The Rock in the Tiber
Historical Fiction | Set in First-Century Rome | Told by Gaius Marius Felix
Author's Note:
This story is inspired by real people, events, and traditions deeply rooted in the earliest centuries of the Christian Church. While the historical foundation is accurate and well-sourced, I have taken creative and dramatic license to bring the narrative to life. To serve the flow of storytelling, some timelines have been condensed, characters merged, and events dramatized. The aim is not to distort history, but to make it accessible, vivid, and spiritually resonant.
PART I: Waters of the Tiber
Chapter One
Scribe of the Subura
Rome, A.D. 58
I was a Roman citizen, born under the reign of Claudius, and I believed in no god I could not see, weigh, or tally against a debt ledger. My name is Gaius Marius Felix—scribe, tax clerk, and nothing more.
I lived in the Subura, where Rome smells not of glory but of sweat, urine, and burnt garlic. Senators and generals spoke of our Empire as eternal—but here, eternity looked like cracked bricks, gossip, and the sound of unpaid debts.
That summer, I was copying trade agreements for a Lusitanian merchant when Junia Claudia walked into my life.
She wore a plain blue shawl, but moved like a patrician—graceful, self-assured. Her voice was low, calm.
“You are the scribe who does not ask questions?”
“I ask only what will be paid,” I said, not looking up.
She set a small purse of denarii on the table. “I need you to transcribe a letter. It comes from the East. Judea.”
That name struck me like a chisel on marble. Judea—land of rebels, of crucified prophets. I knew it from military scrolls and rumors. But I said nothing.
“The letter,” she added, “must remain unseen by imperial eyes.”
I should have refused. But money is louder than fear.
And so it began.
Chapter Two
The Widow’s Table
I delivered the finished scroll to Transtiberim, across the Tiber—a quarter teeming with Syrians, Greeks, Jews, and those who blended all three.
Junia’s house was small but full. Inside, dozens gathered around a common table. Old men, former slaves, craftsmen, children. They ate boiled lentils and bread, and drank wine from chipped goblets.
There was no laurel on the wall. No bust of Caesar.
But over the hearth, carved in ashwood, was a strange symbol: a fish.
“Ichthys,” Junia told me. “The letters form a name.”
“Greek?” I asked.
“Yes. 'Jesus Christ, Son of God, Savior.'”
I scoffed. “Savior of what?”
A gray-bearded man across the table leaned forward. “Of death.”
They spoke of a crucified man who had risen. A Jewish teacher from Galilee. I had heard whispers of such sects before—troublemakers and fanatics. But these were different.
There was no madness in their eyes. Only joy. Peace.
I left with a full stomach and an unsettled mind.
Chapter Three
The Rock Arrives
Weeks passed. The house became a regular stop for me—first for work, then for questions.
One night, Junia met me at the door, her voice barely above a whisper.
“He’s here.”
“Who?”
“Cephas. The Rock.”
I entered to find a man sitting near the hearth. Broad-shouldered, thick hands. Hair white as travertine. He was surrounded by silence. Not the silence of awe—but of weight.
When he spoke, it was with a Galilean accent:
“I am Simon, called Peter. I come not to lead, but to remind.”
He told stories—not of conquest, but of love. Not of Olympus, but of a God who walked barefoot, who wept, who washed feet.
“I denied Him,” he confessed to the room. “Three times. And still… He made me a shepherd.”
They wept. Even the stonemasons.
Afterward, I lingered.
“You were with Him?” I asked.
“I saw Him die. I saw Him live again.”
“And now you come to Rome?”
He smiled.
“To the belly of the beast. Where better to plant the seed?”
Chapter Four
The Hidden Flame
The gatherings grew.
Peter preached in courtyards, alleys, and over loaves in kitchens. His words burned.
“You are living stones, being built into a spiritual house. You belong to Christ—not to Caesar.”
We no longer met at Junia’s alone. Domus ecclesiae—house churches—sprouted in Subura, Aventine, Transtiberim. Each hosted Eucharist: the breaking of bread, the sharing of wine. Not in memory alone—but in mystery.
“This is My Body,” Peter would say, holding up the bread. “This is My Blood.”
We prayed in Aramaic, then Greek, then Latin. Jews and Gentiles sat side by side.
But not all welcomed it.
Some Jewish believers clung to the old Law. Circumcision, dietary rites, temple offerings.
“Should not the Gentiles become Jews first?” one man demanded.
Peter rose.
