The Early Church recognized the Bishop of Rome as the successor to St. Peter's authority

Aug 19, 2025

Clement and Ignatius

This section moves into the evidence that the Bishop of Rome/the Church of Rome was recognized as supreme in the primitive Christian Church (precisely because it inherited the authority of St. Peter). This section covers the famous epistle of Clement of Rome to the Corinthians (A.D. 90-100) and the famous epistle of Ignatius of Antioch to the Romans (circa A.D. 110). Learn what you probably didn’t know about these most famous documents of early Christianity. These documents are some of the most important in the history of Christianity and they are regarded with great respect by essentially all students and scholars of the early Church, regardless of denomination. Learn how they demonstrate Catholic teaching on the Papacy. Hear the very interesting admissions about these documents from an Eastern “Orthodox” scholar, and how such admissions serve to refute the Protestant and Eastern “Orthodox” position.

Hermas, Victor, Irenaeus and Cyprian

This section covers the evidence for the Papacy from the second and third centuries. It covers Hermas, Anicetus and Victor in the Easter Controversy, Irenaeus, Cyprian and the rebaptism controversy. It shows how, at this early stage of the primitive Christian Church, the supreme authority of the Bishop of Rome was recognized. The primitive Christian Church recognized the unique authority and primacy of the Bishop of Rome because he held the universal jurisdiction which was given by Jesus Christ to St. Peter.

Nicea, Sardica, Athanasius, Damasus, Emperors

This section finishes up the evidence for the primacy of the Roman Pontiff in the third century and moves into the fourth. It covers the case of Paul of Samosata; the Councils of Nicea and Sardica; Athanasius and Julius; the Emperors Gratian and Theodosius; and Pope Damasus.

Constantinople, Ephesus, Chalcedon

This section covers the evidence for the primacy of the Roman Pontiff at the second, third and fourth ecumenical councils (Constantinople, Ephesus and Chalcedon). It also covers St. Jerome. This evidence from the councils is especially important because the “Eastern Orthodox” and many Protestants accept the first seven ecumenical councils. This section also responds to objections from certain canons of Constantinople and Chalcedon. These objections are frequently raised by critics of Catholic teaching. The section ends with more evidence from the early Church historians Socrates and Sozomen.