Bible vs. Tradition of men

Protestants claim the Bible is the only rule of faith, meaning that it contains all of the material one needs for theology and that this material is sufficiently clear that one does not need apostolic tradition or the Church’s magisterium (teaching authority) to help one understand it. In the Protestant view, the whole of Christian truth is found within the Bible’s pages. Anything extraneous to the Bible is simply non-authoritative, unnecessary, or wrong—and may well hinder one in coming to God.

Catholics, on the other hand, recognize that the Bible does not endorse this view and that, in fact, it is repudiated in Scripture. The true "rule of faith"—as expressed in the Bible itself—is Scripture plus apostolic tradition, as manifested in the living teaching authority of the Catholic Church, to which were entrusted the oral teachings of Jesus and the apostles, along with the authority to interpret Scripture correctly.

In the Second Vatican Council’s document on divine revelation, Dei Verbum (Latin: "The Word of God"), the relationship between Tradition and Scripture is explained: "Hence there exists a close connection and communication between sacred Tradition and sacred Scripture. For both of them, flowing from the same divine wellspring, in a certain way merge into a unity and tend toward the same end. For sacred Scripture is the word of God inasmuch as it is consigned to writing under the inspiration of the divine Spirit. To the successors of the apostles, sacred Tradition hands on in its full purity God’s word, which was entrusted to the apostles by Christ the Lord and the Holy Spirit.

"Thus, by the light of the Spirit of truth, these successors can in their preaching preserve this word of God faithfully, explain it, and make it more widely known. Consequently it is not from sacred Scripture alone that the Church draws her certainty about everything which has been revealed. Therefore both sacred Tradition and sacred Scripture are to be accepted and venerated with the same devotion and reverence."

But Evangelical and Fundamentalist Protestants, who place their confidence in Martin Luther’s theory of sola scriptura (Latin: "Scripture alone"), will usually argue for their position by citing a couple of key verses. The first is this: "These are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name" (John 20:31). The other is this: "All Scripture is

inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness; so that the man of God may be equipped, prepared for every good work" (2 Timothy 3:16–17). According to these Protestants, these verses demonstrate the reality of sola scriptura (the "Bible only" theory).

Not so, reply Catholics. First, the verse from John refers to the things written in that book (read it with John 20:30, the verse immediately before it to see the context of the statement in question). If this verse proved anything, it would not prove the theory of sola scriptura but that the Gospel of John is sufficient.

Second, the verse from John’s Gospel tells us only that the Bible was composed so we can be helped to believe Jesus is the Messiah. It does not say the Bible is all we need for salvation, much less that the Bible is all we need for theology; nor does it say the Bible is even necessary to believe in Christ. After all, the earliest Christians had no New Testament to which they could appeal; they learned from oral, rather than written, instruction. Until relatively recent times, the Bible was inaccessible to most people, either because they could not read or because the printing press had not been invented. All these people learned from oral instruction, passed down, generation to generation, by the Church.

Much the same can be said about 2 Timothy 3:16-17. To say that all inspired writing "has its uses" is one thing; to say that only inspired writing need be followed is something else. Besides, there is a telling argument against claims of Evangelical and Fundamentalist Protestants. John Henry Newman explained it in an 1884 essay entitled "Inspiration in its Relation to Revelation."

Scriptural Apologetics | Catholic Answers

Check out John Martignoni on Catholic Answers Live. He is a wonderful Catholic Apologist, he also runs the Bible Christian Society http://www.biblechristiansociety.com/ Gets information directly from the Bible. Enjoy, visit the link below and click on "Listen" - Courtesy of www.Catholic.com.

Scriptural Apologetics | Catholic Answers

Catholic Answers Live

Check out www.Catholic.com and listen to Catholic Answers Live via your computer. Understand and Learn what the Catholic Church teaches. Advance your knowledge about the Catholic faith and grow in spirituality. Click on the link below Questions and Answers Open Forum for Non-Catholics and Catholics.

http://www.catholic.com/radio/shows/qa-open-forum-6050#

WORD "CATHOLIC"

Check out this video, courtesy of Mr. Jimmy Akin. Video explains the origin of the term or word Catholic, first used. Hope this helps, enjoy the video. Video found on www.Catholic.com.

