彼得 (使徒)

**Papa Peter**
的教宗敬稱
Papa Peter; 的教宗敬稱
參考敬稱	教宗閣下
語體敬稱	教宗閣下
宗教敬稱	聖父
身後敬稱	聖人

教宗、聖人
聖伯多祿
聖彼得
Simon Petrus
教宗、聖人; 聖伯多祿; 聖彼得; Simon Petrus
羅馬主教; 安提約基雅主教
個人資料
出生	約西元前1年; 羅馬帝國敘利亞行省伯賽大
逝世	約67年6月29日（66歲） ; 羅馬帝國羅馬; （被釘十字架）
聖徒
紀念日	主慶節（與聖保祿同一日）6月29日; （天主教會，東正教會，東方正統教會，普世聖公宗）; 羅馬聖伯多祿宗座1月18日; 聖伯多祿宗座2月22日（天主教會）; 聖伯多祿鎖鏈 8月1日
象徵	天國之鑰，披帶，教宗王位標誌與徽章，被釘十字架且頭下垂的男人，; 作為宗徒著祭衣，手持一本書或捲軸。在肖像上，他被描繪為有濃密的白鬍鬚和白髮。
主保	漁夫、鐘錶匠、鎖匠、製鞋匠和製鎖匠等[來源請求]

彼得（希臘語：Πετρος，拉丁語：Petrus，出生年份不詳，約死於公元64至67年間），原名西門，是耶穌基督的十二使徒之一，其兄弟安得烈亦為使徒。天主教譯作伯多祿或伯鐸，東正教譯為裴特若，^[1]唐代景教稱其為「岑穩僧伽法王」。^[2]

彼得是早期教會的重要人物，《彼得前書》和《彼得後書》在傳統上被認為是彼得所撰寫，但現代學術界已對此予以否定。歷史悠久的教會普遍尊崇他為主要聖人。天主教認為彼得是教會的基石，創立了羅馬教會，並擔任首任主教，即第一位教宗。^[3]新教否認天主教所主張的教會傳承觀，^{[註 1]}主張耶穌並未指定彼得為教會的基石，彼得亦未創立羅馬教會；羅馬教會及其主教的地位，是在後來的歷史演變中逐漸形成的。^[7]^[8]^[9]

根據《新約聖經》記載，彼得原是加利利海邊的漁夫，由兄弟安得烈引介認識耶穌。他承認耶穌是神之子，成為耶穌最親近的門徒之一。耶穌被捕後，彼得一度失去信心，三次否認自己是耶穌的門徒，正如耶穌所預言。^[10]耶穌復活後，彼得重新堅定信仰，並在耶穌升天後開始傳道，宣講耶穌是救世主、彌賽亞、即基督的福音，成為教會的領袖。個別教會相信，彼得後來在尼祿皇帝迫害基督徒期間前往羅馬傳福音，並在當地殉道。據早期教會文獻《彼得行傳》記載，彼得臨終時曾請求倒釘十字架，因自認不配以與主耶穌相同的方式受刑。^[11]

名稱

彼得（英語：Peter）的名字來自通用希臘語「Petros」，意為「石頭」。^[12]在《約翰福音》第一章42節中，耶穌將此名賜予西門‧約拿之子（Σίμων，Simōn）。根據新約聖經通用希臘文原文的權威，「Petros」的正確翻譯是「Ke'pha'」（磯法），其中「Ke'pha'」這個名字在六處經文中被用作「Petros」的亞蘭語對應詞，用以指稱西門‧約拿之子。^[13]^[14]

至於亞蘭語「Ke'pha'」是否等同另一希臘詞語「Petra（磐石）」，學者認為通用希臘文是《新約聖經》的受默示原文，目前並無任何亞蘭語原始文本流傳下來。雖然有一些亞蘭語或敘利亞語譯本是根據希臘文翻譯而成，但這些譯本並非受默示文本，因此無法作為準確反映原始亞蘭語用法的依據。它們可能反映，也可能未反映原始語言的詞彙選擇。通用希臘文新約使用了兩個不同的詞：Petros（彼得的名字）和Petra（磐石），^[15]而且目前並無現存的亞蘭語原文可供確認是否原本使用的是同一個詞。^[14]

在受默示的通用希臘文原文中使用了兩個不同的詞，如果這是反映某個亞蘭語原文（而這並不確定），那麼這可能暗示在這段經文中使用了兩個不同的亞蘭語詞彙。

因此，根據《新約聖經》希臘原文的權威，「Petros」—主耶穌在《約翰福音》中賜給西門的名字—正是亞蘭語「Ke'pha'」的正確翻譯。^[14]

在通用希臘文新約聖經中，沒有任何地方將「Ke'pha'」作為「Petra」的正確翻譯。若要判斷哪個敘利亞語／亞蘭語詞最能準確翻譯通用希臘語「Petra」，我們必須參考基督教會前五個世紀所製作的希臘文新約聖經譯本，以了解當時人們如何理解「Petra」這個詞。

生平

按照《新約聖經》，彼得生平如下

跟隨耶穌

彼得生於伯賽大，是加利利海邊的漁夫。他的父親名叫約拿（Jonah）或是約翰（John），他本名是西門，約拿之子（古希臘語：Σίμων Βαριωνᾶς，羅馬化：Šim『ōn bar-Yōnā Matthew 16:17）。

