus describes that St. Polycarp traveled to speak to the Pope about the date of celebration of the Passover handed out by oral tradition since there is nothing in Scripture that commands to celebrate it as Christians. Here is clear that St. Polycarp respected the Pope and the Pope also had respect for St. Polycarp.

Additionally to the event between Pope Anicetus and St. Polycarp, St. Irenaeus wrote about which apostles founded the Roman Catholic Church, tradition of the apostles, apostolic succession, preeminence of the Roman Catholic Church and Popes (Episcopate).

St. Irenaeus of Lyon (disciple of St. Polycarp, disciple of St. John the Apostle)

Fragments from the Lost Writings of Irenaeus

And when the blessed Polycarp was sojourning in Rome in the time of Anicetus, although a slight controversy had arisen among them as to certain other points, they were at once well inclined towards each other [with regard to the matter in hand], not willing that any quarrel should arise between them upon this head. For neither could Anicetus persuade Polycarp to forego the observance [in his own way], inasmuch as these things had been always [so] observed by John the disciple of our Lord, and by other apostles with whom he had been conversant; nor, on the other hand, could Polycarp succeed in persuading Anicetus to keep [the observance in his way], for he maintained that he was bound to adhere to the usage of the presbyters who preceded him. And in this state of affairs they held fellowship with each other; and Anicetus conceded to Polycarp in the Church the celebration of the Eucharist, by way of showing him respect; so that they parted in peace one from the other, maintaining peace with the whole Church...

Against Heresies Book III Chapter III

1. It is within the power of all, therefore, in every Church, who may wish to see the truth, to contemplate clearly the tradition of the apostles manifested throughout the whole world; and we are in a position to reckon up those who were by the apostles instituted bishops in the Churches, and [to demonstrate] the succession of these men to our own times; those who neither taught nor knew of anything like what these [heretics] rave about. For if the apostles had known hidden mysteries, which they were in the habit of imparting to “the perfect” apart and privily from the rest, they would have delivered them especially to those to whom they were also committing the Churches themselves. For they were desirous that these men should be very perfect and blameless in all things, whom also they were leaving behind as their successors, delivering up their own place of government to these men; which men, if they discharged their functions honestly, would be a great boon [to the Church], but if they should fall away, the direst calamity.

2. Since, however, it would be very tedious, in such a volume as this, to reckon up the successions of all the Churches, we do put to confusion all those who, in whatever manner, whether by an evil self-pleasing, by vainglory, or by blindness and perverse opinion, assemble in unauthorized meetings; [we do this, I say,] by indicating that tradition derived from the apostles, of the very great, the very ancient, and universally known Church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also [by pointing out] the faith preached to men, which comes down to our time by means of the successions of the bishops. For it is a matter of necessity that every Church should agree with this Church, on account of its pre-eminent authority, that is, the faithful everywhere, inasmuch as the apostolical tradition has been preserved continuously by those [faithful men] who exist everywhere.

3. The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate. Of this Linus, Paul makes mention in the Epistles to Timothy. To him succeeded Anacletus; and after him, in the third place from the apostles, Clement was allotted the bishopric. This man, as he had seen the blessed apostles, and had been conversant with them, might be said to have the preaching of the apostles still echoing [in his ears], and their traditions before his eyes. Nor was he alone [in this], for there were many still remaining who had received instructions from the apostles. In the time of this Clement, no small dissension having occurred among the brethren at Corinth, the Church in Rome despatched a most powerful letter to the Corinthians, exhorting them to peace, renewing their faith, and declaring the tradition which it had lately received from the apostles, proclaiming the one God, omnipotent, the Maker of heaven and earth, the Creator of man, who brought on the deluge, and called Abraham, who led the people from the land of Egypt, spake with Moses, set forth the law, sent the prophets, and who has prepared fire for the devil and his angels. From this document, whosoever chooses to do so, may learn that He, the Father of our Lord Jesus Christ, was preached by the Churches, and may also understand the apostolical tradition of the Church, since this Epistle is of older date than these men who are now propagating falsehood, and who conjure into existence another god beyond the Creator and the Maker of all existing things. To this Clement there succeeded Evaristus. Alexander followed Evaristus; then, sixth from the apostles, Sixtus was appointed; after him, Telephorus, who was gloriously martyred; then Hyginus; after him, Pius; then after him, Anicetus. Soter having succeeded Anicetus, Eleutherius does now, in the twelfth place from the apostles, hold the inheritance of the episcopate. In this order, and by this succession, the ecclesiastical tradition from the apostles, and the preaching of the truth, have come down to us. And this is most abundant proof that there is one and the same vivifying faith, which has been preserved in the Church from the apostles until now, and handed down in truth.