“God gave them the Holy Spirit—just as He gave us. Who am I to resist God?”
So it was settled. The Church would be catholic—universal.
And yet, the shadows gathered.
Chapter Five
The Tribune’s Eye
Lucius Varius was not a cruel man by Roman standards. He paid his debts, made offerings at the temple, and dined with the kind of senators who smiled when speaking of executions. He was also the former commanding officer of Junia’s late husband.
He had once courted her. She had declined.
Now he watched her.
When Peter arrived in Rome, Lucius had heard the rumors. A Galilean peasant with strange power. A crucified god. A cult growing like weeds in the gutters.
Lucius summoned me one morning to the Praetorium.
“You’re a scribe, Felix. And you know languages. You’ve been frequenting certain homes in Transtiberim. Foreigners. Jews. Christians.”
I didn’t answer.
He poured wine. He never drank. It was a power move.
“You may think them harmless. But their meetings are illegal. They refuse to honor the gods. They speak against Caesar. You understand what that means?”
I nodded. “Death.”
“Good. Then consider yourself warned.”
I left with my heart pounding and my tunic damp with sweat. That night, I didn’t go to Junia’s. But I wrote her a note:
We are seen. Be wise. He watches.
Chapter Six
Martyrs and Mirrors
Peter knew. He always knew when danger was near.
That night, in Junia’s upper room, he addressed the assembly.
“The days ahead will be dark. The world will crush us. But we do not fight with sword or shield. We carry a cross.”
There were tears, especially among the women. Some left that night and never returned.
The next day, they arrested two deacons—both baptized Jews. One, Benjamin, a former synagogue cantor, had recited the psalms during our gatherings. The other, Marcus, was a Greek who once read Homer in the Forum.
They were beaten in public. Their scrolls burned.
“Where is your God now?” shouted a soldier.
Benjamin’s last words were, “He is risen.”
Peter and Paul went into hiding. Paul had arrived from the East weeks earlier—brilliant, bold, always writing. Where Peter was a rock, Paul was flame.
I met him only once before he was taken.
“You are the scribe?” he asked me.
“I was.”
“You still are. Your words may outlive Caesar’s.”
Chapter Seven
Chains and Keys
They came at dawn.
Junia was making bread. I was copying from a letter of Paul’s.
A crash at the door. Sandaled feet. Shouts.
I don’t remember much—only the cuffs on my wrists, the flash of Junia’s terrified face, and the smell of oil and dust as I was thrown into the cart.
The Tullianum, the Mamertine Prison, is not a prison in the true sense. It is a hole, carved beneath the Capitoline, where light cannot reach and breath comes slow.
There, in the dark, I heard a familiar voice.
“Felix.”
It was Paul.
“What… why are you here?”
“Preaching.” He laughed. “Same as you, scribe.”
We spoke in whispers. He prayed for me. Then he dictated a letter:
“To Timothy. My beloved son…”
His words were fire in a tomb. When the guards came to take him, he turned to me and whispered:
“Finish the letter.”
I did.
Chapter Eight
The Rock Falls
Peter was crucified not long after. But not as Christ was.
“Upside down,” he had requested. “I am not worthy.”
They granted it—mocking him, perhaps. But he bore it as prophecy fulfilled.
I was released the next day.
Junia had bribed the tribune with silver and favors from her late husband’s estate. She had risked everything.
“You’re free,” she said, weeping. “But you’re not the same.”
I wasn’t.
I returned to the catacombs, to the prayers, to the bread and wine.
And when Linus stood at the front of the assembly—his hands trembling, his eyes on fire—and lifted the cup as Peter had done before him, we all understood.
The Church would live. Because Peter’s successor had taken up the keys.
PART II: Blood in the Catacombs
Chapter Nine
Ashes and Seeds
They buried Peter near the arena where he died—on the Vatican slope, close to Nero’s gardens. The guards didn’t care; they assumed we’d forget him. But we didn’t.
We laid him among other paupers, in silence, beneath the earth.
And then, we came back.
We carved prayers into the walls. We lit oil lamps from pressed clay. We knelt beside sarcophagi and whispered the Psalms. There, beneath Rome’s feet, the Church lived.
They say the blood of the martyrs is the seed of the Church. I say it’s more than that.
It’s bread.
We fed on their courage. We broke bread on tombs and sang songs beside the bones of the faithful. Death could no longer frighten us.
Chapter Ten
Clement's Voice
Linus died quietly, sometime in the cold months of winter. Anacletus, who followed him, lasted only a few years before he too was martyred—stabbed on the Appian Way.