When was the word "Catholic" first used? | Catholic Answers

THE DIDACHE

THE TEACHING OF THE LORD TO THE GENTILES

BY THE TWELVE APOSTLES

First watch this video link this will explain to you what is a DIDACHE. (The Teaching of the Twelve- an early Christian compilation, written before much of the New Testament)

http://www.catholic.com/video/what-is-the-didache  

The Didache is the common name of a brief early Christian treatise (dated by most scholars to the late first/early second century). It is an anonymous work not belonging to any single individual, and a pastoral manual “that reveals more about how Jewish-Christian saw themselves and how they adapted their Judaism for gentiles than any other book in the Christian Scriptures. “The text, part of which may have constituted the first written catechism, has three main sections dealing with Christian lessons, rituals such as baptism and Eucharist, and Church organization. It was considered by some of the Church Fathers as part of the New Testament but rejected as spurious or non-canonical by others, eventually not accepted into the New Testament cannon with the exception of the Ethiopian Orthodox Church “broader canon” which includes the Didascalia which is based on the Didache. The Catholic Church has accepted it as part of the collection of Apostolic Fathers.

  1 There are two ways, one of life and one of death, and there is a great difference between

the two ways. 2 The way of life is this. First of all, thou shalt love the God that made

thee; secondly, thy neighbor as thyself. And all things whatsoever thou wouldst not have

befal thyself, neither do thou unto another. 3 Now of these words the doctrine is this. Bless

them that curse you, and pray for your enemies and fast for them that persecute you; for what

thank is it, if ye love them that love you? Do not even the Gentiles the same? But do ye love

them that hate you, and ye shall not have an enemy. 4 Abstain thou from fleshly and bodily

lusts. If any man give thee a blow on thy right cheek, turn to him the other also, and thou

shalt be perfect; if a man impress thee to go with him one mile, go with him twain; if a man

take away thy cloak, give him thy coat also; if a man take away from thee that which is thine

own, ask it not back, for neither art thou able. 5 To every man that asketh of thee give, and

ask not back; for the Father desireth that gifts be given to all from His own bounties. Blessed

is he that giveth according to the commandment; for he is guiltless. Woe to him that

receiveth; for, if a man receiveth having need, he is guiltless; but he that hath no need shall

give satisfaction why and wherefore he received; and being put in confinement he shall be

examined concerning the deeds that he hath done, and he shall not come out thence until he

hath given back the last farthing. 6 Yea, as touching this also it is said; Let thine alms sweat

into thine hands, until thou shalt have learnt to whom to give.


2 And this is the second commandment of the teaching. 2 Thou shalt do no murder, thou

shalt not commit adultery, thou shalt not corrupt boys, thou shalt not commit fornication,

thou shalt not steal , thou shalt not deal in magic, thou shalt do no sorcery, thou shalt not

murder a child by abortion nor kill them when born, thou shalt not covet thy neighbour’s

goods, 3 thou shalt not perjure thyself, thou shalt not bear false witness, thou shalt not speak

evil, thou shalt not cherish a grudge, 4 thou shalt not be double-minded nor double-tongued;

for the double tongue is a snare of death. 5 Thy word shall not be false or empty, but fulfilled

by action. 6 Thou shalt not be avaricious nor a plunderer nor a hypocrite nor ill-tempered nor

proud. Thou shalt not entertain an evil design against thy neighbour. 7 Thou shalt not hate

any man, but some thou shalt reprove, and for others thou shalt pray, and others thou shalt

love more than thy life.




3 My child, flee from every evil and everything that resembleth it. 2 Be not angry, for

anger leadeth to murder, nor jealous nor contentious nor wrathful; for of all these things

murders are engendered. 3 My child, be not lustful, for lust leadeth to fornication, neither

foul-speaking neither with uplifted eyes; for of all these things adulteries are engendered.

4 My child, be no dealer in omens, since it leads to idolatry, nor an enchanter nor an astrologer

nor a magician, neither be willing to look at them; for from all these things idolatry is

engendered. 5 My child, be not a liar, since lying leads to theft, neither avaricious neither

vainglorious; for from all these things thefts are engendered. 6 My child, be not a murmurer,

since it leadeth to blasphemy, neither self-willed neither a thinker of evil thoughts; for from

all these things blasphemies are engendered. 7 But be meek, since the meek shall inherit the

earth. 8 Be long-suffering and pitiful and guileless and quiet and kindly and always fearing

the words which thou hast heard. 9 Thou shalt not exalt thyself, neither shalt thou admit

boldness into thy soul. Thy soul shall not cleave together with the lofty, but with the righteous

and humble shalt thou walk. 10 The accidents that befal thee thou shalt receive as good,

knowing that nothing is done without God.