St. Cyprian

The treatises of Cyprian – Treatise I

And this unity we ought firmly to hold and assert, especially those of us that are bishops who preside in the Church, that we may also prove the episcopate itself to be one and undivided. Let no one deceive the brotherhood by a falsehood: let no one corrupt the truth of the faith by perfidious prevarication. The episcopate is one, each part of which is held by each one for the whole.2 The Church also is one, which is spread abroad far and wide into a multitude by an increase of fruitfulness.

The Epistles of Cyprian – Epistle XXVI

Our Lord, whose precepts and admonitions we ought to observe, describing the honour of a bishop and the order of His Church, speaks in the Gospel, and says to Peter: “I say unto thee, That thou art Peter, and upon this rock will I build my Church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.” Thence, through the changes of times and successions, the ordering of bishops and the plan of the Church flow onwards; so that the Church is founded upon the bishops, and every act of the Church is controlled by these same rulers.5 Since this, then, is founded on the divine law.

Epistle XLI

As was fitting for God’s servants, and especially for upright and peaceable priests, dearest brother, we recently sent our colleagues Caldonius and Fortunatus, that they might, not only by the persuasion of our letters, but by their presence and the advice of all of you, strive and labour with all their power to bring the members of the divided body into the unity of the Catholic Church, and associate them into the bond of Christian charity.

Epistle XLII

I have thought it both obligatory on me, and necessary for you, dearest brother, to write a short letter to the confessors who are there with you, and, seduced by the obstinacy and depravity of Novatian and Novatus, have departed from the Church; in which letter I might induce them, for the sake of our mutual affection, to return to their Mother, that is, to the Catholic Church.

Epistle XLIII

For it weighs me down and saddens me, and the intolerable grief of a smitten, almost prostrate, spirit seizes me, when I find that you there, contrary to ecclesiastical order, contrary to evangelical law, contrary to the unity of the Catholic institution, had consented that another bishop should be made.

Epistle XLV

For we are not ignorant that there is one God; that there is one Christ the Lord whom we have confessed, and one Holy Spirit; and that in the Catholic Church there ought to be one bishop.”

The seventh Council of Carthage under Cyprian

Unless therefore they receive saving baptism in the Catholic Church, which is one, they cannot be saved, but will be condemned with the carnal in the judgment of the Lord Christ.

This council was held by St. Cyprian to persuade Pope Stephen I to change his ruling over the issue about validity of baptism performed by heretics. Although Cyprian disagreed with this ruling, he was not challenging the authority of the Pope (a similar event could be the issue of the date of celebration of Passover between Pope Anicetus and Polycarp). At the end the stance of Pope Stephen I prevailed because of the preeminence of the Church in Rome (St. Irenaeus spoke about this preeminence in authority) and the Pope’s position was that as long as the baptismal formula was correct (In the name of the Father, the Son and the Holy Spirit), the Church must recognized the baptism as valid, something that is still sustained by the Catholic Church and the reason why there is no need to rebaptized a repentant fallen away catholic who comes back to the Catholic faith nor a Protestant if the trinitarian formula was called.

Tertullian

Tertullian – The prescription against heretics – XXX

Where was Marcion then, that shipmaster of Pontus, the zealous student of Stoicism? Where was Valentinus then, the disciple of Platonism? For it is evident that those men lived not so long ago,—in the reign of Antoninus, for the most part,—and that they at first were believers in the doctrine of the Catholic Church, in the church of Rome under the episcopate of the blessed Eleutherus,3 until on account of their ever restless curiosity, with which they even infected the brethren, they were more than once expelled.

