By : Ross Earl Hoffman taken from: http://www.philvaz.com/apologetics/a87.htm
The author of an anti-Papal essay starts off by asserting:
<< Of immense importance to the question of leadership of the church today is the issue of the Apostle Peter and doctrine of apostolic succession. It has already been demonstrated that Peter was not the first bishop of the first church. >>
Has it now? Well, certainly not according to the witness of our ancient Christian forefathers.
The Primacy of Peter, the Papacy and Apostolic Succession
Almost all of the references below can be verified in Edward Giles Documents Illustrating Papal Authority AD 96-454 (London: SPCK, 1952 reprinted by Hyperion Press, 1979) or Jesus, Peter, and the Keys: A Scriptural Handbook on the Papacy edited by Scott Butler, Norm Dahlgren, David Hess (Queenship, 1996).
(1) Tertullian (c. AD 197) speaks of Peter apart from Paul as ordaining Clement as his episcopal successor (De Praescrip Haer 32).
(2) The Poem Against Marcion (c. 200 AD) states how "Peter bad Linus to take his place and sit on the chair whereon he himself had sat" (III, 80). The word "chair" (cathedra) in ecclesiastical language always means one's episcopal throne (i.e. the bishop's chair).
(3) Caius of Rome (214 AD) calls Pope Victor the thirteenth bishop of Rome after Peter (Euseb HE V, 28).
(4) Hippolytus (225 AD) counts Peter as the first Bishop of Rome (Dict Christian Biog I, 577).
(5) Cyprian (in 250) speaks of Rome as "the place of Peter" (Ep ad Anton), and as "the Chair of Peter" (Ep ad Pope Cornelius).
(6) Firmilian (257) speaks of Pope Stephen's claim to the "succession of Peter" and to the "Chair of Peter" (Ep ad Cyprian).
(7) Eusebius (314) says that Peter was "the bishop of Rome for twenty-five years" (Chron an 44), and calls Linus "first after Peter to obtain the episcopate" (Chron an 66). He also says that Victor was "the thirteenth bishop of Rome after Peter" (HE III, 4).
(8) The Council of Sardica "honors the memory of the Apostle Peter" in granting Pope Julius I the right to judge cases involving other episcopal sees under imperial Roman law (Sardica Canon IV, and Ep ad Pope Julius).
(9) Athanasius (340's) calls Rome the "Apostolic Throne" -- a reference to the Apostle Peter as the first bishop to occupy that throne (Hist Arian ad Monarch 35).
(10) Optatus (370) says that the episcopal chair of Rome was first established by Peter, "in which chair sat Peter himself." He also says how "Peter first filled the pre-eminent chair," which "is the first of the marks of the Church." (Schism Donat II, 2 and II, 3).
(11) Pope Damasus (370) speaks of the "Apostolic chair" in which "the holy Apostle sitting, taught his successors how to guide the helm of the Church" (Ep ix ad Synod, Orient ap Theodoret V, 10). Damasus also states how "The first See is that of Peter the Apostle, that of the Roman church" and says how Rome received primacy not by the conciliar decisions of the other churches, but from the evangelic voice of the Lord, when He says, "Thou art Peter..." (Decree of Damasus 382).
(12) Ambrose (c. 390) speaks of Rome as "Peter's chair" and the Roman church where "Peter, first of the Apostles, first sat" (De Poenit I, 7-32, Exp Symb ad Initiand).
(13) Jerome (c. 390) speaks of Rome as the "chair of Peter" and the "Apostolic chair," and states that Peter held the episcopal chair for twenty-five years at Rome (Epistle 15 and se Vir Illust I, 1).
(14) Augustine (c. 400) tells us to number the bishops of Rome from the chair of Peter itself (in Ps contra Part Donat), and speaks of "the chair of the Roman church in which Peter first sat" (Contra Lit Petil).
(15) Prudentius (405) writes how in Rome there were "the two princes of the Apostles, one the Apostle of the Gentiles, the other holding the First Chair" (Hymn II in honor of St Laurent, V).
