A well researched, well nailed-down article. Roman Catholicism stands or falls with the papacy. If the office of the so called "Vicar of Christ" is built on false pretenses--than so are all of Roman distinctives...
Engwer goes a long way toward proving--through scripture and the early Fathers--the conciliar form of Church governance, with only 3 offices, Deacon, Elder, and Bishop--as found in E. Orthodoxy and Anglicanism--was that of the original Church of the Apostolic Fathers. ~ RWD
by Jason Engwer as posted on his blog here: http://triablogue.blogspot.c(om/
(Part 1)For those who don't have much familiarity with the dispute between Protestants and Catholics over the doctrine of the papacy, I want to post two introductory articles on the subject today and tomorrow. The first article, this one, will be about the Biblical evidence, and tomorrow's article will be about the early post-Biblical evidence.
Roman Catholicism claims the papacy as its foundation. According to the Catholic Church, the doctrine of the papacy was understood and universally accepted as early as the time of Peter:
"At open variance with this clear doctrine of Holy Scripture as it has been ever understood by the Catholic Church are the perverse opinions of those who, while they distort the form of government established by Christ the Lord in his Church, deny that Peter in his single person, preferably to all the other Apostles, whether taken separately or together, was endowed by Christ with a true and proper primacy of jurisdiction; or of those who assert that the same primacy was not bestowed immediately and directly upon blessed Peter himself, but upon the Church, and through the Church on Peter as her minister....For none can doubt, and it is known to all ages, that the holy and blessed Peter, the Prince and Chief of the Apostles, the pillar of the faith and foundation of the Catholic Church, received the keys of the kingdom from our Lord Jesus Christ, the Saviour and Redeemer of mankind, and lives presides and judges, to this day and always, in his successors the Bishops of the Holy See of Rome" (First Vatican Council, session 4, chapters 1-2)
Different Catholics interpret these claims of the First Vatican Council in different ways. Some Catholics will argue that the concept of the papacy that was understood and accepted in the earliest generations involved universal jurisdiction, so that the differences between how modern Catholics and the most ancient Catholics viewed Peter and the bishops of Rome would be minor. Other Catholics claim, instead, that the earliest Christians wouldn't have associated a concept like universal jurisdiction with Peter and the earliest Roman bishops, and they maintain that the modern view of the papacy developed more gradually. Some Catholics even go as far as to claim that there's no need to show that a concept like universal jurisdiction was intended by Jesus and the apostles. They may argue for the papacy on the basis of philosophical speculation or personal preference, or they may claim that no argument is needed for the doctrine.
Catholics who take that last sort of approach are abandoning the battlefield without admitting defeat. Any belief could be maintained on such a basis. If we're going to accept the papacy just because it seems to produce more denominational unity than other systems of church government, because our parents were Catholic, or for some other such inconclusive reason, then we have no publicly verifiable case to make for the doctrine. My intention in these posts is to address some of the popular arguments of those who attempt to make a more objective case for the papacy.
Those who argue that a seed form of the papacy existed early on, one that wasn't initially associated with universal jurisdiction, would need to demonstrate that such a seed form of the doctrine did exist. And they would need to demonstrate that the concept of universal jurisdiction would eventually develop from that seed. It wouldn't be enough to show that the development of universal jurisdiction is possible. We don't believe that something is true just because it's possible. If we're supposed to accept a papacy with universal jurisdiction on some other basis, such as the alleged authority of the Catholic hierarchy that teaches the concept, then an objective case will have to be made for the supposed authority of that hierarchy.
If there had been a papacy in the first century that was recognized as a distinct office, we would expect it to be mentioned in much the same way that offices such as bishop and deacon are mentioned. We wouldn't expect Roman Catholics to have to go to passages like Matthew 16 and John 21 to find alleged references to a papacy if such an office of universal jurisdiction existed and was recognized during the New Testament era. Instead, we would expect explicit and frequent references to the office, such as in the pastoral epistles and other passages on church government.