他的兄弟安得烈是最早跟從耶穌的，他帶領彼得跟從了耶穌。

約翰同兩個門徒站在那裡。他見耶穌行走，就說：「看哪，這是神的羔羊！」兩個門徒聽見他的話，就跟從了耶穌。 ...聽見約翰的話跟從耶穌的那兩個人，一個是西門彼得的兄弟安得烈。他先找著自己的哥哥西門，對他說：「我們遇見彌賽亞了。」（彌賽亞翻出來就是基督。）於是領他去見耶穌。耶穌看著他，說：「你是約翰的兒子西門，你要稱為磯法。」（磯法翻譯出來就是彼得。） (約翰福音1:35-37，40-42)

親密門徒

耶穌設立了十二個使徒，「要他們常和自己同在，也要差他們去傳道，並給他們權柄趕鬼」（馬可福音3:14），「這十二使徒的名，頭一個叫西門，又稱彼得」（馬太福音10:2）。彼得與耶穌有特別親密的關係，福音書裡面記載得最多的門徒就是彼得。以下這段記載特別重要，天主教認為彼得得到了天國的鑰匙，也就是一種特別的屬靈權柄，這就是教宗和天主教會的權柄的來源。也因此，天主教認為耶穌將領導與管理教會的權力賜予彼得，意即彼得在耶穌旨意下擔任教會領袖，而耶穌賜予彼得的兩把鑰匙也成為歷任教宗代代相傳的寶物，於現代亦被融入於梵蒂岡城國國徽與教宗們的牧徽中做為設計元素。所以，根據天主教傳統，彼得被公認為教會建立以來首任教宗。基督新教則認為耶穌基督是教會的唯一的頭和唯一的磐石，^[16]^[17]所有信徒人人皆祭司，都有屬靈的權柄，須恪守神旨，彼此服事、彼此順服。

耶穌到了凱撒利亞腓立比的境內，就問門徒說：「人說我人子是誰？」他們說：「有人說是施洗的約翰；有人說是以利亞；又有人說是耶利米或是先知裡的一位。」耶穌說：「你們說我是誰？」西門彼得回答說：「你是基督，是永生神的兒子。」耶穌對他說：「西門巴約拿，你是有福的！因為這不是屬血肉的指示你的，乃是我在天上的父指示的。我還告訴你，你是彼得，我要把我的教會建造在這磐石上；陰間的權柄不能勝過他。我要把天國的鑰匙給你，凡你在地上所捆綁的，在天上也要捆綁；凡你在地上所釋放的，在天上也要釋放。當下，耶穌囑咐門徒，不可對人說他是基督。從此，耶穌才指示門徒，他必須上耶路撒冷去，受長老、祭司長、文士許多的苦，並且被殺，第三日復活。彼得就拉著他，勸他說：「主啊，萬不可如此！這事必不臨到你身上。」耶穌轉過來，對彼得說：「撒旦，退我後邊去吧！你是絆我腳的，因為你不體貼神的意思，只體貼人的意思。」（馬太福音16:13-22）

信心重建

《新約聖經》記載耶穌曾在被捕之前預言，彼得會在雞鳴破曉以前連續三次不肯承認認識他。結果，他在耶穌被大祭司審訊時因為害怕，果然三次不肯承認與耶穌的師徒關係。彼得想起耶穌所說的話，就開始大哭。後來耶穌復活以後，他的信心得到重建，耶穌特別囑咐彼得「牧養我的羊」，並預言他將來會被監禁。

帶領教會

在耶穌復活又升天以後，彼得成為門徒中的領導，開始建立教會。彼得、約翰與主的兄弟雅各，被稱為教會的三大柱石^[18]。

彼得是保羅在教會中最初的支持者，他們彼此都很支持。保羅的主要事工對象是羅馬帝國境內的外邦人，就是非猶太人，使基督教得以在羅馬帝國中傳播。彼得的主要事工對象可能是猶太人。保羅曾經直言不諱地批評過彼得「在守割禮的猶太人面前『裝假』」^[19]，但彼得在去世前不久的書信中仍然非常推崇保羅^[20]。

遺骨發現

1939年，羅馬教廷例行整修聖伯多祿大殿的時候，工人在大殿的墓地下面發現了一個骨灰盒，上面有「伯多祿在此」等幾個希臘字。經考古學家瓜杜齊檢驗以後發現，這九塊骨頭是一名六十多歲男性留下的，而且這名男性穿著紫色鑲金邊的壽衣，他稱遺骨很可能是聖伯多祿的。不過考古學界主流聲音都對此重大發現存疑。

2013年11月24日，教宗方濟各在聖伯多祿廣場舉行「信德年」的結束彌撒，並首度公開陳列聖伯多祿遺骨。方濟各在彌撒開始前，先在銅盒前禱告，然後再以香為遺骨祈福。方濟各當著數千信徒的面，捧著裝著遺骨的匣子，親吻了匣子，然後把匣子放在聖壇旁邊。在彌撒進行期間，刻有聖伯多祿海中撒網圖案的銅盒，一直都打開。這是聖座首次公開展示聖伯多祿的遺骨。在此之前，從未有任何一位教宗宣稱此為聖伯多祿之遺骨。^[21]