(16) Bachiarius (420) speaks of Rome as "the chair of Peter, the seat of faith" (De Fide 2).
(17) Prosper of Aquitaine (429) calls Rome "the Apostolic See" and the "Chair of the Apostle Peter" (Carm de Ingratis).
(18) The Roman legates at the Council of Ephesus (431) declare how "it is a matter doubtful to none that Peter lived and exercised judgement in his successors" and how "the holy and most blessed [Pope] Celestine, according to due order, is his successor and holds his place" (Acta Councilia, session 3, tom III, col 621).
(19) Peter Chrysologus (440) speaks of "blessed Peter living and presiding in his own see" (Ep ad Eutech).
(20) Pope Leo the Great (440) says how "the whole Church acknowledges Peter in the See of Peter (Rome)" (Serm II, 2).
(21) At the Council of Chalcedon (451), the assembled bishops respond to the teaching of Pope Leo the Great by crying out, "Peter has spoken through Leo." The sentence of the council is pronounced by the legates "in the name of Leo, the Council, and St. Peter" (Canons of Chalcedon).
(22) The Synodical Letter to Pope Leo from Chalcedon calls the Pope "the interpreter of Peter's voice."
(23) Emperors Theodosius and Valentinian III (450) speak of "the primacy of the Apostolic See (Rome), made firm on account of the merits of Peter, Chief of the Corona of Bishops" (Inter ep Leon I, Vol XI, col 637).
Now, if our critic would care to produce ONE ancient quote that DENIES that Peter was the first Bishop of Rome, then perhaps he has an argument. Yet, until such time, the ancient witness stands firm and consistent.
What is Apostolic Succession?
<< We cannot, however, deprive him of the critical leadership role that he played in the early church, nor dismiss the frequent references in the early church back to the successive bishops in Rome that derived their customs and rule of faith from Peter and Paul themselves. Irenaeus in particular, draws a detailed lineage back to these two apostles in Rome. He says
[follows the famous text from St. Irenaeus on the "preeminant authority" of Rome and the succession list of her Bishops]
.ST. IRENAEUS OF LYON (c. 180-199 AD)
"It is possible, then, for everyone in every Church, who may wish to know the truth, to contemplate the tradition of the Apostles which has been made known throughout the whole world. And we are in a position to enumerate those who were instituted bishops by the Apostles, and their successors to our own times: men who neither knew nor taught anything like these heretics rave about. For if the Apostles had known hidden mysteries which they taught to the elite secretly and apart from the rest, they would have handed them down especially to those very ones to whom they were committing the self-same Churches. For surely they wished all those and their successors to be perfect and without reproach, to whom they handed on their authority.
"But since it would be too long to enumerate in such a volume as this the successions 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. FOR WITH THIS CHURCH, BECAUSE OF ITS SUPERIOR ORIGIN [or "preeminent authority"] ALL 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." [then follows a list of successors to Peter as bishops of Rome] (Against Heresies 3:3:1-3)
This text is one of the earliest and most critical in establishing the idea of apostolic succession and primacy of Rome. There is however, a significant error in this line of reasoning. It is the fact that this text, like the other comparable ante-Nicene "succession" texts, have nothing to do with apostolic succession, as it is taught by Romanism today. As a matter of fact, they contradict the whole contemporary concept of apostolic succession. >>
NOW AS FAR AS BEING BIBLICAL. CONCLUSION ON "KEYS" OF ISAIAH 22 AS PARALLEL TO MATTHEW 16
Thus the prime minister or chief steward of the house of David had successors. He is described as being "over the household" and "in charge of the palace" (Isa 22:15; 36:3; 1 Kings 4:6; 18:3; 2 Kings 10:5; 15:5; 18:18); as for his authority "what he shall open, no one shall shut...and what he shall shut, no one shall open" (Isa 22:22; Matt 16:19; Rev 3:7). The prime minister had an incredible amount of authority, what can only be called a supreme or plenary authority beside that of the King. This is the language of the "keys," "binding," and "loosing" that Jesus was using in Matthew 16:19. Peter was given the "keys" just as the prime minister had the "key to the house of David" (Isa 22:22). And this is important in seeing the parallel to Matthew 16:19 -- the prime minister was an office of dynastic succession (Isa 22:19,22). In other words, when the prime minister or chief steward died, another one would be selected to fill the office and take his place. Jesus recognizes the office of prime minister or chief steward ("manager" NIV) in his parables, as one who has been placed in charge and set over the household (Matt 24:45ff; 20:8; Luke 12:42; 16:1ff; cf. Gen 41:40ff; 43:19; 44:4; 45:8ff).