And then came Clement.
He was born of a noble family, educated like Cicero, and baptized under Peter’s own hand. Where Peter was passion and Linus was calm, Clement was a flame wrapped in silk.
He could speak to slaves and senators alike.
In one of our underground gatherings, Clement stood before us with a scroll.
“The Church in Corinth is in disorder,” he said. “They have cast out their elders, not for sin, but for pride. I have written them a letter.”
He read it aloud.
“Let us, dear friends, entreat the Master that He may count us among the number of His elect… Let each of you, in his own order, give thanks to God.”
(1 Clement)
His words didn’t shout. They stood.
After that day, we knew: the Church in Rome was not just surviving—it was leading.
Chapter Eleven
The Widow and the Word
Junia and I had never married—not by Roman rite, nor by Christian ceremony.
We had always said it was too dangerous.
But one spring morning, after burying a catechumen child in the catacombs, she turned to me.
“I am not afraid of dying,” she said. “Only of dying without being yours.”
Clement married us in a hollowed-out chamber beneath the Via Salaria. A deacon read from Paul’s words to the Ephesians: “Husbands, love your wives, as Christ loved the Church…”
Junia wore no jewels. Just a linen veil and a smile like light through clouds.
I never knew I could weep for joy.
We began hosting a house-church in the quarters of a potter’s villa, disguised as a shop. I transcribed letters and trained young readers. She taught widows to pray, to hide, to hope.
One of them was a bright-eyed youth named Dionysius, the son of a freedwoman. He’d one day be called to greater things—but for now, he fetched scrolls and asked too many questions.
Chapter Twelve
Letters to the East
The Church grew faster than any of us expected.
Not in temples, but in kitchens. Not with swords, but with wounds.
From time to time, messengers arrived from Antioch, Ephesus, Alexandria. They brought news—and trouble. Heresies were spreading. Some claimed Christ was not truly human. Others denied His divinity altogether.
We called a council in secret—twelve elders, and Clement at their center.
“The Gospel is not a philosophy,” he said. “It is a Person. God from God. Light from Light.”
That phrase would echo one day through basilicas—but it began here, in the damp caverns beneath Rome.
Clement dictated letters—not just to Corinth, but to the bishops of Syria and Egypt. He reminded them of Peter. Of Paul. Of unity. Of Rome’s place not as tyrant, but as servant of all Churches.
“Rome has spoken,” someone whispered. “What now?”
“Now we obey,” said another.
It was the first time I heard the phrase that would one day shake kingdoms:
“Ubi Petrus, ibi Ecclesia.”
Where Peter is, there is the Church.
Chapter Thirteen
Smoke from the Palatine
Domitian had his father’s jaw and his brother’s jealousy. Where Vespasian rebuilt Rome with stone, Domitian ruled with fear. Statues of himself sprouted across the Forum. Coins bore his face and the words: Dominus et Deus—Lord and God.
“If Caesar calls himself god,” Clement told us, “then we know which god he serves.”
The persecutions began again—not with fire, but silence. Neighbors informed on each other. Prayers whispered in Greek became evidence of sedition.
A senator’s wife, baptized in secret, was crucified in her garden.
A baker who shared his cellar with catechumens was fed to beasts.
Junia and I moved our gatherings deeper into the catacombs, through passages barely wide enough to crawl. We worshiped by candlelight, sang in breathy tones. Children learned the Eucharistic prayers before they learned to walk.
Dionysius, our young reader, began memorizing Paul’s letters. He could recite whole chapters while hauling clay jugs of water through the underground chambers.
“If they take our scrolls,” he said, “they won’t take our words.”
Chapter Fourteen
The Keeper of Bones
One night, I was summoned to Clement’s cell. He had been arrested and banished, though his letters still reached us.
“The time comes, Gaius,” he said, coughing into a cloth already stained with blood, “when memory must become mission.”
He handed me a wrapped bundle.
Inside were fragments of Peter’s sermons—copied by an unknown hand, smuggled out of Antioch.
“Keep them safe. Someday they’ll be needed to teach those who never knew him.”
That night, Junia and I carved a niche in the wall beside the tomb of a martyred child. We hid the parchments there, behind a stone shaped like a dove.
In that moment, I understood: we were not just preserving our faith—we were preserving history. The words of Peter, Paul, Clement... they would shape the world to come.
“You are the keeper now,” Junia whispered.