著作

《新約聖經》中有兩封書信（彼得前書/伯多祿前書和彼得後書/伯多祿後書）在基督教傳統中被認為是彼得所作。現代多數學者則否認了彼得為這兩封書信的作者。在書信中，當時彼得和教會據稱受到極大逼迫，他勉勵基督徒在苦難中要靠主喜樂，仰望神的日子來到。

親愛的弟兄啊，有火煉的試驗臨到你們，不要以為奇怪（似乎是遭遇非常的事），倒要歡喜；因為你們是與基督一同受苦，使你們在他榮耀顯現的時候，也可以歡喜快樂。（彼得前書4:12-13）

寫馬可福音的馬可也是他親密的門徒。彼得的天主教瞻禮日為6月29日，與聖保祿/聖保羅瞻禮聯合慶祝。

參考文獻

^ 卡拉克·卡爾頓，《正道―新教信徒對正教須知》，頁173
^ 吳昶興. 《眞常之道：唐代基督教歷史與文獻研究》. 基督教學術叢書/論著系列 11. 台灣基督教文藝出版社. 2015-05-29: p. 226 [2018-07-02]. ISBN 978-986-61-3129-5. （原始內容存檔於2020-03-27）. 向師尊請益的乃門徒為首之「岑穩僧伽」（即新約中使徒西門彼得）。
^ 聖伯多祿與聖保祿
^ Schwerin, Philip, How the Bishop of Rome Assumed the Title of "Vicar of Christ",頁3, "The idea of a primacy was not only foreign, but pagan to the early Church. As St. Cyprian had said a century and a half earlier, so St. John Chrysostom (d. 407) voiced the same, denying that the Church Universal had a visible head. The writings of the Church Fathers and the forthcoming Ecumenical Councils never speak of papal elections. Documents of the early church were never dated by a pope, and certainly the early Fathers never had to submit their private interpretations to the imprimatur of the Vatican."
^ Schwerin, Philip, How the Bishop of Rome Assumed the Title of "Vicar of Christ",頁5, "Fourth Ecumenical Council...(r)uled that the bishops of Constantinople and Rome were equals, enjoying the "same" ecclesiastical honors (canon 28; Mansi 6, 1229). Pope Leo the Great (d.461) fully approved the canons of this council (Migne, P.L. 54, 1038 & 1143), that this "Holy, Great and Universal Council" simply addressed the bishop of Rome as "Archbishop Leo" (Migne, P.L. 54, 951)."
^ Cyprian and the Bishops of Rome: Questions of Papal Primacy in the early church, Australian Catholic University, "After a thorough re-examination of Cyprian's treatises and letters, it is concluded that Cyprian often regarded the support of the Roman church as crucial for him to manage the affairs of his own church in Carthage and the other churches of North Africa, because Rome was a large, prestigious and influential church. However, Cyprian's disagreement with a number of Rome's positions reveals that he did not believe it had a jurisdictional primacy over churches outside its own prouincia."
^ 唐健倫，《教會歷史（主後0-1400年）》，頁65-67
^ Eckert, Harol H., The Specific Functions of the Church in the World （頁面存檔備份，存於網際網路檔案館）, p4
^
WELS Topical Q&A:
- Beginning of the Church
- Responses to previous questions, "In fact there is no evidence that there even was a pope in the first century. Even Catholic historians recognize this as a historical fact...We honor Peter and in fact some of our churches are named after him, but he was not the first pope, nor was he Roman Catholic. If you read his first letter, you will see that he did not teach a Roman hierarchy, but that all Christians are royal priests. The same keys given to Peter in Matthew 16 are given to the whole church of believers in Matthew 18."
- Use Of "Catholic" In The Creeds: "Contemporary Catholic theologians admit that there were no popes and not even one bishop of Rome in the first century."
- New Pope, "Was Peter the first pope? There is no historical basis for saying that Peter was ever bishop of Rome in the sense of being the sole bishop (overseer, head pastor) in that city, let alone bishop of all bishops (pope) for the entire Church. The monarchial (sole reigning) bishop of Rome seems to have been Anicetus (154-165). In 170, Soter made a list showing the succession of bishops in Rome, starting with Linus as the first. He said that Peter and Paul exercised their apostolic authority in appointing Linus. Bear in mind that before Anicetus there was no monarchial (sole reigning) bishop in Rome, and so Soter's statement is not historically accurate. ...Was Peter the head of the early Christian Church? In Peter's generation there was no single leader, no centralized administration. Peter was an outstanding personality among the apostles and a natural leader wherever he happened to be. He was not, however, the head of the Church. The church to which the other churches looked for guidance in the first two generations was in Jerusalem, followed by the churches in Antioch and Ephesus. Around 400. Jerome wrote: 'If it is authority one is after, the world is greater than the city. Wherever there is a bishop, whether in Rome, Eugubium, Constantinople, Rhegium, or Alexandria, he has the same worth and priestly dignity. It is the power of riches and the humility of poverty that exalts or lowers him.' Around 500, Pope Gregory I objected to being called the 'universal bishop.' The first mention of a bishop as 'Vicar of Christ' is found in 'The Pseudo-Clementine Homily,' written about 150. The author was not referring to the bishop of Rome but to all catholic (not Roman Catholic) bishops. The first pope to use the title 'Vicar of Christ' for himself was Innocent III, around 1200."