That's what we see with the offices of bishop and deacon. Not only are the offices mentioned (Acts 20:17,Philippians 1:1), but we also see repeated references to their appointment (Acts 14:23, Ephesians 4:11, Titus 1:5), their qualifications (1 Timothy 3:1-13, Titus 1:5-9), their discipline (1 Timothy 5:19-20), their responsibilities (Ephesians 4:12-13, Titus 1:10-11, James 5:14, 1 Peter 5:1-3), their reward (1 Timothy 5:17-18,1 Peter 5:4), their rank (1 Corinthians 12:28), the submission due them (1 Timothy 2:11-12), etc. If there was an office that was to have jurisdictional primacy and infallibility throughout church history, an office that could be called the foundation of the church, wouldn't we expect it to be mentioned explicitly and often? But it isn't mentioned at all, even when the early sources are discussing Peter or the Roman church. In the New Testament, which covers about the first 60 years of church history (the prophecies in Revelation and elsewhere cover much more), there isn't a single Roman bishop mentioned or named, nor are there any admonitions to submit to the papacy or any references to appointing Popes, determining whether he's exercising his infallibility, appealing to him to settle disputes, etc. When speaking about the post-apostolic future, the apostles are concerned with bishops and teachers in general (Acts 20:28-31, 2 Timothy 2:2) and submission to scripture (2 Timothy 3:15-17,2 Peter 3:1-2, Revelation 22:18-19), but don't say a word about any papacy.
Craig Keener, citing Jaroslav Pelikan, comments that "most scholars, both Roman Catholic and Protestant, concur that Peter died in Rome but doubt that Mt 16:18 intended the authority later claimed by the papacy (Pelikan 1980: 60)" (A Commentary on the Gospel of Matthew [Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1999], n. 74 on p. 425). The Roman Catholic scholar Klaus Schatz comments:
"There appears at the present time to be increasing consensus among Catholic and non-Catholic exegetes regarding the Petrine office in the New Testament….The further question whether there was any notion of an enduring office beyond Peter’s lifetime, if posed in purely historical terms, should probably be answered in the negative. That is, if we ask whether the historical Jesus, in commissioning Peter, expected him to have successors, or whether the author of the Gospel of Matthew, writing after Peter’s death, was aware that Peter and his commission survived in the leaders of the Roman community who succeeded him, the answer in both cases is probably 'no.'…If we ask in addition whether the primitive Church was aware, after Peter’s death, that his authority had passed to the next bishop of Rome, or in other words that the head of the community at Rome was now the successor of Peter, the Church’s rock and hence the subject of the promise in Matthew 16:18-19, the question, put in those terms, must certainly be given a negative answer." (Papal Primacy [Collegeville, Minnesota: The Liturgical Press, 1996], pp. 1-2)
What's said of Peter in Matthew 16 and John 21 is said of other people in other passages. Other people are rocks upon whom the church is built (Ephesians 2:20), other people have the keys of the kingdom that let them bind and loose and open and shut (Matthew 18:18, 23:13), and other people are shepherds of the church (Acts 20:28, 1 Peter 5:2). Just as Peter is given a second name, so are other people (Mark 3:17). Peter is called "Peter" prior to the events of Matthew 16 (John 1:42), and we can't know whether he was given the name as a result of Matthew 16 or, instead, Jesus' choice of imagery in Matthew 16 was shaped by a name Peter was already given for another reason.
Peter is singled out in Matthew 16 and John 21, but his being singled out doesn't suggest jurisdictional primacy. We could speculate that Peter is singled out in these passages because he's supposed to fulfill the roles in these passages in a greater way than other people, but such a speculation can't be proven. Other people are singled out in other passages, but we don't conclude that those people were Popes. Even if Peter was singled out because he was to fulfill these roles (rock and shepherd) in a greater way than anybody else, he wouldn't need to be a Pope in order to fulfill these roles in a greater way than other people. And he wouldn't need to have successors in that role.
So, if Peter isn't singled out in Matthew 16 and John 21 because he was being made a Pope, then why was he singled out?
In Matthew 16, he's probably singled out because he singles himself out. He's the one who answered Jesus' question. Similarly, John and James are singled out in Mark 10:35-40 because they were the ones who initiated the discussion with Jesus, not because they were being given some sort of primacy.