Chapter Fifteen
A Light for the Future
Junia went into labor during a vigil on the feast of Peter’s martyrdom. The catacomb chamber was crowded with flickering lamps, the smell of myrrh and oil.
“He comes,” she said, teeth clenched.
We had no midwife—only Dionysius and a terrified teenage girl who had been baptized that morning.
I held her hand as the walls shook with her cries.
And then… a cry louder than hers.
A boy. Dark-haired. Bright-eyed. Alive.
We named him Marcus—not for Caesar, but for the first Gentile bishop of Jerusalem, who took up the flock when the city was closed to Jews. He bore the faith in exile. And so would our son.
“He’ll be our shield,” Junia said, exhausted. “He’ll outlive them all.”
Chapter Sixteen
A Letter from the East
News came from the East.
A bishop in Antioch had written to us—a man named Ignatius, on his way to Rome in chains.
He sent word through a merchant convert:
“I am God’s wheat, and I am ground by the teeth of beasts, that I may be found the pure bread of Christ… Do not try to save me.”
Clement, before his death, had written to him once.
Now, Ignatius wrote back:
“To the Church that presides in love—Rome, my desired end.”
It struck me then how the Church in Rome—once fragile, scattered, trembling in shadow—had become a beacon.
Not by power.
By witness.
“The bishop of Rome,” Dionysius said, “leads not by sword… but by grave.”
We knew the future would bring more trials. But Rome had spoken. And through her wounds, she had become the Church of the world.
PART III: The Rising Church
Chapter Seventeen
A Convert from the Palace
Rumors stirred the dust of our prayers: that there were Christians inside Caesar’s household.
The name came to us through a letter—one from the East, attributed to Paul before his death:
“All the saints greet you, especially those of Caesar’s household.”
— Philippians 4:22
At first we thought it a metaphor.
Then we met Flavia Domitilla, a niece of the emperor. Baptized in secret. Arrested for refusing to sacrifice to the gods. Banished to the island of Pontia.
Her steward, Lucian, fled to Rome after her exile. He came to our house-church gaunt, trembling, and carrying a scroll sewn into his tunic.
“She says the faith has entered the palace,” he said. “Even Caesar's halls now tremble before the Cross.”
That night, Junia placed a candle in our window—shielded from view, but burning bright.
Chapter Eighteen
The Shepherd and the Fold
The Church could no longer be merely gatherings in cellars and tombs.
We had elders, readers, widows, virgins, deacons. The bishop was now addressed with reverence—Papa, father.
Evaristus, successor to Clement, formalized the first house-church districts, assigning priests and deacons by region.
The Church was becoming visible—not in stone, but in structure.
“We are no longer a scattered flock,” Dionysius said, “but a body with sinews and breath.”
Still, we faced harassment, suspicion. Occasionally, martyrdom.
But now, when one died, three rose in their place.
We buried them in orderly niches, and carved into the walls the signs of the faithful:
-
A fish
-
A shepherd
-
A chalice
-
A cross
And always: the names of Peter, Paul, and Christ.
Chapter Nineteen
When the East Looked to Rome
In the year of the consuls Gallus and Bradua, a letter arrived from the Church in Antioch. Their bishop had been martyred. A doctrinal dispute threatened to tear them apart—over baptism, over second repentance, over the identity of Jesus Christ.
They appealed to Rome.
Telesphorus, our bishop, gathered his presbyters. I, now an old man, was asked to transcribe their response.
“Tell them what Peter taught,” he said. “Tell them the faith we received. We do not speak as emperors. We speak as witnesses.”
The letter bore the seal of Peter’s tomb—a cross on a rock.
When it reached Antioch, their schism dissolved.
“Rome has spoken,” one of their elders reportedly said. “We will not speak against her.”
Chapter Twenty
The Silence Before the Light
As I near the end of my scrolls—and my breath—I look upon my son, Marcus.
He speaks now with confidence. Leads prayers. Holds the Eucharistic bread with hands that have never known a sword. He is the Church’s future. The Church that survived Domitian, Decius, and even Diocletian.
And now… comes news from Milan.
Constantine—a general of unlikely favor—has seen a sign in the sky: in hoc signo vinces.
The Cross.
He has legalized the Christian faith. Offered favor. Churches are rising. Basilicas planned.
But I do not rejoice for stone or favor.
I rejoice because Peter’s words did not die in the dirt. They took root.
And now they bloom.