- Peter And The Keys, "Nothing in Scripture names Peter, who was an apostle and leader of the church, as the bishop of Rome or leader of the whole church. This is a false claim made by later bishops of Rome."
- And On THIS ROCK I Will Build My Church..., "In the Greek "Peter (Greek: petros)" is masculine and "this rock (Greek: petra) is feminine. If Jesus really meant to say that Peter was the one on whom he would build his church, he would have made this a lot clearer if he had repeated the masculine form of the word so that this would refer to Peter's person. Another reason that the church is not built on Peter is evident when Jesus shortly after this has to rebuke Peter and call him "Satan (Mt 16:23). Peter was a weak, human being, subject to error--hardly the kind of foundation on which Jesus would build the church. And finally, and most important, just before this Peter had made the beautiful confession that embraces the two pillars of the Christian faith on which the church is built: 1) Jesus is God's Son; and 2) Jesus is the Christ, the one God sent to do everything necessary to save us from sin. These two truths, all of Scripture teaches us, are the foundation of the church. This is why Jesus uses the feminine to point to this confession which is the foundation of the church."
^ 《路加福音》22:54-62，「他們拿住耶穌，把他帶到大祭司的宅裡。彼得遠遠地跟著。他們在院子裡生了火，一同坐著，彼得也坐在他們中間。有一個使女看見彼得坐在火光裡，就定睛看他，說：『這個人素來也是同那人一夥的。』彼得卻不承認，說：『女子，我不認得他。』過了不多的時候，又有一個人看見他，說：『你也是他們一黨的。』彼得說：『你這個人！我不是。』約過了一小時，又有一個人極力地說：『他實在是同那人一夥的，因為他也是加利利人。』彼得說：『你這個人！我不曉得你說的是什麼！』正說話之間，雞就叫了。主轉過身來看彼得，彼得便想起主對他所說的話：『今日雞叫以先，你要三次不認我。』他就出去痛哭。」
^ 鍾志邦，《普天註釋：約翰福音》，頁315
^ 《新約及早期基督教文獻希臘文大詞典：中文版》(A Greek-English lexicon of the New Testament and other early Christian literature)，頁1233
^
《新約聖經》：
- 《約翰福音》1:42，「於是領他去見耶穌。耶穌看著他說：『你是約翰的兒子西門，你要稱為磯法。』（『磯法』翻出來就是『彼得』。）」
- 《哥林多前書》1:12，「我的意思就是，你們各人說『我是屬保羅的』、『我是屬亞波羅的』、『我是屬磯法的』、『我是屬基督的』。」
- 《哥林多前書》3:22，「或保羅，或亞波羅，或磯法，或世界，或生，或死，或現今的事，或將來的事，全是你們的」
- 《哥林多前書》9:5，「難道我們沒有權柄娶信主的姐妹為妻，帶著一同往來，彷彿其餘的使徒和主的弟兄並磯法一樣嗎？」
- 《哥林多前書》15:5，「並且顯給磯法看，然後顯給十二使徒看」
- 《加拉太書》2:9，「又知道所賜給我的恩典，那稱為教會柱石的雅各、磯法、約翰，就向我和巴拿巴用右手行相交之禮，叫我們往外邦人那裡去，他們往受割禮的人那裡去」
^ ^14.0 ^14.1 ^14.2 Stark, D.T., Some Thoughts on Matthew 16:18
^ 《新約及早期基督教文獻希臘文大詞典：中文版》(A Greek-English lexicon of the New Testament and other early Christian literature)，頁1232
^
《新約聖經》：
- 《彼得前書》二章4-9節，「主乃活石，固然是被人所棄的，卻是被神所揀選、所寶貴的。你們來到主面前，也就像活石，被建造成為靈宮，做聖潔的祭司，藉著耶穌基督奉獻神所悅納的靈祭。因為經上說：『看哪，我把所揀選、所寶貴的房角石（akrogōniaion）安放在錫安，信靠他的人必不至於羞愧。』所以，他在你們信的人就為寶貴；在那不信的人有話說：『匠人所棄的石頭，已做了房角的頭塊石頭』，又說：『做了絆腳的石頭、跌人的磐石（petra）。』他們既不順從，就在道理上絆跌；他們這樣絆跌也是預定的。唯有你們是被揀選的族類，是有君尊的祭司，是聖潔的國度，是屬神的子民，要叫你們宣揚那召你們出黑暗、入奇妙光明者的美德。」
- 《以弗所書》二章19-20節，「你們不再做外人和客旅，是與聖徒同國，是神家裡的人了。並且被建造在使徒（apostolōn）和先知（prophētōn）的根基上，有基督耶穌自己為房角石（akrogōniaiou）」
^
WELS Topical Q&A:
- Responses to previous questions, "The Catholic church damns the teaching of the Lutheran church because we do not accept the authority of the pope to make man-made laws that contradict the Bible. ... There is no biblical or historical evidence for the claims of the Roman Catholic church that Peter was the first pope. In fact there is no evidence that there even was a pope in the first century. Even Catholic historians recognize this as a historical fact. ... We honor Peter and in fact some of our churches are named after him, but he was not the first pope, nor was he Roman Catholic. If you read his first letter, you will see that he did not teach a Roman hierarchy, but that all Christians are royal priests. The same keys given to Peter in Matthew 16 are given to the whole church of believers in Matthew 18."
- Peter the first pope?, "While the Roman Catholic Church might like to use Matthew 16:18 to support their belief that Peter was the first pope, those words say nothing of the sort. We actually find a play on words in Matthew 16:18. Peter's name in Greek is petros. It is a masculine noun. When Jesus said he was going to build his church 'on this rock', the word translated 'rock' is petra, a feminine noun. Petros refers to a rock, while petra has in mind a rocky cliff or ledge. The Greek makes it clear that Jesus spoke of building his church not on a person, but on a rock-solid confession of him as the Son of God and the promised Savior."
^ 《加拉太書》2:9：「又知道所賜給我的恩典、那稱為教會柱石的雅各、磯法、約翰、就向我和巴拿巴用右手行相交之禮、叫我們往外邦人那裡去、他們往受割禮的人那裡去。」
^ 《加拉太書》二章12至14節：「可是，磯法到了安提阿的時候，因為他有該責備的地方，我就當面反對他。從雅各那裏來的人還沒有到以前，他和外族人一同吃飯；但他們來到了，他因為怕那些守割禮的人，就從外族人中退出來，和他們分開。其餘的猶太人也和他一同裝假，甚至連巴拿巴也受了影響，跟著他們裝假。但我一見他們所行的不合福音的真理，就當眾對磯法說：「你是猶太人，生活既然像外族人而不像猶太人，怎麼還勉強外族人跟隨猶太人的規矩呢？」
^ 《彼得後書》三章15至16節：「要以我主長久忍耐為得救的因由，就如我們所親愛的兄弟保羅，照著所賜給他的智慧寫了信給你們。他一切的信上也都是講論這事。信中有些難明白的，那無學問、不堅固的人強解，如強解別的經書一樣，就自取沉淪。」
^ City, Associated Press in Vatican. Vatican displays Saint Peter's bones for the first time. the Guardian. 2013-11-24 [2020-10-21]. （原始內容存檔於2022-05-10）（英語）.