Just as the prime minister or chief steward (other terms include major domo, grand vizier, royal chamberlain, or palace administrator) had the "keys" and the other ministers did not, the Lord made Peter the prime minister in His visible Church, making him the visible head of the apostles over the Church, giving him the "keys of the kingdom" with a special and unique authority in Matthew 16:18-19. The office of prime minister was one of dynastic succession, and this is the language Jesus borrows from Isaiah 22:15ff. While Protestant scholars (such as those I have cited) typically would try to deny the full Catholic conclusions from the passage, it is clear St. Peter did have successors in the Bishops of Rome. That is how the Catholic Church of the earliest centuries came to understand the ongoing ministry and authority of Peter in the Church (the Bishop of Rome was the "Chair [or See] of Peter" or simply "the Apostolic See"). The historical evidence for the unique primacy of Peter and the Bishop of Rome will be discussed next.
HISTORICAL COMMENTARY ON ST. PETER AND THE "PRIMACY OF ROME"
From Anglican scholar J.N.D. Kelly The Oxford Dictionary of Popes (1986) under Peter, St, Apostle (page 5-6)
"The papacy, through successive popes and councils, has always traced its origins and title-deeds to the unique commission reported to have been given by Jesus Christ to Peter, the chief of his Apostles, later to be martyred when organizing the earliest group of Christians at Rome....According to Matt 16:13-20, when Jesus asked the disciples whom they took him to be, Simon answered for them all that he was the Messiah, the Son of the living God; in reply Jesus pronounced him blessed because of this inspired insight, bestowed on him the Aramaic name Cephas (= 'rock'), rendered Peter in Greek, and declared that he would build his indestructible church on 'this rock', and would give him 'the keys of the kingdom of heaven' and the powers of 'binding and loosing' ....
"[In the first half of Acts]...Peter was the undisputed leader of the youthful church. It was he who presided over the choice of a successor to Judas (1:15-26), who explained to the crowd the meaning of Pentecost (2:14-40), who healed the lame beggar at the Temple (3:1-10), who pronounced sentence on Ananias and Sapphira (5:1-11), and who opened the church to Gentiles by having Cornelius baptized without undergoing circumcision (10:9-48). He was to the fore in preaching, defending the new movement, working miracles of healing, and visiting newly established Christian communities...
"It seems certain that Peter spent his closing years in Rome. Although the NT appears silent about such a stay, it is supported by 1 Peter 5:13, where 'Babylon' is a code-name for Rome, and by the strong case for linking the Gospel of Mark, who as Peter's companion (1 Pet 5:13) is said to have derived its substance from him, with Rome. To early writers like Clement of Rome (c. 95), Ignatius of Antioch (c. 107), and Irenaeus (c. 180) it was common knowledge that he worked and died in Rome."
