Infallibility and the Early Christians

THE doctrine of infallibility is closely linked to that of the “primacy,” or supreme power, of the pope. According to the Enciclopedia Cattolica, “the Bible texts that establish the primacy bear witness to pontifical i[nfallibility].” In support of this doctrine, the same work cites the following verses in which Christ is speaking to Peter.

Matthew 16:18: “You are Peter, and on this rock I will build my church.”

Luke 22:32: “But I have prayed for you that your faith may not fail; and when you have turned again, strengthen your brethren.”

John 21:15-17: “Feed my lambs.” “Tend my sheep.” “Feed my sheep.”​—Revised Standard Version, Catholic Edition.

According to the Catholic Church, the above-mentioned verses should demonstrate: first, that Peter was the “prince of the apostles,” that is, that he held the primacy among them; second, that he was infallible; and third, that he would have “successors” sharing his prerogatives, the primacy and the infallibility.

In this regard, however, Giuseppe Alberigo, lecturer in church history, makes these significant comments: “As is known, in the NT [New Testament] the word ‘pope,’ or the relative substantivization ‘papacy,’ never occurs. The only dominant figure is Jesus of Nazareth; among the disciples, and particularly among the apostles, it is very problematic to recognize, on the basis of the texts, a figure that emerges above all others. Peter, John, James, Paul, constitute figures just as characteristic and significant, different from one another and complementary. Without a doubt, Peter is presented as one of the apostles Christ spoke to more frequently, even though not the only one nor the most significant one.”

What did the early Christians believe? Professor Alberigo answers: “In the early centuries, no doctrinal elaboration or pragmatism exists for the figure and the functions of the pope. . . . The possibility of an ‘episcopus episcoporum’ [bishop of bishops] was an aberration for Cyprian [a third-century writer], as he affirmed at the synod of Carthage.”

When did the doctrine of the papacy take root? Professor Alberigo says: “Toward the end of the fourth century, the Roman church’s claim to an apostolic function, that is, of coordination for the western churches, becomes more insistent.” It was “during the episcopate of Leo I [fifth century],” adds Alberigo, that “the concept of Peter’s ‘princedom’ among the apostles, founded on Mt 16:18,” was developed. “One finds in the NT no indications by Jesus concerning the successors of Peter or of the other apostles.”

But do verses such as Matthew 16:18, the one most often used by Catholic theologians, support the papacy doctrine?

Who Is the Precious Foundation “Stone”?

“You are Peter [Greek, Peʹtros], and on this rock [Greek, peʹtrai] I will build my church.” As far as the Catholic Church is concerned, the close similarity between the two terms shows that Peter is the foundation stone of the true church, or Christian congregation. But since the Bible has much to say about the symbolic stone, it is necessary to examine other verses in order to gain a correct understanding.​—Matthew 16:18, Revised Standard Version, Catholic Edition.

Important prophecies in the Hebrew Scriptures had already announced the coming of a symbolic foundation stone and the double role it would play. It was to be an instrument of salvation for those who exercised faith: “Here I am laying as a foundation in Zion a stone, a tried stone, the precious corner of a sure foundation. No one exercising faith will get panicky.” (Isaiah 28:16) Paradoxically, it was to be a rock over which the unbelieving Israelites would have stumbled: “The stone that the builders rejected has become the head of the corner.” (Psalm 118:22) “As a stone to strike against and as a rock over which to stumble to both the houses of Israel.”​—Isaiah 8:14.

Was it possible for a mere man, especially impulsive Peter, to play out the double role of the symbolic stone? (Matthew 26:33-35, 69-75; Mark 14:34-42) In whom should we exercise faith in order to obtain salvation, in Peter or in someone greater? Over whom did the Israelites stumble, over Peter or over Jesus? The Scriptures clearly indicate that the prophecies concerning the precious stone were fulfilled, not in Peter, but in the Son of God, Jesus Christ. It was Jesus who applied the prophecies of Isaiah and Psalm 118 to himself, as Matthew 21:42-45 shows.

Peter himself, as we read at 1 Peter 2:4-8, considered Jesus, and not himself, to be the foundation stone. On a previous occasion, when speaking to the Jewish religious leaders, he confirmed that “Jesus Christ the Nazarene” was “the stone that was treated by you builders as of no account that has become the head of the corner.”​—Acts 4:10, 11.