註釋

^ 曾有新教學者指出，羅馬主教的「首位」在早期教會曾被其他主教否定，^[4]直到中世紀才逐漸被接受。^[5]個別天主教學者亦持類似看法，參閱^[6]

外部連結

參見

宗教頭銜
首任（追認）	羅馬教區主教 33年4月1日—67年6月29日	繼任者：理諾
新頭銜	安提約基雅主教 37年—53年與保羅(共同在位)	繼任者：埃伏第烏斯

五大牧首區
羅馬牧首首任：聖伯多祿		亞歷山大港（英語：Church of Alexandria）牧首首任：聖馬爾谷		安提阿牧首首任：聖伯多祿聖保祿		耶路撒冷牧首首任：聖雅各伯		君士坦丁堡牧首首任：聖安德肋

[1] 卡拉克·卡爾頓，《正道―新教信徒對正教須知》，頁173

[2] 吳昶興. 《眞常之道：唐代基督教歷史與文獻研究》. 基督教學術叢書/論著系列 11. 台灣基督教文藝出版社. 2015-05-29: p. 226 [2018-07-02]. ISBN 978-986-61-3129-5. （原始內容存檔於2020-03-27）. 向師尊請益的乃門徒為首之「岑穩僧伽」（即新約中使徒西門彼得）。

[3] 聖伯多祿與聖保祿

[4] Schwerin, Philip, How the Bishop of Rome Assumed the Title of "Vicar of Christ",頁3, "The idea of a primacy was not only foreign, but pagan to the early Church. As St. Cyprian had said a century and a half earlier, so St. John Chrysostom (d. 407) voiced the same, denying that the Church Universal had a visible head. The writings of the Church Fathers and the forthcoming Ecumenical Councils never speak of papal elections. Documents of the early church were never dated by a pope, and certainly the early Fathers never had to submit their private interpretations to the imprimatur of the Vatican."

[5] Schwerin, Philip, How the Bishop of Rome Assumed the Title of "Vicar of Christ",頁5, "Fourth Ecumenical Council...(r)uled that the bishops of Constantinople and Rome were equals, enjoying the "same" ecclesiastical honors (canon 28; Mansi 6, 1229). Pope Leo the Great (d.461) fully approved the canons of this council (Migne, P.L. 54, 1038 & 1143), that this "Holy, Great and Universal Council" simply addressed the bishop of Rome as "Archbishop Leo" (Migne, P.L. 54, 951)."

[6] Cyprian and the Bishops of Rome: Questions of Papal Primacy in the early church, Australian Catholic University, "After a thorough re-examination of Cyprian's treatises and letters, it is concluded that Cyprian often regarded the support of the Roman church as crucial for him to manage the affairs of his own church in Carthage and the other churches of North Africa, because Rome was a large, prestigious and influential church. However, Cyprian's disagreement with a number of Rome's positions reveals that he did not believe it had a jurisdictional primacy over churches outside its own prouincia."

[8] 唐健倫，《教會歷史（主後0-1400年）》，頁65-67

[9] Eckert, Harol H., The Specific Functions of the Church in the World （頁面存檔備份，存於網際網路檔案館）, p4

[10] WELS Topical Q&A:
Beginning of the Church

Responses to previous questions, "In fact there is no evidence that there even was a pope in the first century. Even Catholic historians recognize this as a historical fact...We honor Peter and in fact some of our churches are named after him, but he was not the first pope, nor was he Roman Catholic. If you read his first letter, you will see that he did not teach a Roman hierarchy, but that all Christians are royal priests. The same keys given to Peter in Matthew 16 are given to the whole church of believers in Matthew 18."