Philip Schaff, History of the Christian Church (Eerdmans, 1910) --
"Rome was the battle-field of orthodoxy and heresy, and a resort of all sects and parties. It attracted from every direction what was true and false in philosophy and religion. Ignatius rejoiced in the prospect of suffering for Christ in the centre of the world; Polycarp repaired hither to settle with Anicetus the paschal controversy; Justin Martyr presented there his defense of Christianity to the emperors, and laid down for it his life; Irenaeus, Tertullian, and Cyprian conceded to that church a position of singular pre-eminence. Rome was equally sought as a commanding position by heretics and theosophic jugglers, as Simon Magus, Valentine, Marcion, Cerdo, and a host of others. No wonder, then, that the bishops of Rome at an early date were looked upon as metropolitan pastors, and spoke and acted accordingly with an air of authority which reached far beyond their immediate diocese." (Schaff, volume 2, page 157)
On St. Clement of Rome (c. 96 AD), reckoned as the fourth Pope from St. Peter, Schaff states --
"...it can hardly be denied that the document [Clement to the Corinthians] reveals the sense of a certain superiority over all ordinary congregations. The Roman church here, without being asked (as far as appears), gives advice, with superior administrative wisdom, to an important church in the East, dispatches messengers to her, and exhorts her to order and unity in a tone of calm dignity and authority, as the organ of God and the Holy Spirit. This is all the more surprising if St. John, as is probable, was then still living in Ephesus, which was nearer to Corinth than Rome." (Schaff, volume 2, page 158)
The succession list of bishops in the apostolic see of Rome of the first two centuries as provided by Schaff (volume 2, page 166) is --
St. Peter (d. 64 or 67)
St. Linus (67-76)
St. Anacletus (76-88)
St. Clement I (88-97)
St. Evaristus (97-105)
St. Alexander I (105-115)
St. Sixtus I (115-125)
St. Telesphorus (125-136)
St. Hyginus (136-140)
St. Pius I (140-155)
St. Anicetus (155-166)
St. Soter (166-175)
St. Eleutherius (175-189)
St. Victor I (189-199)
"It must in justice be admitted, however, that the list of Roman bishops has by far the preminence in age, completeness, integrity of succession, consistency of doctrine and policy, above every similar catalogue, not excepting those of Jerusalem, Antioch, Alexandria, and Constantinople...." (Schaff, page 166)
Schaff then proceeds to list the Bishops of Rome just as I have them above, along with the corresponding Roman Emperors. St. Irenaeus gives this exact list of successors to Peter as Bishops of Rome up to his time (Against Heresies 3:3:1-3 c. 180-199 AD), as does St. Hegesippus up to his time (about 20 years earlier, c. 160 AD) cited in the first History of the Church by Eusebius.
The author of an anti-Papal essay starts off by asserting:
<< Of immense importance to the question of leadership of the church today is the issue of the Apostle Peter and doctrine of apostolic succession. It has already been demonstrated that Peter was not the first bishop of the first church. >>
Has it now? Well, certainly not according to the witness of our ancient Christian forefathers.
The Primacy of Peter, the Papacy and Apostolic Succession
Almost all of the references below can be verified in Edward Giles Documents Illustrating Papal Authority AD 96-454 (London: SPCK, 1952 reprinted by Hyperion Press, 1979) or Jesus, Peter, and the Keys: A Scriptural Handbook on the Papacy edited by Scott Butler, Norm Dahlgren, David Hess (Queenship, 1996).
(1) Tertullian (c. AD 197) speaks of Peter apart from Paul as ordaining Clement as his episcopal successor (De Praescrip Haer 32).
(2) The Poem Against Marcion (c. 200 AD) states how "Peter bad Linus to take his place and sit on the chair whereon he himself had sat" (III, 80). The word "chair" (cathedra) in ecclesiastical language always means one's episcopal throne (i.e. the bishop's chair).
(3) Caius of Rome (214 AD) calls Pope Victor the thirteenth bishop of Rome after Peter (Euseb HE V, 28).
(4) Hippolytus (225 AD) counts Peter as the first Bishop of Rome (Dict Christian Biog I, 577).
(5) Cyprian (in 250) speaks of Rome as "the place of Peter" (Ep ad Anton), and as "the Chair of Peter" (Ep ad Pope Cornelius).
(6) Firmilian (257) speaks of Pope Stephen's claim to the "succession of Peter" and to the "Chair of Peter" (Ep ad Cyprian).
(7) Eusebius (314) says that Peter was "the bishop of Rome for twenty-five years" (Chron an 44), and calls Linus "first after Peter to obtain the episcopate" (Chron an 66). He also says that Victor was "the thirteenth bishop of Rome after Peter" (HE III, 4).
