The Primacy of Saint Peter

Victor R. Claveau, MJ

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

A biblical portrait of Peter attests to the preeminent role of Peter among the writers of the New Testament.

The Evangelists usually make Peter the spokesperson for all the apostles. Mk 8:29; Mt 18:21; Lk 12:41; John 6:67.

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In especially dramatic scenes in the Gospels, Peter is often the central figure. Mt 14:28; Lk 5:3; Mk 10:28; Mt 17:24.

Peter is always named first when the apostles are listed in the synoptic gospels and the Acts of the Apostles. Mk 3:16; Mt 10:2; Lk 6:13; Acts 1:13.

It is not uncommon that the apostles are simply referred to as “Peter and his companions.” Mk 1:36; Lk 9:32; Mk 16:7.

In light of the special calling on his life, the sacred authors refer to Peter as being singled out and being shown signs of respect. John 20:3; John 21:15-17.

In Paul’s letters, Peter is called the first witness to the Resurrection. 1 Cor 15:3.

Paul repeatedly called Peter “Cephas,” the name given him by Christ. Gal 1:18; Gal 2:9; Gal 2:11; Gal 2:14; 1 Cor 1:12; 1 Cor 3:22; 1 Cor 9:5.

There are 15 references by St. Luke, in the Acts of the Apostles which clearly acknowledge Peter’s leadership role. Acts 2:14; 3:12; 4:8; 5:3; 5:29; 8:20; 10:34; 11:4; 15:7; 3:6; 9:34; 9:40; 5:15; 10:9; 10:46.

The Primacy of Saint Peter
If Peter held a position of primacy, the other Apostles would have to know that and would have reflected that role thrust on Peter by Christ in their relationships to him. In other words, does the Bible reveal a primary place or role for Peter consciously acknowledged by the New Testament writers?
A biblical portrait of Peter attests to the preeminent role of Peter among the writers of the New Testament.
The Evangelists usually make Peter the spokesperson for all the apostles. Mk 8:29; Mt 18:21; Lk 12:41; John 6:67.

In especially dramatic scenes in the Gospels, Peter is often the central figure. Mt 14:28; Lk 5:3; Mk 10:28; Mt 17:24.

Peter is always named first when the apostles are listed in the synoptic gospels and the Acts of the Apostles. Mk 3:16; Mt 10:2; Lk 6:13; Acts 1:13.

It is not uncommon that the apostles are simply referred to as “Peter and his companions.” Mk 1:36; Lk 9:32; Mk 16:7.

In light of the special calling on his life, the sacred authors refer to Peter as being singled out and being shown signs of respect. John 20:3; John 21:15-17.

In Paul’s letters, Peter is called the first witness to the Resurrection. 1 Cor 15:3.

Paul repeatedly called Peter “Cephas,” the name given him by Christ. Gal 1:18; Gal 2:9; Gal 2:11; Gal 2:14; 1 Cor 1:12; 1 Cor 3:22; 1 Cor 9:5.

Peter’s Unique Role in the Church

The Gospels make explicit statements about Peter’s unique role in the church. Lk 22:31; John 21:15.

In the writings of the Fathers we find:

Prudentius calls him “the first disciple of God”

St. Augustine “the figure of the Church.”

St. John Chrysostom “the mouthpiece of the disciples and teacher of the world.”

St. Ephrem Syrus “the candle, the tongue of the disciples, and the voice of preachers.”

St Cyril of Jerusalem “the prince of the apostles, and the highest preacher of the Church.”

Matthew Chapter 16, Verse 18: The Primacy of Peter

In the 16th chapter of Matthew’s Gospel, Christ singled out the Apostle Peter for the central position of founding His Church and gives to Peter the keys of the Kingdom of Heaven.

Mt 16:15: (Jesus) said to them, “Who do you say that I am?” “You are the Messiah,” Simon Peter answered, “the Son of the living God!” Jesus replied, “Blest are you, Simon son of Jonah! No mere man has revealed this to you, but my heavenly Father. I for my part declare to you, you are ‘Rock’ and on this rock I will build my church, and the jaws of death shall not prevail against it. I entrust to you the keys of the kingdom of heaven. Whatever you declare bound on earth shall be bound in heaven; whatever you declare loosed on earth shall be loosed in heaven.” (NAB)

This is perhaps the most pivotal passage of the Bible which divides Roman Catholic Christians from Protestant and Pentecostal Christians. This is the scripture where Christ singled out Peter from the rest of the Apostles for special consideration and authority.

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

Mt 16:13-17: When Jesus came to the neighborhood of Caesarea Philippi, he asked his disciples this question: “Who do people say that the Son of Man is?” They replied, “Some say John the Baptizer, others Elijah, still others Jeremiah or one of the prophets.” “And you,” he said to them, “who do you say that I am?” “You are the Messiah,” Simon Peter answered “the Son of the living God!” Jesus replied, “Blest are you, Simon son of Jonah! No mere man has revealed this to you, but my heavenly Father.” (NAB)

Christ then gives Simon bar-Jonah a new name and a commission.

Mt 16:18: “I for my part declare to you, you are ‘Rock,’ and on this rock I will build my church, and the jaws of death shall not prevail against it.” (NAB)

Jesus renamed Simon bar Jonah for a purpose. The literalness of the play on words–a linguistic pun–is made clear. A pun is a pun because of the literalness of the play on words. This was precisely what Jesus was saying. “You are Rocky and on this rock I will build my church.”

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

Mt 16:19-20: “I will entrust to you (singular) the keys of the kingdom of heaven. Whatever you declare bound on earth shall be bound in heaven; whatever you declare loosed on earth shall be loosed in heaven.” (NAB)

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

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

Apart from this passage, there is no background in biblical language for binding and loosening.

In Rabbinical Judaism, the words signify rabbinical decisions; to bind is to give a decision that imposes an obligation, and to loose is to give a decision that removes an obligation.

Mt 18:15-18: “If your brother should commit some wrong against you, go and point out his fault, but keep it between the two of you. If he listens to you, you have won your brother over. If he does not listen, summon another, so that every case may stand on the word of two or three witnesses. If he ignores them, refer to the church (ekklesia). If he ignores even the church, then treat him as a Gentile or a tax collector. I assure you, whatever you declare bound on earth shall be bound in heaven, and whatever you declare loosed on earth shall be held loosed in heaven.” (NAB)

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

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

The best spokespersons for an understanding of Matthew would be members of the Apostolic Church, those who heard the words of Christ and writers of the New Testament who recorded the words and deeds of Christ and the early church.