In John 21, Peter probably is singled out because he was the one in need of restoration. Peter was the one who denied Jesus three times and thus needed to reaffirm his love for Jesus three times. Since the other apostles didn't deny Jesus as Peter did, it would make no sense for Jesus to approach them the way He approached Peter. Similarly, Jesus treats Thomas (John 20:26-29), John (John 21:20-23), and Paul (Acts 9:1-15) differently than He treats the other apostles. But nobody would assume that Thomas, John, or Paul therefore has jurisdictional primacy or that such a primacy was passed on to a succession of bishops.
Catholics sometimes argue for a papacy by interpreting Matthew 16 in light of Isaiah 22:20-22. But whatever relevance Isaiah 22 would have to Matthew 16, it would have relevance for Matthew 23, Luke 11, and other passages that use such imagery as well. And any Catholic appeal to Isaiah 22 would have to be a partial appeal, not a complete parallel, since a complete parallel wouldn't favor the claims of Roman Catholicism. God is the one who gives the key in Isaiah 22, so an exact parallel would put Jesus in the place of God, not in the place of the king. So, if Jesus is God and Peter is the prime minister, then who is the king? Some church official with more authority than Peter? What about Isaiah 22:25? Should we assume that Popes can "break off and fall", and that the keys of Matthew 16 can eventually pass to God Himself (Revelation 3:7) rather than to a human successor? If Catholics only want to make a general appeal to Isaiah 22, without making an exact parallel, then how can they claim that papal authority is implied by the parallel? Why can't the Isaiah 22 background convey a general theme of authority without that authority being of a papal nature?
Paul refers to "apostles" (plural) as the highest rank in the church (1 Corinthians 12:28, Ephesians 2:20), and he names Peter second among three reputed pillars of the church (Galatians 2:9). The most natural reading of the Biblical evidence is to see Peter as a highly reputed pillar of the church who had equal rank, equal jurisdiction, with the other apostles. He could be said to have had some types of primacy in some contexts, and the same could be said of other apostles and early church leaders, but there's no reason to think that papal authority was one of those types of primacy or that such authority was passed on exclusively to a succession of Roman bishops.
There is no papacy in the New Testament. It's not there explicitly or implicitly. This "clear doctrine of Holy Scripture" that the First Vatican Council refers to isn't even Biblical, much less clearly Biblical. Roman Catholics assume that a papacy is implied in some New Testament passages, but that assumption can't be proven and is unlikely.
Was The Papacy Established By Christ? (Part 2)
Because neither the apostolic nor the earliest post-apostolic Christians refer to a jurisdictional primacy of the bishop of Rome, Catholics often cite references to any type of primacy of the Roman church. But a non-jurisdictional primacy of the Roman church doesn't prove a jurisdictional primacy of the Roman bishop.
Even Peter himself isn't referred to as having papal authority among the early post-apostolic sources. Terence Smith explains:
"there is an astonishing lack of reference to Peter among ecclesiastical authors of the first half of the second century. He is barely mentioned in the Apostolic Fathers, nor by Justin and the other Apologists" (cited in Robert Eno, The Rise of the Papacy [Wilmington, Delaware: Michael Glazier, 1990], p. 15)
Concepts of Petrine supremacy (as well as a primacy of Paul or James in some places, for example) did develop over time. Cyprian, for example, a bishop who lived in the third century, believed in a primacy of Peter, but it was a non-jurisdictional primacy (On the Unity of the Church, 4), and Cyprian repeatedly denied, in multiple contexts, that the bishop of Rome or any other bishop has universal jurisdiction (Letter 51:21, Letter 54:14, Letter 67:5, Letter 71:3, Letter 72:26). The Roman Catholic scholar Robert Eno wrote:
"it is clear that he [Cyprian] did not see the bishop of Rome as his superior, except by way of honor...it is clear that in Cyprian's mind, one theological conclusion he does not draw is that the bishop of Rome has authority which is superior to that of the African bishops" (The Rise of the Papacy [Wilmington, Delaware: Michael Glazier, 1990], pp. 59-60)