(8) The Council of Sardica "honors the memory of the Apostle Peter" in granting Pope Julius I the right to judge cases involving other episcopal sees under imperial Roman law (Sardica Canon IV, and Ep ad Pope Julius).
(9) Athanasius (340's) calls Rome the "Apostolic Throne" -- a reference to the Apostle Peter as the first bishop to occupy that throne (Hist Arian ad Monarch 35).
(10) Optatus (370) says that the episcopal chair of Rome was first established by Peter, "in which chair sat Peter himself." He also says how "Peter first filled the pre-eminent chair," which "is the first of the marks of the Church." (Schism Donat II, 2 and II, 3).
(11) Pope Damasus (370) speaks of the "Apostolic chair" in which "the holy Apostle sitting, taught his successors how to guide the helm of the Church" (Ep ix ad Synod, Orient ap Theodoret V, 10). Damasus also states how "The first See is that of Peter the Apostle, that of the Roman church" and says how Rome received primacy not by the conciliar decisions of the other churches, but from the evangelic voice of the Lord, when He says, "Thou art Peter..." (Decree of Damasus 382).
(12) Ambrose (c. 390) speaks of Rome as "Peter's chair" and the Roman church where "Peter, first of the Apostles, first sat" (De Poenit I, 7-32, Exp Symb ad Initiand).
(13) Jerome (c. 390) speaks of Rome as the "chair of Peter" and the "Apostolic chair," and states that Peter held the episcopal chair for twenty-five years at Rome (Epistle 15 and se Vir Illust I, 1).
(14) Augustine (c. 400) tells us to number the bishops of Rome from the chair of Peter itself (in Ps contra Part Donat), and speaks of "the chair of the Roman church in which Peter first sat" (Contra Lit Petil).
(15) Prudentius (405) writes how in Rome there were "the two princes of the Apostles, one the Apostle of the Gentiles, the other holding the First Chair" (Hymn II in honor of St Laurent, V).
(16) Bachiarius (420) speaks of Rome as "the chair of Peter, the seat of faith" (De Fide 2).
(17) Prosper of Aquitaine (429) calls Rome "the Apostolic See" and the "Chair of the Apostle Peter" (Carm de Ingratis).
(18) The Roman legates at the Council of Ephesus (431) declare how "it is a matter doubtful to none that Peter lived and exercised judgement in his successors" and how "the holy and most blessed [Pope] Celestine, according to due order, is his successor and holds his place" (Acta Councilia, session 3, tom III, col 621).
(19) Peter Chrysologus (440) speaks of "blessed Peter living and presiding in his own see" (Ep ad Eutech).
(20) Pope Leo the Great (440) says how "the whole Church acknowledges Peter in the See of Peter (Rome)" (Serm II, 2).
(21) At the Council of Chalcedon (451), the assembled bishops respond to the teaching of Pope Leo the Great by crying out, "Peter has spoken through Leo." The sentence of the council is pronounced by the legates "in the name of Leo, the Council, and St. Peter" (Canons of Chalcedon).
(22) The Synodical Letter to Pope Leo from Chalcedon calls the Pope "the interpreter of Peter's voice."
(23) Emperors Theodosius and Valentinian III (450) speak of "the primacy of the Apostolic See (Rome), made firm on account of the merits of Peter, Chief of the Corona of Bishops" (Inter ep Leon I, Vol XI, col 637).
Now, if our critic would care to produce ONE ancient quote that DENIES that Peter was the first Bishop of Rome, then perhaps he has an argument. Yet, until such time, the ancient witness stands firm and consistent.
What is Apostolic Succession?