4 My child, thou shalt remember him that speaketh unto thee the word of God night and

day, and shalt honour him as the Lord; for whencesoever the Lordship speaketh, there is

the Lord. 2 Moreover thou shalt seek out day by day the persons of the saints, that thou

mayest find rest in their words. 3 Thou shalt not make a schism, but thou shalt pacify them

that contend; thou shalt judge righteously, thou shalt not make a difference in a person to

reprove him for transgressions. 4 Thou shalt not doubt whether a thing shall be or not be.

5 Be not thou found holding out thy hands to receive, but drawing them in as to giving.

6 If thou hast ought passing through thy hands, thou shalt give a ransom for thy sins. 7 Thou

shalt not hesitate to give, neither shalt thou murmur when giving; for thou shalt know who is

the good paymaster of thy reward. 8 Thou shalt not turn away from him that is in want, but

shalt make thy brother partaker in all things, and shalt not say that anything is thine own. For

if ye are fellow-partakers in that which is imperishable, how much rather in the things which

are perishable?

9 Thou shalt not withhold thy hand from thy son or from thy daughter, but from their

youth thou shalt teach them the fear of God. 10 Thou shalt not command thy bondservant or

thine handmaid in thy bitterness who trust in the same God as thyself, lest haply they should

cease to fear the God who is over both of you; for He cometh, not to call men with respect of

persons, but He cometh to those whom the Spirit hath prepared. 11 But ye, servants, shall be

subject unto your masters, as to a type of God, in shame and fear. 12 Thou shalt hate all

hypocrisy, and everything that is not pleasing to the Lord. 13 Thou shalt never forsake the

commandments of the Lord; but shalt keep those things which thou hast received, neither

adding to them nor taking away from them. 14 In church thou shalt confess thy transgressions,

and shalt not betake thyself to prayer with an evil conscience. This is the way of life.


5 But the way of death is this. First of all, it is evil and full of a curse; murders, adulteries,

lusts, fornications, thefts, idolatries, magical arts, witchcrafts, plunderings, false

witnessings, hypocrisies, doubleness of heart, treachery, pride, malice, stubbornness, covetousness,

foul-speaking, jealousy, boldness, exaltation, boastfulness; 2 persecutors of good

men, hating truth, loving a lie, not perceiving the reward of righteousness, not cleaving to the

good nor to righteous judgment, wakeful not for that which is good but for that which is evil;

from whom gentleness and forbearance stand aloof; loving vain things, pursuing a recompense,

not pitying the poor man, not toiling for him that is oppressed with toil, not recognizing

Him that made them, murderers of children, corrupters of the creatures of God, turning

away from him that is in want, oppressing him that is afflicted, advocates of the wealthy,

unjust judges of the poor, altogether sinful. May ye be delivered, my children, from all these

things.



6 See lest any man lead you astray from this way of righteousness, for he teacheth thee

apart from God. 2 For if thou art able to bear the whole yoke of the Lord, thou shalt be

perfect; but if thou art not able, do that which thou art able.

3 But concerning eating, bear that which thou art able; yet abstain by all means from

meat sacrificed to idols; for it is the worship of dead gods.


7 But concerning baptism, thus shall ye baptize. Having first recited all these things,

baptize in the name of the Father and of the Son and of the Holy Spirit in living

(running) water. 2 But if thou hast not living water, then baptize in other water; and if thou

art not able in cold, then in warm. 3 But if thou hast neither, then pour water on the head

thrice in the name of the Father and of the Son and of the Holy Spirit. 4 But before the baptism

let him that baptizeth and him that is baptized fast, and any others also who are able; and

thou shalt order him that is baptized to fast a day or two before.


8 And let not your fastings be with the hypocrites, for they fast on the second and the fifth

day of the week; but do ye keep your fast on the fourth and on the preparation (the

sixth) day. 2 Neither pray ye as the hypocrites, but as the Lord commanded in His Gospel,

thus pray ye: Our Father, which art in heaven, hallowed be Thy name; Thy kingdom come;

Thy will be done, as in heaven, so also on earth; give us this day our daily bread; and forgive

us our debt, as we also forgive our debtors; and lead us not into temptation, but deliver us

from the evil one; for Thine is the power and the glory for ever and ever. 3 Three times in the

day pray ye so.