Pope Eleutherus exercised his Papacy between 171–185 or 177–193 A.D. He was a deacon of the Catholic Church under Pope Anicetus and Pope Soter according to Hegesippus.

Origen

Origen – In Jesu Nave homiliae

Let no man deceive himself. Outside this house, that is, outside the Church no one is saved.

St. Polycarp’s martyrdom

Concerning the martyrdom of the Holy Polycarp

The Church of God which sojourns at Smyrna, to the Church of God sojourning in Philomelium, and to all the congregations2 of the Holy and Catholic Church in every place: Mercy, peace, and love from God the Father, and our Lord Jesus Christ, be multiplied.

St. Clement of Alexandria

Stromata 7.17

Therefore in substance and idea, in origin, in pre-eminence, we say that the ancient and Catholic Church is alone.

Conclusion

From the book of Acts we see that the Church already had an structure with apostles, bishops and presbyters, through the New Testament writings we can observe how the apostles were anointed by Jesus Christ for a priesthood ministry under the New Covenant and gave them authority even to forgive sins and he said also “The one who listens to you listens to me, and the one who rejects you rejects me. But the one who rejects me rejects the one who sent me.”, this is why St. Clement, St. Ingnatius and other fathers of the Church commanded respect, honour and submission to the bishop, priests and deacons. And not this alone, but also, how they represent Christ himself, reason why the Pope is called vicar of Christ because he represents him.

St. Ignatius wrote that the Church had a name, the Catholic Church and St. Irenaeus wrote the historic fact that this Catholic Church in Rome was built by the St. Peter and St. Paul Apostle, that the episcopate was a tradition that started with the Apostles. According to tradition St. Peter Apostle developed his episcopate in Rome and St. Irenaeus says that “was committed into the hands of Linus which Paul mentions in his Epistle to Timothy” and from him the apostolic succession or episcopate continues until the time he wrote about it, he says “in this other, and by this succession, the ecclesiastical tradition from the apostles, and the preaching of the truth, have come down to us”. So, all these facts confirm that the Catholic Church of Rome was founded by St. Paul and St. Peter, the latter wrote a letter from here according to what is found in his first epistle “She who is at Babylon, who is likewise chosen, sends you greetings”, we know he refers to the Church in Rome because of figures like Eusebius and St. Jerome.

St. Irenaeus also defines the higher authority of the Church in Rome saying “I say, by indicating that tradition derived from the apostles, of the very great, the very ancient, and universally known Church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also [by pointing out] the faith preached to men, which comes down to our time by means of the successions of the bishops. For it is a matter of necessity that every Church should agree with this Church, on account of its pre-eminent authority”, therefore, it is a fact that from the beginning of Christianity there is a structure conformed by bishops, presbyters and deacons, that the Church was Catholic already in the time of the disciple of St. John the Apostle, St. Ignatius; that there is an apostolic succession of bishops; that the episcopate of Rome was handed from St. Peter to St. Linus and the rest of the Popes that can be traced historically until our days; that the Catholic Church in Rome has preeminence in authority and by default because of her preeminence of authority, the bishop of Rome (the Pope) as successor of St. Peter also has a preeminence of authority with the same responsibility that Jesus Christ gave to St. Peter when he entrusted him the rest of his apostles saying “feed my lambs” and the rest of the Church saying “shepherd and feed my sheep”.

John 21:15–17 (LEB)

15 Now when they had eaten 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!” 16 He said to him again 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, “Shepherd my sheep!” 17 He said to him a third time, “Simon son of John, do you love me?” Peter was distressed because he 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!”