<< We cannot, however, deprive him of the critical leadership role that he played in the early church, nor dismiss the frequent references in the early church back to the successive bishops in Rome that derived their customs and rule of faith from Peter and Paul themselves. Irenaeus in particular, draws a detailed lineage back to these two apostles in Rome. He says
[follows the famous text from St. Irenaeus on the "preeminant authority" of Rome and the succession list of her Bishops]
.ST. IRENAEUS OF LYON (c. 180-199 AD)
"It is possible, then, for everyone in every Church, who may wish to know the truth, to contemplate the tradition of the Apostles which has been made known throughout the whole world. And we are in a position to enumerate those who were instituted bishops by the Apostles, and their successors to our own times: men who neither knew nor taught anything like these heretics rave about. For if the Apostles had known hidden mysteries which they taught to the elite secretly and apart from the rest, they would have handed them down especially to those very ones to whom they were committing the self-same Churches. For surely they wished all those and their successors to be perfect and without reproach, to whom they handed on their authority.
"But since it would be too long to enumerate in such a volume as this the successions 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. FOR WITH THIS CHURCH, BECAUSE OF ITS SUPERIOR ORIGIN [or "preeminent authority"] ALL 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." [then follows a list of successors to Peter as bishops of Rome] (Against Heresies 3:3:1-3)
This text is one of the earliest and most critical in establishing the idea of apostolic succession and primacy of Rome. There is however, a significant error in this line of reasoning. It is the fact that this text, like the other comparable ante-Nicene "succession" texts, have nothing to do with apostolic succession, as it is taught by Romanism today. As a matter of fact, they contradict the whole contemporary concept of apostolic succession. >>
NOW AS FAR AS BEING BIBLICAL. CONCLUSION ON "KEYS" OF ISAIAH 22 AS PARALLEL TO MATTHEW 16
Thus the prime minister or chief steward of the house of David had successors. He is described as being "over the household" and "in charge of the palace" (Isa 22:15; 36:3; 1 Kings 4:6; 18:3; 2 Kings 10:5; 15:5; 18:18); as for his authority "what he shall open, no one shall shut...and what he shall shut, no one shall open" (Isa 22:22; Matt 16:19; Rev 3:7). The prime minister had an incredible amount of authority, what can only be called a supreme or plenary authority beside that of the King. This is the language of the "keys," "binding," and "loosing" that Jesus was using in Matthew 16:19. Peter was given the "keys" just as the prime minister had the "key to the house of David" (Isa 22:22). And this is important in seeing the parallel to Matthew 16:19 -- the prime minister was an office of dynastic succession (Isa 22:19,22). In other words, when the prime minister or chief steward died, another one would be selected to fill the office and take his place. Jesus recognizes the office of prime minister or chief steward ("manager" NIV) in his parables, as one who has been placed in charge and set over the household (Matt 24:45ff; 20:8; Luke 12:42; 16:1ff; cf. Gen 41:40ff; 43:19; 44:4; 45:8ff).
Just as the prime minister or chief steward (other terms include major domo, grand vizier, royal chamberlain, or palace administrator) had the "keys" and the other ministers did not, the Lord made Peter the prime minister in His visible Church, making him the visible head of the apostles over the Church, giving him the "keys of the kingdom" with a special and unique authority in Matthew 16:18-19. The office of prime minister was one of dynastic succession, and this is the language Jesus borrows from Isaiah 22:15ff. While Protestant scholars (such as those I have cited) typically would try to deny the full Catholic conclusions from the passage, it is clear St. Peter did have successors in the Bishops of Rome. That is how the Catholic Church of the earliest centuries came to understand the ongoing ministry and authority of Peter in the Church (the Bishop of Rome was the "Chair [or See] of Peter" or simply "the Apostolic See"). The historical evidence for the unique primacy of Peter and the Bishop of Rome will be discussed next.
HISTORICAL COMMENTARY ON ST. PETER AND THE "PRIMACY OF ROME"
From Anglican scholar J.N.D. Kelly The Oxford Dictionary of Popes (1986) under Peter, St, Apostle (page 5-6)
"The papacy, through successive popes and councils, has always traced its origins and title-deeds to the unique commission reported to have been given by Jesus Christ to Peter, the chief of his Apostles, later to be martyred when organizing the earliest group of Christians at Rome....According to Matt 16:13-20, when Jesus asked the disciples whom they took him to be, Simon answered for them all that he was the Messiah, the Son of the living God; in reply Jesus pronounced him blessed because of this inspired insight, bestowed on him the Aramaic name Cephas (= 'rock'), rendered Peter in Greek, and declared that he would build his indestructible church on 'this rock', and would give him 'the keys of the kingdom of heaven' and the powers of 'binding and loosing' ....