Chapter Twenty-One
Pilgrims to the Tomb
The sun filtered through the arches of the Via Cornelia, falling in golden streams upon a hill that once reeked of blood and ash—Vatican Hill.
It was there, where Peter was crucified upside down, that pilgrims now walked barefoot. Men and women from Syria, Gaul, Numidia. They knelt in silence, kissed the soil.
Bishop Miltiades, now seated in Peter’s chair, stood beside the hill and spoke softly:
“From this tomb came faith, not fear. The Empire could not silence him.”
With Constantine’s favor now open, the bishop’s words were no longer whispered in cellars but echoed in open courtyards.
And then came the announcement.
“The emperor will build a house for Peter.”
A basilica. A monument. A sign that the stone rejected by the world had become the cornerstone.
Chapter Twenty-Two
The Basilica and the Battle
Old St. Peter’s Basilica was not the Church’s first triumph—it was its first confession in stone.
Slaves and free men labored side by side. Bishops laid relics of martyrs into the altar. Pilgrims brought soil from their homelands to mix with the mortar. The Church was no longer in hiding.
But with peace came new war: doctrinal division.
A priest from Alexandria named Arius was preaching that Christ was not eternal, not fully God.
“If He was made,” Arius said, “then there was a time He was not.”
The Church reeled.
Emperor Constantine, desiring unity, called a council—in Nicaea.
And from Rome, Bishop Sylvester sent his deacons and priests, bearing with them the memory of Peter.
Chapter Twenty-Three
The Council of Nicaea
They gathered in a hall of marble and incense: bishops from Cappadocia, Syria, Hispania, even India. More than three hundred in total.
The debates raged.
“Christ is homoousios,” some declared. “Of the same substance as the Father!”
“No,” the Arians insisted. “He is like the Father, but not equal.”
But then, a deacon from Rome stood, holding a worn parchment. The room fell still as he read the words of Peter, transcribed decades before:
“You are the Christ, the Son of the living God.”
And then he read from Paul:
“In Him the fullness of deity dwells bodily.” (Colossians 2:9)
When the vote came, the bishops affirmed the divinity of Christ, and declared:
“We believe in one Lord Jesus Christ… God from God, Light from Light, true God from true God…”
The faith of the apostles had spoken. Rome had helped preserve it. Not as emperor, but as elder brother.
Chapter Twenty-Four
The Final Letter
Years passed. I grew thin. Bent. But I wrote still.
One afternoon, as the sun dipped behind the basilica, I handed Marcus my final scroll.
“What is it?” he asked.
“A letter. Not to the Church. To time.”
He unrolled it slowly.
“Tell them we were real,” I whispered. “Tell them Peter bled here. That Paul sang psalms in chains. That love was stronger than Caesar.”
He wept.
“You have given us the faith.”
I shook my head. “Peter gave it. Christ gave it. I only passed it along.”
That night, I rested in silence, the fish-shaped lamp flickering beside the wall where Junia’s name was carved beside mine.
Chapter Twenty-Five
The Rock Stands
Marcus now walks freely beneath the dome of Peter’s shrine. He teaches children the words of the Creed. He speaks in Greek, Latin, and love.
When he stands at the altar, he does so on the bones of martyrs.
He lifts the chalice with hands unstained by blood, because others once spilled theirs.
He knows what Peter knew.
“Thou art the Christ, the Son of the Living God.”
And from that confession, Rome lives.
Not in palaces. In hearts. In the memory of a fisherman who died upside down… and who still speaks from the grave.
✨ Epilogue: From Rome, With Faith
“Ubi Petrus, ibi Ecclesia.”
Where Peter is, there is the Church.
The Rock in the Tiber still rests beneath the altar. But his voice carries through centuries, through basilicas and baptistries, through tears and triumph.
I, Gaius Marius Felix, once a pagan scribe, became a witness.
Rome will change. Empires will rise and fall.
But the Church? The Church remains.
Built on the Rock.
