As we delve into these passages, I invite each of you to read along and consider these verses closely. Together, we’ll examine the meaning and context behind them, but I encourage you to search the Scriptures yourself as well. Reflect on what they reveal to you personally, and see if these insights resonate with your own understanding. Let’s journey into the Word with open hearts and minds, seeking truth together.
In 1 Corinthians 1:12-13 KJV Paul appeals to the Corinthian church to avoid creating divisions based on loyalty to specific leaders. He writes,
"Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?"
By questioning these factions, Paul reminds his audience that their faith should be focused on Christ, not on any one apostle, including Peter. This supports the view that Peter did not possess ultimate authority over the apostles, as it is clear Paul is addressing factionalism around multiple apostles, including Peter, without conceding authority to any single one.
The fact that Paul places himself, Apollos, and Peter (Cephas: meaning Rock) on equal footing shows that no one among them, not even Peter, is to be the ultimate authority. Rather, each apostle’s purpose is to point to Christ, who is the true head of the Church. If Peter were meant to hold ultimate authority, we would expect Paul to advise unity under Peter, yet he does not. Instead, Paul emphasizes that allegiance should be directed only to Christ. Thus, Paul’s words suggest a more collaborative role among the apostles, without elevating Peter above the others in a way that would centralize authority in him.
In addressing these divisions, Paul makes it clear that devotion should be directed toward Christ alone, as He is the only one who was crucified for them and the one in whose name they are baptized. This teaching suggests that no one apostle, not even Peter, was to be given ultimate authority over the others or to be the singular representative of Christ’s authority on earth.
If Peter were intended to hold ultimate authority over the apostles, we would expect Paul to resolve these divisions by urging unity under Peter’s leadership. However, Paul’s words emphasize equality among the apostles and a shared mission to point to Christ, indicating a collaborative leadership structure rather than a hierarchy with Peter at the top. Paul does not elevate Peter’s authority over his own or over that of Apollos or any other leader in the early church. This lack of special distinction given to Peter calls into question the notion of a unique apostolic authority being passed down solely through Peter’s successors.
Moreover, this view aligns with the broader message of 1 Corinthians, where Paul emphasizes that Christ is the only true head of the Church and that spiritual leaders are servants who guide believers toward Him, not substitutes for His authority. Apostolic succession, when viewed through the lens of 1 Corinthians 1:12-13, appears less like an unbroken line of singular authority through Peter and more like a shared mission among apostles to build and uphold the Church under Christ’s ultimate leadership. This interpretation suggests that apostolic succession as an exclusive lineage from Peter may not hold up in light of Paul’s call to unity in Christ rather than allegiance to individual apostles.
Continuing from this perspective, it is striking to consider how far the concept of leadership in the Church has shifted from the original guidance Paul gave. In 1 Corinthians 1:12-13, Paul’s emphasis is on unity in Christ, avoiding factions centered on individual apostles. Nowhere in Paul’s letters do we see an endorsement of a single human figure to whom all would be subject or who would hold a unique title of holiness above others. Rather, Paul emphasizes a fellowship of believers, with apostles working together under Christ’s authority. This makes it challenging to reconcile Paul’s teaching with the development of titles like “Holy Father” for the Pope, a mortal who, by Catholic tradition, is considered the primary successor to Peter.
In 1 Corinthians 1:17-29, Paul directs the early believers’ focus to the power of the cross and the message of salvation, emphasizing faith in Christ over rituals or physical transformations. He begins with,
“For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect” 1 Corinthians 1:17.
Paul’s message centers on the power of the cross, stating that it is not by eloquence or outward ritual that one is saved but by faith in the work of Christ alone. This emphasis challenges doctrines like transubstantiation, which holds that the Eucharist’s bread and wine physically become the body and blood of Christ, as Paul instead highlights spiritual transformation through faith.
In verse 18, Paul continues, “For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.”
Here, he highlights that salvation is through belief in the cross's power, not in any material or ritualistic change. Paul’s focus on the “preaching of the cross” suggests that it is faith in Christ’s completed sacrifice that unites believers with Him, not any physical transformation of elements.
Further, Paul explains, “For the Jews require a sign, and the Greeks seek after wisdom: But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness” 1 Corinthians 1:22-23. This passage reiterates that salvation is not about physical signs or miraculous displays but about faith in the crucifixion. The doctrine of transubstantiation, which relies on the idea of the bread and wine becoming literal flesh and blood, implies a continual physical manifestation of Christ’s presence, whereas Paul emphasizes a belief that is spiritual, rooted in the cross alone.
In verses 27-29, Paul writes, “But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty… That no flesh should glory in his presence.”
Paul’s focus here on humility and spiritual truth emphasizes that physical transformations or rituals are secondary to the transformative power of belief in Christ. The concept that bread and wine must become literal flesh and blood in order to be effective for salvation does not align with Paul’s teachings here, which stress faith over physical form.
Therefore, through 1 Corinthians 1:17-29, Paul’s teachings suggest that the true essence of communion with Christ is faith in His crucifixion and resurrection. This faith, rather than a physical change in the sacrament, is what unites believers with Christ. This understanding challenges the necessity of transubstantiation by emphasizing that spiritual union with Christ is achieved through faith in the cross, not by a material transformation of the communion elements.
So why does the Roman Catholic Church teach otherwise?
Matthew 24:23 (KJV):
"Then if any man shall say unto you, Lo, here is Christ, or there; believe it not."
In 1 Corinthians 2:9-10, Paul speaks of the mysteries God has prepared for those who love Him, saying, “But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.”