The apostle Paul was of like mind, as can be seen from scriptures such as Romans 9:31-33,; 1 Corinthians 10:4, and Ephesians 2:20, this last verse confirming the fact that the members of the Christian congregation are “built up upon the foundation of the apostles and prophets, while Christ Jesus himself is the foundation cornerstone.” He is also ‘the head of the congregation,’ which he guides from the heavens. “I am with you all the days until the conclusion of the system of things,” said Jesus.​—Ephesians 1:22; 5:23; Matthew 28:20; Colossians 1:18.

Peter​—Pope or One Among Equals?

What instrument did Jesus use in directing the work of his faithful followers after his ascension to heaven? Did he nominate one of them as his “vicar” with supreme powers, like the pope? No, he did not establish a monarchical form of government over the congregation. Rather, he committed the care of the flock to a body, or group, of faithful servants. At its beginning, the Christian congregation was guided by the entire body of the 12 apostles, along with elders in the Jerusalem congregation.

It was the 12 apostles, collectively, who decided how to provide for the material necessities of needy ones. (Acts 6:1-6) The body of 12 also decided who should be sent to the Samaritans after they had accepted the good news, and Peter and John were chosen. On this occasion, it would appear that Peter, far from making decisions on his own, was simply one of those “dispatched” by the apostles.​—Acts 8:14.

Finally, it was during the assembly held in Jerusalem circa 49 C.E. that “the apostles and the older men” decided on the basis of the Scriptures that it was not necessary to circumcise the Gentiles who had been converted to Christianity. (Acts 15:1-29) From the historical account, it is clear that it was not Peter but James, the half brother of Jesus, who presided at that assembly. In fact, he concluded the proceedings by saying: “My decision is not to trouble those from the nations who are turning to God.” (Acts 15:19) Would James have been able to speak of ‘his decision’ if Peter, who was present, held the primacy among the apostles?

The apostle Paul, speaking of the various ministries that contributed to the upbuilding of the congregation, did not mention the so-called magisterium of the pope but rather the collective service of all the apostles.​—1 Corinthians 12:28; Ephesians 4:11, 12.

Because of his zeal and initiative, Peter doubtless played a “considerable” role, as Alberigo writes. Jesus gave him “the keys of the kingdom of the heavens.” (Matthew 16:19) He used these symbolic keys to open up to Jews, Samaritans, and Gentiles the opportunity to enter into the Kingdom of the heavens. (Acts 2:14-40; 8:14-17; 10:24-48) He was also given the responsibility of ‘binding’ and ‘loosing,’ a task he shared with the other apostles. (Matthew 16:19; 18:18, 19) He was to shepherd the Christian congregation, something that all Christian overseers must do.​—Acts 20:28; 1 Peter 5:2.

However, because of their Christian qualities, apostles other than Peter were also “outstanding.” Paul spoke of “the ones who seemed to be pillars” of the congregation, referring to “James and Cephas [Peter] and John.” (Galatians 2:2, 9) Jesus’ half brother James played a particularly important part. As mentioned previously, he presided at the Jerusalem assembly, and there are various accounts that confirm his notable role.​—Acts 12:17; 21:18-25; Galatians 2:12.

God bestowed great power on Jesus’ faithful disciples, including the ability to perform miracles. But nowhere do we read that he empowered them to make infallible utterances. As faithful as he was, Peter committed errors. He was reproved by Jesus, and on one occasion the apostle Paul corrected him in public.​—Matthew 16:21-23; 26:31-34; Galatians 2:11-14.

Only the Scriptures are infallible, being the Word of God. Peter spoke of “the prophetic word” to which to pay attention as to a shining lamp. (2 Peter 1:19-21) If we are to know God’s will, then we must entrust ourselves to his ‘living’ Word. (Hebrews 4:12) Only God’s Word, and not an ambiguous definition by religious leaders, offers the certainties that mankind so badly needs. In our time also, Christ Jesus is using a group of his servants, fallible but faithful, collectively called “the faithful and discreet slave.”​—Matthew 24:45-47.

Who represent this symbolic slave on the earth today? An accurate study of the Bible can help you with the identification. Jehovah’s Witnesses will be glad to assist you.

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Who was the foundation stone​—the faithful Christ? Or Peter, who denied him three times?