📚 APPENDIX
✝️ Apostolic Succession: Timeline of the Bishops of Rome (to A.D. 325)
| Name | Office Held | Notes |
|---|---|---|
| St. Peter | ~33–64 A.D. | Apostle, first bishop of Rome, martyred under Nero |
| St. Linus | ~64–76 A.D. | Ordained by Peter; mentioned in 2 Timothy 4:21 |
| St. Anacletus (Cletus) | ~76–88 A.D. | Divided Rome into districts, oversaw deacons |
| St. Clement I | ~88–99 A.D. | Wrote 1 Clement to the Church in Corinth |
| St. Evaristus | ~99–107 A.D. | Appointed priests for house churches |
| St. Alexander I | ~107–115 A.D. | Possibly introduced blessings of water |
| St. Sixtus I | ~115–125 A.D. | Instituted liturgical discipline |
| St. Telesphorus | ~125–136 A.D. | Martyr, associated with Christmas vigil |
| St. Hyginus | ~136–140 A.D. | Opposed Gnosticism |
| St. Pius I | ~140–155 A.D. | Oversaw the canon's development |
| St. Anicetus | ~155–166 A.D. | Met with Polycarp regarding Easter controversy |
| St. Soter | ~166–175 A.D. | Strengthened Roman primacy |
| St. Eleutherius | ~175–189 A.D. | Affirmed reception of Gentiles |
| St. Victor I | ~189–199 A.D. | First Latin-speaking pope; Easter controversy |
| St. Zephyrinus | ~199–217 A.D. | Opposed Monarchian heresy |
| St. Callixtus I | ~217–222 A.D. | Built the catacomb system |
| St. Urban I | ~222–230 A.D. | Promoted veneration of martyrs |
| St. Pontian | ~230–235 A.D. | Exiled to Sardinia, first papal resignation |
| St. Anterus | 235–236 A.D. | Martyred; promoted martyr registries |
| St. Fabian | 236–250 A.D. | Chosen miraculously; reorganized parishes |
| St. Cornelius | 251–253 A.D. | Dealt with lapsed Christians post-persecution |
| St. Lucius I | 253–254 A.D. | Returned from exile, defended confessors |
| St. Stephen I | 254–257 A.D. | Advocated for rebaptism policy clarity |
| St. Sixtus II | 257–258 A.D. | Martyred during Mass in catacombs |
| St. Dionysius | 259–268 A.D. | Corresponded with Eastern bishops |
| St. Felix I | 269–274 A.D. | Declared Mass should be offered on martyr tombs |
| St. Eutychian | 275–283 A.D. | Buried 300 martyrs with his own hands |
| St. Caius | 283–296 A.D. | Nephew of a martyr; encouraged public worship |
| St. Marcellinus | 296–304 A.D. | Controversially lapsed during Diocletian’s reign |
| St. Marcellus I | 308–309 A.D. | Reorganized Church after persecution |
| St. Eusebius | 309 A.D. | Brief reign; martyr |
| St. Miltiades | 311–314 A.D. | Legalized Christianity under Constantine |
| St. Sylvester I | 314–335 A.D. | Oversaw Council of Nicaea; Old St. Peter’s built |
🕯️ Key Quotes from the Early Church Fathers
“Wherever the bishop appears, there let the people be; just as wherever Jesus Christ is, there is the Catholic Church.”
— St. Ignatius of Antioch, Letter to the Smyrnaeans (c. 110 A.D.)
“It is a matter of necessity that every Church should agree with this Church [Rome], on account of its preeminent authority.”
— St. Irenaeus, Against Heresies 3.3.2 (c. 180 A.D.)
“Peter has spoken through Leo.”
— Council of Chalcedon, A.D. 451
“Rome has spoken; the case is closed.”
— St. Augustine, Sermon 131.10 (early 5th century)
“The blood of the martyrs is the seed of the Church.”
— Tertullian, Apologeticus (c. 197 A.D.)
🧠 Theological Reflections
1. From Synagogue to Church: The Gentile Shift
In the first decades, the Church was entirely Jewish. The Sabbath was kept, the Torah read, and prayers said in Aramaic. But after the expulsion of the Jews from Rome under Claudius (Acts 18:2; Suetonius), Gentiles filled the void. With Peter’s guidance, the Church in Rome remained rooted in the Old Covenant while boldly embracing the universality of the New.
2. Apostolic Succession and the Bishop of Rome
As successors of Peter, the bishops of Rome preserved unity during crisis, resolved disputes (e.g., 1 Clement), and maintained doctrinal integrity. This unbroken line became the backbone of Catholic understanding of legitimate Church authority, deeply rooted in both Scripture (Matt. 16:18, John 21:15–17) and Tradition.
3. “First Among Equals” and Petrine Primacy
At the Council of Nicaea (325), Rome’s authority was confirmed not as imperial, but apostolic. Though other patriarchates existed, only Rome traced its leadership directly to Peter. The phrase “first among equals” recognized Rome’s unique role as both servant and anchor of orthodoxy.
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