9 But as touching the eucharistic thanksgiving give ye thanks thus. 2 First, as regards the

cup: We give Thee thanks, O our Father, for the holy vine of Thy son David, which

Thou madest known unto us through Thy Son Jesus; Thine is the glory for ever and ever.

3 Then as regarding the broken bread: We give Thee thanks, O our Father, for the life and

 knowledge which Thou didst make known unto us through Thy Son Jesus; Thine is the glory

for ever and ever. 4 As this broken bread was scattered upon the mountains and being gathered

together became one, so may Thy Church be gathered together from the ends of the

earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ for ever

and ever. 5 But let no one eat or drink of this eucharistic thanksgiving, but they that have

been baptized into the name of the Lord; for concerning this also the Lord hath said: Give not

that which is holy to the dogs.


10 And after ye are satisfied thus give ye thanks: 2 We give Thee thanks, Holy Father,

for Thy holy name, which Thou hast made to tabernacle in our hearts, and for the

knowledge and faith and immortality, which Thou hast made known unto us through Thy

Son Jesus; Thine is the glory for ever and ever. 3 Thou, Almighty Master, didst create all

things for Thy name's sake, and didst give food and drink unto men for enjoyment, that they

might render thanks to Thee; but didst bestow upon us spiritual food and drink and eternal

life through Thy Son. 4 Before all things we give Thee thanks that Thou art powerful; Thine

is the glory for ever and ever. 5 Remember, Lord, Thy Church to deliver it from all evil and

to perfect it in Thy love; and gather it together from the four winds—even the Church which

has been sanctified—into Thy kingdom which Thou hast prepared for it; for Thine is the

power and the glory for ever and ever. 6 May grace come and may this world pass away.

Hosanna to the God of David. If any man is holy, let him come; if any man is not, let him

repent. Maran Atha. Amen.

7 But permit the prophets to offer thanksgiving as much as they desire.


11 Whosoever therefore shall come and teach you all these things that have been said

before, receive him; 2 but if the teacher himself be perverted and teach a different

doctrine to the destruction thereof, hear him not; but if to the increase of righteousness and

the knowledge of the Lord, receive him as the Lord.

3 But concerning the apostles and prophets, so do ye according to the ordinance of the

Gospel. 4 Let every apostle, when he cometh to you, be received as the Lord; 5 but he shall

not abide more than a single day, or if there be need, a second likewise; but if he abide three

days, he is a false prophet. 6 And when he departeth let the apostle receive nothing save

bread, until he findeth shelter; but if he ask money, he is a false prophet. 7 And any prophet

speaking in the Spirit ye shall not try neither discern; for every sin shall be forgiven, but this

sin shall not be forgiven. 8 Yet not every one that speaketh in the Spirit is a prophet, but only

if he have the ways of the Lord. From his ways therefore the false prophet and the prophet

shall be recognized. 9 And no prophet when he ordereth a table in the Spirit shall eat of it;

otherwise he is a false prophet. 10 And every prophet teaching the truth, if he doeth not what

he teacheth, is a false prophet. 11 And every prophet approved and found true, if he doeth

ought as an outward mystery typical of the Church, and yet teacheth you not to do all that he

himself doeth, shall not be judged before you; he hath his judgment in the presence of God;

for in like manner also did the prophets of old time. 12 And whosoever shall say in the Spirit,

Give me silver or anything else, ye shall not listen to him; but if he tell you to give on behalf

of others that are in want, let no man judge him.


12 But let every one that cometh in the name of the Lord be received; and then when

ye have tested him ye shall know him, for ye shall have understanding on the right

hand and on the left. 2 If the comer is a traveler, assist him, so far as ye are able; but he shall

not stay with you more than two or three days, if it be necessary. 3 But if he wishes to settle

with you, being a craftsman, let him work for and eat his bread. 4 But if he has no craft,

according to your wisdom provide how he shall live as a Christian among you, but not in

idleness. 5 If he will not do this, he is trafficking upon Christ. Beware of such men.


13 But every true prophet desiring to settle among you is worthy of his food. 2 In like

manner a true teacher is also worthy, like the workman, of his food. 3 Every

firstfruit then of the produce of the wine-vat and of the threshing-floor, of thy oxen and of thy

sheep, thou shalt take and give as the firstfruit to the prophets; for they are your chief-priests.