Bonus citing from Apostolic Church Fathers and other sources in the first five hundred years about the Roman Catholic Church:

St. Augustine – Antimanichaean Writings – Against the Epistle if Manichaeus Called Fundamental, Chapter 4

The consent of peoples and nations keeps me in the Church; so does her authority, inaugurated by miracles, nourished by hope, enlarged by love, established by age. The succession of priests keeps me, beginning from the very seat of the Apostle Peter, to whom the Lord, after His resurrection, gave it in charge to feed His sheep, down to the present episcopate. And so, lastly, does the name itself of Catholic, which, not without reason, amid so many heresies, the Church has thus retained; so that, though all heretics wish to be called Catholics, yet when a stranger asks where the Catholic Church meets, no heretic will venture to point to his own chapel or house. Such then in number and importance are the precious ties belonging to the Christian name which keep a believer in the Catholic Church.

St. Augustine – The City of God – Book XXI – Chapter 21

chap. 21.—of those who assert that all catholics who continue in the faith, even though by the depravity of their lives they have merited hell fire, shall be saved on account of the “foundation” of their faith

1. There are some, too, who found upon the expression of Scripture, “He that endureth to the end shall be saved,” and who promise salvation only to those who continue in the Church catholic; and though such persons have lived badly, yet, say they, they shall be saved as by fire through virtue of the foundation of which the apostle says, “For other foundation hath no man laid than that which is laid, which is Christ Jesus. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day of the Lord shall declare it, for it shall be revealed by fire; and each man’s work shall be proved of what sort it is. If any man’s work shall endure which he hath built thereupon, he shall receive a reward. But if any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as through fire.” They say, accordingly, that the catholic Christian, no matter what his life be, has Christ as his foundation, while this foundation is not possessed by any heresy which is separated from the unity of His body. And therefore, through virtue of this foundation, even though the catholic Christian by the inconsistency of his life has been as one building up wood, hay, stubble, upon it, they believe that he shall be saved by fire, in other words, that he shall be delivered after tasting the pain of that fire to which the wicked shall be condemned at the last judgment.

Pope Leo the Great – Letter LXIX – II

But because both we and our blessed fathers, whose teaching we revere and follow, are in concord on the one Faith, as the bishops of all the provinces attest, let your clemency’s most devout faith see to it that such a document as is due may reach us as soon as may be from the bishop of Constantinople, as from an approved and catholic priest, that is, openly and distinctly affirming that he will separate from his communion any one who believes or maintains any other view about the Incarnation of the Word of God than my statement and that of all catholics lays down, that we may fairly be able to bestow on him brotherly love in Christ.

Vincent of Lérins – The Commonitory – Chapter XXIX

We said above, that it has always been the custom of Catholics, and still is, to prove the true faith in these two ways; first by the authority of the Divine Canon, and next by the tradition of the Catholic Church. Not that the Canon alone does not of itself suffice for every question, but seeing that the more part, interpreting the divine words according to their own persuasion, take up various erroneous opinions, it is therefore necessary that the interpretation of divine Scripture should be ruled according to the one standard of the Church’s belief, especially in those articles on which the foundations of all Catholic doctrine rest.

John Cassian – The seven books of John Cassian on the Incarnation of the Lord, Against Nestorius – Book VI – Chapter X

I appeal then to you, to you yourself, I say. Tell me, I pray, if any Jew or pagan denied the Creed of the Catholic faith, should you think that we ought to listen to him? Most certainly not. What if a heretic or an apostate does the same? Still less should we listen to him, for it is worse for a man to forsake the truth which he has known, than to deny it without ever having known it.

Athanasius of Alexandria – History of the Arians – Part I – VII

Perceiving this to be the case, the three brothers, Constantine, Constantius, and Constans, caused all after the death of their father to return to their own country and Church; and while they wrote letters concerning the rest to their respective Churches, concerning Athanasius they wrote the following; which likewise shews the violence of the whole proceedings, and proves the murderous disposition of Eusebius and his fellows.

A copy of the Letter of Constantine Cæsar to the people of the Catholic Church in the city of the Alexandrians.

I suppose that it has not escaped the knowledge of your pious minds, &c.

This is his letter; and what more credible witness of their conspiracy could there be than he, who knowing these circumstances has thus written of them?

Leo Ramirez – BTh.