OL FU wrote:JoltinJoe wrote:
Peter, and the other Apostles, were definitely considered "bishops" within the early Church. Moreover, historical accounts, from the late 1st century and the second century, assert Peter established the Church in Rome, just as his brother Andrew established the Church in Constantinople, and James established the Church in Jerusalem. Each were considered the "bishop" of the Church he founded. Therefore, first century Catholics understood Peter to be the bishop of Rome.
There should be little doubt that Peter, in fact, was in Rome. In the Book of Revelation (written in about 90AD), Peter and Paul are the two prophets who are killed in the streets of the "great city." (I always get a kick out of fundies who completely misconstrue the point of Revelation and try to decipher who these two prophets will be. They read the book entirely as an end-time prophecy, when in truth many of the events "foretold" in Revelation had already happened when the book was written). Peter was crucified on the site of "Nero's Circus" in Rome in about 63 AD and was buried at the location.
Nero's Circus today is the location of Vatican City (talk about placing your enemies under your feet) and the Basilica of St. Peter's -- the most notable church in all of Christendom -- is built over the identified location of Peter's grave. Thus, the prophecy that Peter would be the stone on which the Church was built has been both figuratively and literally fulfilled.

Interesting and thanks. Bishop just doesn't sound like a Jewish kind of title but I really was asking for education. I guess the church organized more quickly than I would have expected considering its outlaw status.
PS I am not one of those Jonesers that Cid was referring to who didn't think Peter was in Rome

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The terms used in the early Church were "episcopos" and "presbyter", so you are correct that "bishop" is neither a Jewish title nor a term which was actually employed by the early Church. Moreover, the early "episcopos" were generally recognized to have authority over the world-wide Church, with Peter being considered the "first" among equals.
The understanding of what being "first" among equals meant, over time, was what caused the split between the Catholic Churches (including the Roman Catholic Church) and the Eastern Orthodox Church. Today, the Eastern Orthodox Church continues to recognize the primacy of the Bishop of Rome, but contend that his primacy is limited to teaching and instruction (i.e., in a matter where there is a dispute over faith or morals, the instruction of the Bishop of Rome takes precedent), but deny that the Bishop of Rome has jurisdictional authority over the other apostolic Churches. They assert that the Ecumenical Patriarch has governance authority over the Eastern Church, as the successor of St. Andrew, the founder of the Eastern Church. They claim this is the same authority which Andrew was recognized to have in relation to his brother, Peter.
The Catholic Churches, on the other hand, contend the primacy of the Bishop of Rome includes primacy over both instruction and governance, and that the Bishop of Rome has governance jurisdiction over the universal Church.
The Western and Eastern Church have steadily improve their relationship over the past 50 years and are closer to unity than anytime since 1054. However, the meaning of primacy of the Bishop of Rome remains a stumbling block. The Catholic Church, however, recognizes that a Catholic may satisfy his or her Mass obligations by attending a Mass in an Eastern Orthodox Church. Pope Francis has become particularly close to Bartholomew, the current Ecumenical Patriarch of Constantinople. I suspect that Francis is personally willing to give up the claim to the right of governance over the Eastern Church, in return for a recognition of the teaching authority of the Bishop of Rome (sitting
ex cathedra) -- but he is not sure how to accomplish that in view of centuries of papal assertions to the contrary.
Incidentally, many experts in canon law assert that the schism of 1054 violated the law of the universal Church, and that the Churches remain in complete communion despite the appearance of schism -- that man had no authority to divide the universal (catholic, with a small "c") Church.