Use Of "Catholic" In The Creeds: "Contemporary Catholic theologians admit that there were no popes and not even one bishop of Rome in the first century."

New Pope, "Was Peter the first pope? There is no historical basis for saying that Peter was ever bishop of Rome in the sense of being the sole bishop (overseer, head pastor) in that city, let alone bishop of all bishops (pope) for the entire Church. The monarchial (sole reigning) bishop of Rome seems to have been Anicetus (154-165). In 170, Soter made a list showing the succession of bishops in Rome, starting with Linus as the first. He said that Peter and Paul exercised their apostolic authority in appointing Linus. Bear in mind that before Anicetus there was no monarchial (sole reigning) bishop in Rome, and so Soter's statement is not historically accurate. ...Was Peter the head of the early Christian Church? In Peter's generation there was no single leader, no centralized administration. Peter was an outstanding personality among the apostles and a natural leader wherever he happened to be. He was not, however, the head of the Church. The church to which the other churches looked for guidance in the first two generations was in Jerusalem, followed by the churches in Antioch and Ephesus. Around 400. Jerome wrote: 'If it is authority one is after, the world is greater than the city. Wherever there is a bishop, whether in Rome, Eugubium, Constantinople, Rhegium, or Alexandria, he has the same worth and priestly dignity. It is the power of riches and the humility of poverty that exalts or lowers him.' Around 500, Pope Gregory I objected to being called the 'universal bishop.' The first mention of a bishop as 'Vicar of Christ' is found in 'The Pseudo-Clementine Homily,' written about 150. The author was not referring to the bishop of Rome but to all catholic (not Roman Catholic) bishops. The first pope to use the title 'Vicar of Christ' for himself was Innocent III, around 1200."

Peter And The Keys, "Nothing in Scripture names Peter, who was an apostle and leader of the church, as the bishop of Rome or leader of the whole church. This is a false claim made by later bishops of Rome."

And On THIS ROCK I Will Build My Church..., "In the Greek "Peter (Greek: petros)" is masculine and "this rock (Greek: petra) is feminine. If Jesus really meant to say that Peter was the one on whom he would build his church, he would have made this a lot clearer if he had repeated the masculine form of the word so that this would refer to Peter's person. Another reason that the church is not built on Peter is evident when Jesus shortly after this has to rebuke Peter and call him "Satan (Mt 16:23). Peter was a weak, human being, subject to error--hardly the kind of foundation on which Jesus would build the church. And finally, and most important, just before this Peter had made the beautiful confession that embraces the two pillars of the Christian faith on which the church is built: 1) Jesus is God's Son; and 2) Jesus is the Christ, the one God sent to do everything necessary to save us from sin. These two truths, all of Scripture teaches us, are the foundation of the church. This is why Jesus uses the feminine to point to this confession which is the foundation of the church."

[10] Beginning of the Church

[11] Responses to previous questions, "In fact there is no evidence that there even was a pope in the first century. Even Catholic historians recognize this as a historical fact...We honor Peter and in fact some of our churches are named after him, but he was not the first pope, nor was he Roman Catholic. If you read his first letter, you will see that he did not teach a Roman hierarchy, but that all Christians are royal priests. The same keys given to Peter in Matthew 16 are given to the whole church of believers in Matthew 18."

[12] Use Of "Catholic" In The Creeds: "Contemporary Catholic theologians admit that there were no popes and not even one bishop of Rome in the first century."

[13] New Pope, "Was Peter the first pope? There is no historical basis for saying that Peter was ever bishop of Rome in the sense of being the sole bishop (overseer, head pastor) in that city, let alone bishop of all bishops (pope) for the entire Church. The monarchial (sole reigning) bishop of Rome seems to have been Anicetus (154-165). In 170, Soter made a list showing the succession of bishops in Rome, starting with Linus as the first. He said that Peter and Paul exercised their apostolic authority in appointing Linus. Bear in mind that before Anicetus there was no monarchial (sole reigning) bishop in Rome, and so Soter's statement is not historically accurate. ...Was Peter the head of the early Christian Church? In Peter's generation there was no single leader, no centralized administration. Peter was an outstanding personality among the apostles and a natural leader wherever he happened to be. He was not, however, the head of the Church. The church to which the other churches looked for guidance in the first two generations was in Jerusalem, followed by the churches in Antioch and Ephesus. Around 400. Jerome wrote: 'If it is authority one is after, the world is greater than the city. Wherever there is a bishop, whether in Rome, Eugubium, Constantinople, Rhegium, or Alexandria, he has the same worth and priestly dignity. It is the power of riches and the humility of poverty that exalts or lowers him.' Around 500, Pope Gregory I objected to being called the 'universal bishop.' The first mention of a bishop as 'Vicar of Christ' is found in 'The Pseudo-Clementine Homily,' written about 150. The author was not referring to the bishop of Rome but to all catholic (not Roman Catholic) bishops. The first pope to use the title 'Vicar of Christ' for himself was Innocent III, around 1200."

[14] Peter And The Keys, "Nothing in Scripture names Peter, who was an apostle and leader of the church, as the bishop of Rome or leader of the whole church. This is a false claim made by later bishops of Rome."