Here, Paul is emphasizing that the truths of God were revealed directly to the apostles by the Holy Spirit. If the Pope is to be considered an apostle or successor to the apostles, he would need to remain faithful to these revelations. So why, then, does he preach doctrines and practices that diverge from the original gospel message and focus on teachings that sometimes obscure Christ’s true purpose? If he possesses the Spirit that God revealed to the true apostles, as Paul describes, why would he lead people toward a different gospel and a different Christ?
Moreover, 1 Corinthians 2:12 clarifies that the Spirit given by God is distinct from the spirit of this world: “Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.”
If the Pope and the leaders of the Roman Catholic Church are filled with the Spirit of the true God, one that is not of this world, why then do they seem so preoccupied with worldly concerns and power? The spirit of this world is associated with Satan, who holds sway over earthly matters and temptations. Shouldn’t true spiritual leaders be concerned with eternal truths and the kingdom of God, as Paul was, rather than accumulating worldly influence and wealth? This raises a question about whether their focus aligns with the Spirit that the true apostles received.
Turning to 1 Corinthians 3:8-10; Paul emphasizes that the work of building the Church is not the sole responsibility or authority of any one apostle, but rather a collective effort under God’s guidance, where each apostle contributes according to their calling. Paul writes,
“Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. For we are labourers together with God: ye are God's husbandry, ye are God's building.”
This statement underscores the unity and equality among the apostles in their mission, each fulfilling a unique role but ultimately united in service to Christ, the true cornerstone.
Paul then adds, “According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.”
Here, Paul directly asserts that he, too, has laid the foundation of the Church, making it clear that no single apostle can be considered the exclusive or ultimate foundation. While Peter played a significant role, Paul also sees himself as a “masterbuilder” who has laid a crucial part of this foundation. He further warns that “every man take heed how he buildeth thereupon,” suggesting that each apostle and leader must carefully build upon the true foundation without adding teachings or practices that could distort the gospel message.
This passage directly challenges the claim that Peter alone is the "rock" or sole foundation of the Church. In Paul’s view, the apostles share this foundational role together, and no one apostle is elevated as the singular authority. The true foundation of the Church is a shared labour, built upon the apostles’ teachings about Christ. Thus, the concept of apostolic succession as an unbroken line through Peter alone appears inconsistent with Paul’s teaching here, which envisions a Church built collectively by all apostles, each “labourer” receiving his reward according to his work.
Furthermore, if the Roman Catholic Church claims to be the only true Church based solely on Peter’s foundation, this claim is at odds with Paul’s vision. Paul describes the Church as “God’s building,” founded on the gospel of Christ and built through the cooperative efforts of many apostles. This means that no single apostle—and no single succession—is the sole gatekeeper of Christ’s Church. Instead, the Church is the community of believers rooted in the message of the cross, each member and leader united in a shared mission to uphold Christ as the central foundation.
By asserting that all apostles work together under God, Paul dismisses the notion of one exclusive authority. This vision of the Church reinforces that Christ alone is the true head and foundation, with the apostles collectively laying the groundwork. Thus, claims of apostolic succession through Peter as the unique basis for authority are inconsistent with Paul’s teaching in 1 Corinthians 3:8-10, which elevates Christ as the cornerstone and the collective apostolic teaching as the true foundation upon which all believers are built.
In Matthew 16:19, under the context titled "Peter Declares His Faith," we find Jesus saying to Peter, “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”. This passage follows Peter’s declaration in verse 16, where he boldly confesses, “Thou art the Christ, the Son of the living God.” Jesus responds by affirming Peter's insight, saying that this revelation came not from human understanding but from God Himself, suggesting that it was Peter’s faith and confession in Jesus as the Christ that would be foundational to the Church.
Many interpret this verse as indicating that the "rock" upon which Christ will build His Church is not merely Peter himself but rather the faith Peter expressed—the faith that Jesus is the Christ, the Son of the living God. This confession of faith becomes the foundation for all believers and is the core of the Church’s mission. Thus, Christ’s promise to "build His Church" upon Peter refers to the faith Peter demonstrated and the truth he proclaimed, rather than granting Peter exclusive authority or supremacy. The Church is built upon the collective confession of faith that Jesus is the Messiah, a truth revealed by God to all who believe, not solely to Peter.
The phrase "keys of the kingdom of heaven" in Matthew 16:19 is sometimes understood to suggest that Peter alone was granted special authority or exclusive access to heavenly power. However, a closer look at the broader context of Jesus’ teachings shows that this authority is not given to Peter alone but rather to all the apostles and, by extension, to the entire Church.
In, Matthew 18:18 Jesus speaks to all the disciples, saying, "Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.”
Here, the power to "bind and loose" is extended to all of Jesus' followers, not just Peter. This demonstrates that the authority given by Christ was not an exclusive gift to Peter alone but rather a shared responsibility among all the apostles. The "keys" symbolize the authority to preach the gospel, lead the Church, and guide believers according to Christ’s teachings—a role collectively held by the apostles and the Church as a whole, not by Peter individually.
Further, the metaphor of "keys" does not suggest a hierarchical position of dominance but rather a symbolic responsibility to unlock or reveal the truths of the kingdom. When Jesus gives the apostles the authority to bind and loose, He is entrusting them with the gospel message, allowing them to open the way for others to enter the kingdom by proclaiming the truth of salvation. This authority is shared among all apostles, indicating that the Church is built on the collective faith and leadership of all who confess Christ as Lord, not solely on Peter’s role.
Therefore, Matthew 16:19 should not be read as granting Peter unique and supreme authority, but rather as recognizing Peter’s confession of faith as a foundational truth. This faith in Christ as the Son of God is the cornerstone upon which the Church is built. By broadening this authority to all disciples in Matthew 18:18, Jesus reinforces that His Church will be led by the shared faith and responsibility of all His followers, united in proclaiming the gospel and guiding others to Him.
Comments