4 But if ye have not a prophet, give them to the poor. 5 If thou makest bread, take the firstfruit

and give according to the commandment. 6 In like manner, when thou openest a jar of wine

or of oil, take the firstfruit and give to the prophets; 7 yea and of money and raiment and

every possession take the firstfruit, as shall seem good to thee, and give according to the

commandment.


14 And on the Lord’s own day gather yourselves together and break bread and give

thanks, first confessing your transgressions, that your sacrifice may be pure. 2 And

let no man, having his dispute with his fellow, join your assembly until they have been reconciled,

that your sacrifice may not be defiled; 3 for this sacrifice it is that was spoken of by

the Lord; In every place and at every time offer Me a pure sacrifice; for I am a great king,

saith the Lord, and My name is wonderful among the nations.


15 Appoint for yourselves therefore bishops and deacons worthy of the Lord, men who

are meek and not lovers of money, and true and approved; for unto you they also

perform the service of the prophets and teachers. 2 Therefore despise them not; for they are

your honourable men along with the prophets and teachers.

3 And reprove one another, not in anger but in peace, as ye find in the Gospel; and let

no one speak to any that has gone wrong towards his neighbor, neither let him hear a word

from you, until he repent. 4 But your prayers and your almsgiving and all your deeds so do

ye as ye find it in the Gospel of our Lord.


16 Be watchful for your life; let your lamps not be quenched and your loins not

ungirded, but be ye ready; for ye know not the hour in which our Lord cometh.

2 And ye shall gather yourselves together frequently, seeking what is fitting for your souls;

for the whole time of your faith shall not profit you, if ye be not perfected at the last season.

3 For in the last days the false prophets and corrupters shall be multiplied, and the sheep shall

be turned into wolves, and love shall be turned into hate. 4 For as lawlessness increaseth,

they shall hate one another and shall persecute and betray. And then the world-deceiver shall

appear as a son of God; and shall work signs and wonders, and the earth shall be delivered

into his hands; and he shall do unholy things, which have never been since the world began.

5 Then all created mankind shall come to the fire of testing, and many shall be offended and

perish; but they that endure in their faith shall be saved by the Curse Himself. 6 And then

shall the signs of the truth appear; first a sign of a rift in the heaven, then a sign of a voice of

a trumpet, and thirdly a resurrection of the dead; 7 yet not of all, but as it was said: The Lord

shall come and all His saints with Him. 8 Then shall the world see the Lord coming upon the

clouds of heaven.     Reference: Translated and edited by J. B. Lightfoot Formate by DIBS

Did the Emperor Constantine found the Catholic Church? | Catholic Answers

Found this video on Catholic Answers by a very renowned Apologetic Mr. Jimmy Akin. I hope you enjoy and learn from this video as I have....

Did the Emperor Constantine found the Catholic Church? | Catholic Answers

KEPHA

"And when he [Jesus] had said this, he breathed on them [Apostles] and said to them [Apostles], “Receive the holy Spirit. Whose [sinners] sins you forgive are forgiven them, and whose sins you retain are retained.” John chapter 20 verse 22-23


Question: If Jesus gave the Apostles the authority to forgive sins, then do you think the authority ended after the last Apostle died somewhere in 60 AD and  did the Church that Jesus founded seize to exist?

Jesus started a Church during 30-33 AD, somewhere during the time as it state in the Bible. Was the Church supposed to stop functioning after Jesus left for Heaven? ~And so I say to you, you are Peter, and upon this rock I will build my church,* and the gates of the netherworld shall not prevail against it. Matthew Chapter 16 verse 18.

Think about it, “gates of netherworld shall not prevail against it” until your death Peter; NO till the end of time – Amazing isn’t it. Jesus was preparing and building his Church for generations to come after Peter and the first eleven.

Another thing that I found interesting most argue that Peter was not the rock that Jesus was referring too. Here’s the problem with the argument, in Matthew Chapter 16 Jesus bestows blessing upon Peter before and after he hand him the authority here on earth. See below:

First Blessing:

Simon Peter said in reply, “You are the Messiah, the Son of the living God.” 17Jesus said to him in reply, “Blessed are you, Simon son of Jonah. For flesh and blood* has not revealed this to you, but my heavenly Father. Matthew Chapter 16 verse 16-17

Second Blessing:

I will give you the keys to the kingdom of heaven.* Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.” Matthew Chapter 16 verse 19.