Roman Catholic scholar William La Due:
"In the context of his life and his convictions reflected in his actions and his writings, Cyprian's position can be paraphrased as follows: Peter received the power of the keys, the power to bind and loose, before the other apostles received the same powers. This priority - in time - symbolizes the unity of episcopal power which is held by all in the same way. The only difference is that Peter was granted the power a short time before the others. It must be said that the impact of Cyprian's symbolism is not entirely clear. He was not a speculative theologian but a preacher, trained more as a lawyer than as a rhetorician. His meaning, from the context of his conduct as a bishop, seems quite unambiguous. And those who see in The Unity of the Catholic Church, in the light of his entire episcopal life, an articulation of the Roman primacy - as we have come to know it, or even as it has evolved especially from the latter fourth century on - are reading a meaning into Cyprian which is not there." (The Chair of Saint Peter [Maryknoll, New York: Orbis Books, 1999], p. 39)
Catholic scholar Klaus Schatz:
"He [Cyprian] does not rely on any specific responsibility of Stephen [bishop of Rome] as primate....Cyprian regarded every bishop as the successor of Peter, holder of the keys to the kingdom of heaven and possessor of the power to bind and loose. For him, Peter embodied the original unity of the Church and the episcopal office, but in principle these were also present in every bishop. For Cyprian, responsibility for the whole Church and the solidarity of all bishops could also, if necessary, be turned against Rome." (Papal Primacy [Collegeville, Minnesota: The Liturgical Press, 1996], p. 20)
Even the conservative Roman Catholic theologian Ludwig Ott acknowledged:
"St. Cyprian of Carthage attests the pre-eminence of the Roman Church...However, his attitude in the controversy regarding the re-baptism of heretics shows that he had not yet achieved a clear conception of the scope of the Primacy." (Fundamentals of Catholic Dogma [Rockford, Illinois: Tan Books and Publishers, Inc., 1974], p. 284)
Eastern Orthodox scholar Veselin Kesich:
"In his controversy with Bishop Stephen (254-257), Cyprian expressed the view that any bishop, whether in Rome or elsewhere, was included in Jesus' message to Peter. Like Tertullian, Cyprian is unwilling to accept the claim of exclusive authority for the Bishop of Rome on the basis of Mt 16:18-19....Peter is not superior in power to the other apostles, for according to Cyprian all of them are equal." (The Primacy of Peter, John Meyendorff, editor [Crestwood, New York: St. Vladimir's Seminary Press, 1992], p. 63)
Anglican scholar J.N.D. Kelly:
"Cyprian made plain, that each bishop is entitled to hold his own views and to administer his own diocese accordingly...[In Cyprian's view] There is no suggestion that he [Peter] possessed any superiority to, much less jurisdiction over, the other apostles...While he [Cyprian] is prepared, in a well-known passage, to speak of Rome as 'the leading church', the primacy he has in mind seems to be one of honour." (Early Christian Doctrines [San Francisco, California: HarperCollins Publishers, 1978], pp. 205-206)
In Cyprian we see an example of a father who thinks highly of Peter and the bishops of Rome without believing in a papacy. In fact, he contradicted the concept. With Cyprian in mind as an example of how Catholics often misrepresent the fathers to make them appear to have supported the papacy when they actually didn’t, let’s consider the earliest evidence cited by Catholic apologists.
Clement of Rome, the earliest church father and a Roman bishop, sent a letter to the Corinthian church to counsel them about a dispute involving the leadership of their church. Such letters were common in early Christianity (Ignatius' letter to Polycarp, Polycarp's letter to the Philippian church, etc.), and no jurisdictional superiority, much less papal authority, is implied by the sending of such a letter. To the contrary, the letter is written in the name of the church of Rome, not the bishop of Rome, and the letter makes many appeals to various authorities (scripture, Jesus, the apostles, the Holy Spirit, etc.), but never to any papal authority.
