Swimming the Tiber 4: Papists and Popery

I swear the first time I heard someone say “popery,” I thought they said “potpourri.” That was a confusing conversation, let me tell you.

I have discussed at some small length the authority of the Church and of Tradition, both in determining the canon of Scripture and in their influence on the faith, handed down to us by the apostles. But there yet remains one great white whale of Catholic and Protestant disagreement–indeed, the very source of the latter name: the Papacy.

The Scriptural authority of the Papacy frequently depends on an oft-disputed passage of the Gospel of Matthew. This passage is so disputed that Zondervan’s NASB goes out of its way to provide a suggestion that Peter ought to be divorced from the foundation of the Church, in a place where that information would otherwise be irrelevant. Here’s the passage, first in the original Greek (or as close as we can get) for Matthew, chapter 16, verses 13 through 20:

Ἐλθὼν δὲ ὁ Ἰησοῦς εἰς τὰ μέρη Καισαρείας τῆς Φιλίππου ἠρώτα τοὺς μαθητὰς αὐτοῦ λέγων, Τίνα λέγουσιν οἱ ἄνθρωποι εἶναι τὸν υἱὸν τοῦ ἀνθρώπου; οἱ δὲ εἶπαν, Οἱ μὲν Ἰωάννην τὸν βαπτιστήν, ἄλλοι δὲ Ἠλίαν, ἕτεροι δὲ Ἰερεμίαν ἢ ἕνα τῶν προφητῶν. λέγει αὐτοῖς, Ὑμεῖς δὲ τίνα με λέγετε εἶναι; ἀποκριθεὶς δὲ Σίμων Πέτρος εἶπεν, Σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ, Μακάριος εἶ, Σίμων Βαριωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι ἀλλ’ ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς. κἀγὼ δέ σοι λέγω ὅτι σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν, καὶ πύλαι ᾄδου οὐ κατισχύσουσιν αὐτῆς. δώσω σοι τὰς κλεῖδας τῆς βασιλείας τῶν οὐρανῶν, καὶ ὃ ἐὰν δήσῃς ἐπὶ τῆς γῆς ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς, καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς ἔσται λελυμένον ἐν τοῖς οὐρανοῖς. τότε διεστείλατο τοῖς μαθηταῖς ἵνα μηδενὶ εἴπωσιν ὅτι αὐτός ἐστιν ὁ Χριστός.

Now my English translation (interesting footnotes not relevant to the issue at hand are linked):

But on the other hand, Jesus, coming into the portions of Caesarea, the [Caesarea] of Philippos, was asking his disciples, saying, “Who do men say that the son of man¹ is?” And they said, “On the one hand, the [ones] [say] John the Baptist, but on the other hand, others [say] Elijah, but different [ones] [say] Jeremiah or one of the prophets.” [He] says to them, “But you, who do you say that I am?” And then Simon Peter, having answered, said, “Thou² are the Christ, the son of God, the living [God].” And then Jesus, having answered, said to him, “Thou are blessed, Simon Bar-Jonah, because flesh and blood did not reveal this to thee, but my father who [is] in the skies. And I, on the other hand, say to thee that thou are Peter, and upon this stone I will build³ my assembly, and [the] gates of Hades will not overpower it.⁴ I will give to thee the keys of the kingdom of the skies, and whatever [thou] fetter [on a particular occasion] upon the earth will have been fettered in the skies, and whatever [thou] unbind [on a particular occasion] upon the earth will have been unbound in the skies.” Then [he] gave express orders to the disciples, in order that no one might say that he was the Christ.

Obviously, verse 18 is the crux of it: “And I, on the other hand, say to thee that thou are Peter,” etc., etc., etc. But there are some important things to note here.

The first is word choice. The NASB and every Protestant Bible scholar on the planet will tell you that God named Peter Πέτρος, but called the foundation of the church πέτρα, precisely because they were different words that meant different things. I’ve heard that argument plenty of times. Made it myself once or twice, ignorant as I was. So when I was studying this, I finally looked it up in the preeminent Liddell & Scott lexicon. And lo and behold! The dictionary says that the two words are distinguished from each other. That settles it, right?

Well, let’s look closer, just to be safe. Let’s see, πέτρος, a stone, an individuated stone. A single stone. A masculine noun, too. Neat. Okay, πέτρα, that’s supposed to mean a really big rock, right, some kind of boulder or foundation, like Peter’s declaration of faith, right?

Whoops.

Looks like πέτρα means “rock.” As in the material. “Stone” as a material. Or maybe the geography (the “rock” of cliffs, for example). It can also mean “rocks” (individuated!), but it is distinguished from πέτρος because the latter almost always means “a stone,” whereas πέτρα means “rock” or “stone,” in general. But Xenophon, in multiple works, uses πέτρα to mean “stone” and “stones” interchangeably. All the time. To add to the difficulty, so does Scripture in Matthew 27:51; Romans 9:33; 1 Peter 2:8; and Revelation 6:15-16. And looking back, it looks like πέτρος has even been used to mean a boulder… so it’s not always tiny.

So it’s not as clear-cut as “Peter’s name means a pebble and the rock is a huge slab of faith!” Rather, it’s not that at all. Consider Jesus’ style: he has been playing on words since his opening question in this passage; indeed, throughout his ministry, he plays on words (cf. Matthew 23:24, comparing Aramaic galma (gnat) and gamla (camel); John 3; 12:32; 18:5-6). And you’re telling me that he would suddenly subvert that pattern, specifically to exclude a man he just named “blessed”?