[15] And On THIS ROCK I Will Build My Church..., "In the Greek "Peter (Greek: petros)" is masculine and "this rock (Greek: petra) is feminine. If Jesus really meant to say that Peter was the one on whom he would build his church, he would have made this a lot clearer if he had repeated the masculine form of the word so that this would refer to Peter's person. Another reason that the church is not built on Peter is evident when Jesus shortly after this has to rebuke Peter and call him "Satan (Mt 16:23). Peter was a weak, human being, subject to error--hardly the kind of foundation on which Jesus would build the church. And finally, and most important, just before this Peter had made the beautiful confession that embraces the two pillars of the Christian faith on which the church is built: 1) Jesus is God's Son; and 2) Jesus is the Christ, the one God sent to do everything necessary to save us from sin. These two truths, all of Scripture teaches us, are the foundation of the church. This is why Jesus uses the feminine to point to this confession which is the foundation of the church."

[11] 《路加福音》22:54-62，「他們拿住耶穌，把他帶到大祭司的宅裡。彼得遠遠地跟著。他們在院子裡生了火，一同坐著，彼得也坐在他們中間。有一個使女看見彼得坐在火光裡，就定睛看他，說：『這個人素來也是同那人一夥的。』彼得卻不承認，說：『女子，我不認得他。』過了不多的時候，又有一個人看見他，說：『你也是他們一黨的。』彼得說：『你這個人！我不是。』約過了一小時，又有一個人極力地說：『他實在是同那人一夥的，因為他也是加利利人。』彼得說：『你這個人！我不曉得你說的是什麼！』正說話之間，雞就叫了。主轉過身來看彼得，彼得便想起主對他所說的話：『今日雞叫以先，你要三次不認我。』他就出去痛哭。」

[12] 鍾志邦，《普天註釋：約翰福音》，頁315

[13] 《新約及早期基督教文獻希臘文大詞典：中文版》(A Greek-English lexicon of the New Testament and other early Christian literature)，頁1233

[14] 《新約聖經》：
《約翰福音》1:42，「於是領他去見耶穌。耶穌看著他說：『你是約翰的兒子西門，你要稱為磯法。』（『磯法』翻出來就是『彼得』。）」

《哥林多前書》1:12，「我的意思就是，你們各人說『我是屬保羅的』、『我是屬亞波羅的』、『我是屬磯法的』、『我是屬基督的』。」

《哥林多前書》3:22，「或保羅，或亞波羅，或磯法，或世界，或生，或死，或現今的事，或將來的事，全是你們的」

《哥林多前書》9:5，「難道我們沒有權柄娶信主的姐妹為妻，帶著一同往來，彷彿其餘的使徒和主的弟兄並磯法一樣嗎？」

《哥林多前書》15:5，「並且顯給磯法看，然後顯給十二使徒看」

《加拉太書》2:9，「又知道所賜給我的恩典，那稱為教會柱石的雅各、磯法、約翰，就向我和巴拿巴用右手行相交之禮，叫我們往外邦人那裡去，他們往受割禮的人那裡去」

[20] 《約翰福音》1:42，「於是領他去見耶穌。耶穌看著他說：『你是約翰的兒子西門，你要稱為磯法。』（『磯法』翻出來就是『彼得』。）」

[21] 《哥林多前書》1:12，「我的意思就是，你們各人說『我是屬保羅的』、『我是屬亞波羅的』、『我是屬磯法的』、『我是屬基督的』。」

[22] 《哥林多前書》3:22，「或保羅，或亞波羅，或磯法，或世界，或生，或死，或現今的事，或將來的事，全是你們的」

[23] 《哥林多前書》9:5，「難道我們沒有權柄娶信主的姐妹為妻，帶著一同往來，彷彿其餘的使徒和主的弟兄並磯法一樣嗎？」

[24] 《哥林多前書》15:5，「並且顯給磯法看，然後顯給十二使徒看」

[25] 《加拉太書》2:9，「又知道所賜給我的恩典，那稱為教會柱石的雅各、磯法、約翰，就向我和巴拿巴用右手行相交之禮，叫我們往外邦人那裡去，他們往受割禮的人那裡去」

[THOTS-15] 14.0 ^14.1 ^14.2 Stark, D.T., Some Thoughts on Matthew 16:18

[16] 《新約及早期基督教文獻希臘文大詞典：中文版》(A Greek-English lexicon of the New Testament and other early Christian literature)，頁1232

[17] 《新約聖經》：
《彼得前書》二章4-9節，「主乃活石，固然是被人所棄的，卻是被神所揀選、所寶貴的。你們來到主面前，也就像活石，被建造成為靈宮，做聖潔的祭司，藉著耶穌基督奉獻神所悅納的靈祭。因為經上說：『看哪，我把所揀選、所寶貴的房角石（akrogōniaion）安放在錫安，信靠他的人必不至於羞愧。』所以，他在你們信的人就為寶貴；在那不信的人有話說：『匠人所棄的石頭，已做了房角的頭塊石頭』，又說：『做了絆腳的石頭、跌人的磐石（petra）。』他們既不順從，就在道理上絆跌；他們這樣絆跌也是預定的。唯有你們是被揀選的族類，是有君尊的祭司，是聖潔的國度，是屬神的子民，要叫你們宣揚那召你們出黑暗、入奇妙光明者的美德。」