"[In the first half of Acts]...Peter was the undisputed leader of the youthful church. It was he who presided over the choice of a successor to Judas (1:15-26), who explained to the crowd the meaning of Pentecost (2:14-40), who healed the lame beggar at the Temple (3:1-10), who pronounced sentence on Ananias and Sapphira (5:1-11), and who opened the church to Gentiles by having Cornelius baptized without undergoing circumcision (10:9-48). He was to the fore in preaching, defending the new movement, working miracles of healing, and visiting newly established Christian communities...
"It seems certain that Peter spent his closing years in Rome. Although the NT appears silent about such a stay, it is supported by 1 Peter 5:13, where 'Babylon' is a code-name for Rome, and by the strong case for linking the Gospel of Mark, who as Peter's companion (1 Pet 5:13) is said to have derived its substance from him, with Rome. To early writers like Clement of Rome (c. 95), Ignatius of Antioch (c. 107), and Irenaeus (c. 180) it was common knowledge that he worked and died in Rome."
Philip Schaff, History of the Christian Church (Eerdmans, 1910) --
"Rome was the battle-field of orthodoxy and heresy, and a resort of all sects and parties. It attracted from every direction what was true and false in philosophy and religion. Ignatius rejoiced in the prospect of suffering for Christ in the centre of the world; Polycarp repaired hither to settle with Anicetus the paschal controversy; Justin Martyr presented there his defense of Christianity to the emperors, and laid down for it his life; Irenaeus, Tertullian, and Cyprian conceded to that church a position of singular pre-eminence. Rome was equally sought as a commanding position by heretics and theosophic jugglers, as Simon Magus, Valentine, Marcion, Cerdo, and a host of others. No wonder, then, that the bishops of Rome at an early date were looked upon as metropolitan pastors, and spoke and acted accordingly with an air of authority which reached far beyond their immediate diocese." (Schaff, volume 2, page 157)
On St. Clement of Rome (c. 96 AD), reckoned as the fourth Pope from St. Peter, Schaff states --
"...it can hardly be denied that the document [Clement to the Corinthians] reveals the sense of a certain superiority over all ordinary congregations. The Roman church here, without being asked (as far as appears), gives advice, with superior administrative wisdom, to an important church in the East, dispatches messengers to her, and exhorts her to order and unity in a tone of calm dignity and authority, as the organ of God and the Holy Spirit. This is all the more surprising if St. John, as is probable, was then still living in Ephesus, which was nearer to Corinth than Rome." (Schaff, volume 2, page 158)
The succession list of bishops in the apostolic see of Rome of the first two centuries as provided by Schaff (volume 2, page 166) is --
St. Peter (d. 64 or 67)
St. Linus (67-76)
St. Anacletus (76-88)
St. Clement I (88-97)
St. Evaristus (97-105)
St. Alexander I (105-115)
St. Sixtus I (115-125)
St. Telesphorus (125-136)
St. Hyginus (136-140)
St. Pius I (140-155)
St. Anicetus (155-166)
St. Soter (166-175)
St. Eleutherius (175-189)
St. Victor I (189-199)
"It must in justice be admitted, however, that the list of Roman bishops has by far the preminence in age, completeness, integrity of succession, consistency of doctrine and policy, above every similar catalogue, not excepting those of Jerusalem, Antioch, Alexandria, and Constantinople...." (Schaff, page 166)
Schaff then proceeds to list the Bishops of Rome just as I have them above, along with the corresponding Roman Emperors. St. Irenaeus gives this exact list of successors to Peter as Bishops of Rome up to his time (Against Heresies 3:3:1-3 c. 180-199 AD), as does St. Hegesippus up to his time (about 20 years earlier, c. 160 AD) cited in the first History of the Church by Eusebius.
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