Thomas Halton comments:
"Some scholars anachronistically saw in the epistle an assertion of Roman primacy, but nowadays a hermeneutic of collegiality is more widely accepted." (Encyclopedia of Early Christianity, Everett Ferguson, editor [New York: Garland Publishing, Inc., 1999], p. 253)
Other early sources, such as Ignatius and Dionysius of Corinth, commend the Roman church for virtues such as love and generosity, but say nothing of any jurisdictional primacy of the Roman bishop. Irenaeus speaks highly of the Roman church, but gives non-papal reasons for doing so. Roman Catholic scholar William La Due comments:
"It is indeed understandable how this passage [in Irenaeus] has baffled scholars for centuries! Those who were wont to find in it a verification of the Roman primacy were able to interpret it in that fashion. However, there is so much ambiguity here that one has to be careful of over-reading the evidence....Karl Baus' interpretation [that Irenaeus was not referring to a papacy] seems to be the one that is more faithful to the text and does not presume to read into it a meaning which might not be there. Hence, it neither overstates nor understates Irenaeus' position. For him [Irenaeus], it is those churches of apostolic foundation that have the greater claim to authentic teaching and doctrine. Among those, Rome, with its two apostolic founders, certainly holds an important place. However, all of the apostolic churches enjoy what he terms 'preeminent authority' in doctrinal matters." (The Chair of Saint Peter [Maryknoll, New York: Orbis Books, 1999], p. 28)
Similarly, Tertullian gives non-papal reasons for the importance of the Roman church (The Prescription Against Heretics, 36). Regarding Origen, the Catholic scholar Robert Eno explains that "a plain recognition of Roman primacy or of a connection between Peter and the contemporary bishop of Rome seems remote from Origen’s thoughts" (The Rise of the Papacy [Wilmington, Delaware: Michael Glazier, 1990], p. 43).
The first reference to a papacy or something similar to it is found in the Roman bishop Stephen, acting in his own interests, around the middle of the third century. Peter had been dead for nearly two centuries before the doctrine first appears. When Stephen asserted it, he was opposed by bishops in the West and East, such as Cyprian and Firmilian. Thus, the papacy was absent, including in contexts where we would expect it to be mentioned, for about the first two centuries of church history, then arose in Rome and gradually became more widely accepted in the West and sometimes to some extent in the East. But even in the West, the papacy was accepted only gradually and inconsistently. Some of the earliest ecumenical councils would either imply or explicitly state a rejection of the doctrine. The Catholic scholar Klaus Schatz summarizes:
"Rome did not succeed in maintaining its position against the contrary opinion and praxis of a significant portion of the Church. The two most important controversies of this type were the disputes over the feast of Easter [in the second century] and heretical baptism [in the third century]. Each marks a stage in Rome's sense of authority and at the same time reveals the initial resistance of other churches to the Roman claim." (Papal Primacy [Collegeville, Minnesota: The Liturgical Press, 1996], p. 11)
It’s important to recognize that the early sources had many opportunities to mention a papacy if they believed in such a concept. When men like Clement of Rome and Tertullian comment on issues of authority and the status of the Roman church without mentioning a papacy, the absence of the concept is significant. When men like Ignatius and Irenaeus write at length on issues of authority and Christian unity, without even once mentioning a papacy, that absence is significant. They explicitly and frequently mention offices such as bishop and deacon. They explicitly and frequently make appeals to Jesus, the Holy Spirit, the apostles, prominent churches, and other authorities. They explicitly and frequently discuss the Messiahship of Jesus, the virgin birth, the resurrection, the unique authority of the apostles, and other basic Christian doctrines, so it can’t be argued that they didn’t mention a papacy only because it was already known to and assumed by everybody. The fact that otherconcepts were known and assumed didn’t keep the early sources from explicitly and frequently mentioning thoseconcepts. Why didn’t they mention a papacy?
They did sometimes mention a prominence of the Roman church. And, thus, Catholic apologists have attempted to transform the prominence of the Roman church into a jurisdictional primacy of the Roman bishop. But if the papacy is an oak tree, the prominence of the early Roman church is more like an apple seed than an acorn. It has to be manipulated if we want to transform it into an oak tree. If the seed is being manipulated so as to arrive at a desired unnatural conclusion, then it’s not comparable to an acorn naturally growing into an oak.
The early prominence of the Roman church doesn’t logically lead to a papacy. The churches in Jerusalem, Rome, Alexandria, and other cities have been prominent at different times in church history for different reasons, and none of them can claim an apostolic jurisdictional primacy for their bishop as a result. It would be sort of like arguing that since the city of Philadelphia was prominent during the time of the founders of America, then the founders must have intended whatever authority claims the mayor of Philadelphia makes hundreds of years after the founders have died. If Ignatius thinks highly of the virtues of the Roman church or Tertullian commends the Roman church because some of the apostles labored and suffered in Rome, it doesn’t logically follow that these church fathers would agree with a later claim of universal jurisdiction by the bishop of Rome.