Give you the Key to the Kingdom of heaven - another blessing.

Now, what I am confused about is that why after Jesus gave Peter blessing upon blessing and authority. Jesus would call Peter “a small rock” or a pebble as it is mostly argued in other Christian circles. Some argue that in this passage there is a minor difference between the Greek term for Peter (Petros) and the term for rock (petra), yet they ignore the obvious explanation: petra, a feminine noun, has simply been modified to have a masculine ending, since one would not refer to a man (Peter) as feminine. The change in the gender is purely for stylistic reasons. (Catholic.com~Origins of Peter as Pope)

These critics also neglect the fact that Jesus spoke Aramaic, and, as John 1:42 tells us, in everyday life he actually referred to Peter as Kepha or Cephas (depending on how it is transliterated). It is that term which is then translated into Greek as petros. Thus, what Jesus actually said to Peter in Aramaic was: "You are Kepha and on this very kepha I will build my Church." (Catholic.com~Origins of Peter as Pope)

The idea behind writing this article and the research is not to prove who is right or wrong. But, I would like my followers, readers to understand the teachings logically that Jesus’ Church was not limited to the 12 twelve Apostle, he did not bestow authority because he felt like, there was a purpose. Jesus was building a unit on earth through these Apostles for the generations to come, that these Apostles would preach, teach, lead and develop succession; pass on traditions and oral teaching to the ones they ordain giving their successors the authority to forgive sin in the name of Christ and for that reason the CHURCH has prevailed against the gates of Hades for 2000 years, since its commencement by Jesus in the year 30 AD.

Additional Explanation
You are Peter, and upon this rock I will build my church: the Aramaic word kēpā’ meaning rock and transliterated into Greek as CĒphas is the name by which Peter is called in the Pauline letters (1 Cor 1:12; 3:22; 9:5; 15:4; Gal 1:18; 2:9, 11, 14) except in Gal 2:7–8 (“Peter”). It is translated as Petros (“Peter”) in Jn 1:42. The presumed original Aramaic of Jesus’ statement would have been, in English, “You are the Rock (Kēpā’) and upon this rock (kēpā’) I will build my church.” The Greek text probably means the same, for the difference in gender between the masculine noun petros, the disciple’s new name, and the feminine noun petra (rock) may be due simply to the unsuitability of using a feminine noun as the proper name of a male. Although the two words were generally used with slightly different nuances, they were also used interchangeably with the same meaning, “rock.” Church: this word (Greek ekklēsia) occurs in the gospels only here and in Mt 18:17 (twice). There are several possibilities for an Aramaic original. Jesus’ church means the community that he will gather and that, like a building, will have Peter as its solid foundation. That function of Peter consists in his being witness to Jesus as the Messiah, the Son of the living God. The gates of the netherworld shall not prevail against it: the netherworld (Greek Hadēs, the abode of the dead) is conceived of as a walled city whose gates will not close in upon the church of Jesus, i.e., it will not be overcome by the power of death.

* [16:19] The keys to the kingdom of heaven: the image of the keys is probably drawn from Is 22:15–25 where Eliakim, who succeeds Shebnah as master of the palace, is given “the key of the house of David,” which he authoritatively “opens” and “shuts” (Mt 22:22). Whatever you bind…loosed in heaven: there are many instances in rabbinic literature of the binding-loosing imagery. Of the several meanings given there to the metaphor, two are of special importance here: the giving of authoritative teaching, and the lifting or imposing of the ban of excommunication. It is disputed whether the image of the keys and that of binding and loosing are different metaphors meaning the same thing. In any case, the promise of the keys is given to Peter alone. In Mt 18:18 all the disciples are given the power of binding and loosing, but the context of that verse suggests that there the power of excommunication alone is intended. That the keys are those to the kingdom of heaven and that Peter’s exercise of authority in the church on earth will be confirmed in heaven show an intimate connection between, but not an identification of, the church and the kingdom of heaven (http://www.usccb.org/bible/matthew/16)

Reference:

NIHIL OBSTAT: I have concluded that the materials

presented in this work are free of doctrinal or moral errors.

Bernadeane Carr, STL, Censor Librorum, August 10, 2004

Websites: http://www.usccb.org/bible/matthew/16

http://www.catholic.com/tracts/origins-of-peter-as-pope