Upon This Rock: St. Peter and the Primacy of Rome in by Stephen K. Ray

By Stephen K. Ray

Ray, a former Evangelical Protestant and Bible instructor, is going throughout the Scriptures and the 1st 5 centuries of the Church to illustrate that the early Christians had a transparent figuring out of the primacy of Peter within the see of Rome. He tackles the cruel concerns in an try to divulge how the competition is false impression the Scriptures and historical past. He makes use of many Protestant students and historians to aid the Catholic place. This e-book includes the main whole compilation of Scriptural and Patristic quotations at the primacy of Peter and the Papal workplace of any publication on hand. It has over 500 footnotes with aiding proof from Catholic, Orthodox, Evangelical, and non-Christian professionals.

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Additional resources for Upon This Rock: St. Peter and the Primacy of Rome in Scripture and the Early Church

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Later, Paul again came to Jerusalem to submit his gospel to Peter and the leading apostles to make sure he was not running in vain (Gal 2:2). When confusion arose over how the law of circumcision applied to the Gentile converts, Peter made the authoritative doctrinal decision at the first Church council in Jerusalem (Acts 15), to which all those in attendance acquiesced. 20 There are many more biographical passages focusing on Peter in the Scriptures, more than we can detail in this short introduction.

D. 5 The Council was held about eight years after Peter had fled Jerusalem, following the death of the Apostle James. The Council defined theological issues, promulgated disciplinary obligations, and removed certain ceremonial restrictions. These decrees were binding upon the visible, universal Church and were implemented in order to assist in the absorption of the new Gentile converts. After the Jerusalem Council, in which Peter, John, James the Righteous, Paul, and Barnabas, among others, all came together in Jerusalem, we have very little in Scripture to give us information about Peter, other than his first epistle, where he mentions that he is writing from Rome, under the pseudonym of Babylon.

We cannot assume that the silence of the New Testament is an indication that the seldom-mentioned apostles ceased their apostolic ministries after the Ascension of Christ, or that they were not important in the first century and beyond. Quite the contrary. We know from history that they were bustling with missionary and ecclesiastical activity. The New Testament was never intended as a complete history of, or manual for, the primitive Church. The Church herself has kept the tradition of the apostles alive and intact, and she has pondered and celebrated it through the centuries.

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