So no, from a linguistic perspective, the word-choice argument against the Papacy doesn’t hold water.

Let’s look at a few other support beams in my favor. Throughout this passage, Jesus (and, more specifically, Matthew) is using the terms μέν and δέ. These are the usual terms for differentiating one thing from another in a list, or distinguishing multiple things when they are parallel. It’s also great for saying, “This thing, and then this other thing, and then this other thing, and then this other thing.” Those words are very versatile. That’s where most instances of “on the one hand…on the other hand” come from in Scripture translations (as you see in mine above). So when Jesus is saying, “Simon, thou are the rock, [and]…” is he using δέ, to signify a change? Nope–he’s using καί, signifying a continuation. There is no reversal. There is no change. Linguistically, Jesus is linking Peter to the stone, not separating them.

Speaking of links and parallels, what’s the deal with this sentence, anyway? “And I, on the other hand, say”? What’s going on there? Well, the structure of the sentence is nearly identical to the structure of Peter’s response to Christ in verse 16. He says, “Thou are the Christ, the son of God, the living [God].” Christ turns around and says, “And I, on the other hand, say that–” note the identical words here, “–thou are [the] stone, and on this stone, I will build my assembly, and [the] gates of Hades will not overpower it.”

Note my dubious use of the definite article there. The issue is this: ancient Greek has no indefinite article. It has some words that can approximate it, when something’s indefinite status needs to be called out very explicitly. But otherwise, if you want something indefinite, you just leave off the definite article. Oh, unless it’s a name. Then you can include the article or not, but you’re only talking about that one guy (or God, or any proper noun). Or when it’s the Law. It’s okay to leave off the article then and not mean any old law, but the Law. And a few other, itty-bitty, irrelevant, don’t-even-worry-about-them exceptions. So whether Peter is “a rock” or “the rock” depends pretty heavily on whether Jesus really is giving him the name Peter in this moment. If he is, all bets are off; if he’s making a simple statement about reality, he could just mean “a rock”… but not necessarily. I think “the” rock is appropriate, because I think this is the moment of the naming of Peter.

But whether he says, “Thou are a rock,” or, “Thou are the rock,” the rest of the sentence follows along all the same, marking him as the foundation of the Church.

Frankly, Matthew 16 is firmly on the side of the papists. Even before you throw in the obvious parallel with Isaiah 22.

But there are still three major obstacles between saying, “Okay, sure, maybe Peter was the foundation,” and the modern understanding of the authority of the Papacy.

1. When is the primacy of Peter ever shown in the Scriptures? I only remember him denying Christ and getting yelled at by Paul.
2. What qualifies the primacy of Peter to transfer from him to anyone else on down the chain?
3. I’m betting there’s no way you can explain away that doctrine of infallibility.

I’ll tackle the questions of primacy and heredity now; I’m putting infallibility off until next time.

The primacy of the apostles, and Peter in particular, is exhibited in Acts 15. Luke first introduces us to the problem at hand: the Judaizers, who insist on circumcision even for the Gentiles, have great dissension with Paul and Barnabas. (We see Paul write against forcing circumcision on the Gentiles in Romans 2-4; I Corinthians 7; Galatians 5-6; Ephesians 2; Philippians 3; and Titus 1.) The two groups determine that they need a superior authority to their own reason: the authority of the apostles is sought out in Jerusalem.

When they arrive, the apostles and elders (literally the “presbyters,” often translated “bishops”) convene and debate the matter. This is the first Ecumenical Council, under the auspices of St. Peter himself. Eventually, Peter (!) stands and delivers the final say on the matter. The other positions do not hold water. No one pipes up to continue the fight. Peter’s word on circumcision (and salvation) is taken as-is. The only follow-up conversation is what should be demanded of Gentile converts: in short, don’t worship pagan gods. The apostles (!) approve the message, compose the letter, and send it. Here endeth the first Ecumenical Council, under the purview and authority of the Papacy.

And if that is not enough, recall that it is Peter alone who is charged with tending the sheep in John 21. His is the ultimate duty among all the apostles.

There is also the question of passing this authority on to Peter’s successors. There are a few points to consider here.

First, go back to Matthew. Jesus tells Peter that this rock, this assembly, will last forever. The gates of Hades, the very hands of death, cannot prevail against the Church. Christ, the Good Shepherd, wants Peter to tend his sheep until he returns; he has not yet returned, has he? How could the Church stand against the gates of hell, and how could the sheep be tended by loving shepherds, if the apostolic authority given to Peter (and to all the apostles) does not succeed into the next generation?

Some will argue that only the Twelve Apostles have the authority to ordain their immediate successors and fill them with the Holy Spirit–that those successors do not acquire this ability. Acts 9 flies directly in the face of this: though Christ himself has chosen Saul, the man cannot become an apostle until Ananias (not one of the Twelve, obviously) ordains him and fills him with the Holy Spirit. 2 Timothy 2 shows us Paul (a second-generation apostle) exhorting Timothy (third-generation) to pass along the faith (fourth-generation). All this works together to reinforce the continuation of apostolic authority within the Church.

This post grows quite long, and as I said, I will tackle the doctrine of infallibility in my next post. Let it suffice for now that the doctrine is not so unrestrained as you probably believe.