《以弗所書》二章19-20節，「你們不再做外人和客旅，是與聖徒同國，是神家裡的人了。並且被建造在使徒（apostolōn）和先知（prophētōn）的根基上，有基督耶穌自己為房角石（akrogōniaiou）」

[29] 《彼得前書》二章4-9節，「主乃活石，固然是被人所棄的，卻是被神所揀選、所寶貴的。你們來到主面前，也就像活石，被建造成為靈宮，做聖潔的祭司，藉著耶穌基督奉獻神所悅納的靈祭。因為經上說：『看哪，我把所揀選、所寶貴的房角石（akrogōniaion）安放在錫安，信靠他的人必不至於羞愧。』所以，他在你們信的人就為寶貴；在那不信的人有話說：『匠人所棄的石頭，已做了房角的頭塊石頭』，又說：『做了絆腳的石頭、跌人的磐石（petra）。』他們既不順從，就在道理上絆跌；他們這樣絆跌也是預定的。唯有你們是被揀選的族類，是有君尊的祭司，是聖潔的國度，是屬神的子民，要叫你們宣揚那召你們出黑暗、入奇妙光明者的美德。」

[30] 《以弗所書》二章19-20節，「你們不再做外人和客旅，是與聖徒同國，是神家裡的人了。並且被建造在使徒（apostolōn）和先知（prophētōn）的根基上，有基督耶穌自己為房角石（akrogōniaiou）」

[QA-PeterEtc-18] WELS Topical Q&A:
Responses to previous questions, "The Catholic church damns the teaching of the Lutheran church because we do not accept the authority of the pope to make man-made laws that contradict the Bible. ... There is no biblical or historical evidence for the claims of the Roman Catholic church that Peter was the first pope. In fact there is no evidence that there even was a pope in the first century. Even Catholic historians recognize this as a historical fact. ... We honor Peter and in fact some of our churches are named after him, but he was not the first pope, nor was he Roman Catholic. If you read his first letter, you will see that he did not teach a Roman hierarchy, but that all Christians are royal priests. The same keys given to Peter in Matthew 16 are given to the whole church of believers in Matthew 18."

Peter the first pope?, "While the Roman Catholic Church might like to use Matthew 16:18 to support their belief that Peter was the first pope, those words say nothing of the sort. We actually find a play on words in Matthew 16:18. Peter's name in Greek is petros. It is a masculine noun. When Jesus said he was going to build his church 'on this rock', the word translated 'rock' is petra, a feminine noun. Petros refers to a rock, while petra has in mind a rocky cliff or ledge. The Greek makes it clear that Jesus spoke of building his church not on a person, but on a rock-solid confession of him as the Son of God and the promised Savior."

[32] Responses to previous questions, "The Catholic church damns the teaching of the Lutheran church because we do not accept the authority of the pope to make man-made laws that contradict the Bible. ... There is no biblical or historical evidence for the claims of the Roman Catholic church that Peter was the first pope. In fact there is no evidence that there even was a pope in the first century. Even Catholic historians recognize this as a historical fact. ... We honor Peter and in fact some of our churches are named after him, but he was not the first pope, nor was he Roman Catholic. If you read his first letter, you will see that he did not teach a Roman hierarchy, but that all Christians are royal priests. The same keys given to Peter in Matthew 16 are given to the whole church of believers in Matthew 18."

[33] Peter the first pope?, "While the Roman Catholic Church might like to use Matthew 16:18 to support their belief that Peter was the first pope, those words say nothing of the sort. We actually find a play on words in Matthew 16:18. Peter's name in Greek is petros. It is a masculine noun. When Jesus said he was going to build his church 'on this rock', the word translated 'rock' is petra, a feminine noun. Petros refers to a rock, while petra has in mind a rocky cliff or ledge. The Greek makes it clear that Jesus spoke of building his church not on a person, but on a rock-solid confession of him as the Son of God and the promised Savior."

[19] 《加拉太書》2:9：「又知道所賜給我的恩典、那稱為教會柱石的雅各、磯法、約翰、就向我和巴拿巴用右手行相交之禮、叫我們往外邦人那裡去、他們往受割禮的人那裡去。」

[20] 《加拉太書》二章12至14節：「可是，磯法到了安提阿的時候，因為他有該責備的地方，我就當面反對他。從雅各那裏來的人還沒有到以前，他和外族人一同吃飯；但他們來到了，他因為怕那些守割禮的人，就從外族人中退出來，和他們分開。其餘的猶太人也和他一同裝假，甚至連巴拿巴也受了影響，跟著他們裝假。但我一見他們所行的不合福音的真理，就當眾對磯法說：「你是猶太人，生活既然像外族人而不像猶太人，怎麼還勉強外族人跟隨猶太人的規矩呢？」

[21] 《彼得後書》三章15至16節：「要以我主長久忍耐為得救的因由，就如我們所親愛的兄弟保羅，照著所賜給他的智慧寫了信給你們。他一切的信上也都是講論這事。信中有些難明白的，那無學問、不堅固的人強解，如強解別的經書一樣，就自取沉淪。」

[22] City, Associated Press in Vatican. Vatican displays Saint Peter's bones for the first time. the Guardian. 2013-11-24 [2020-10-21]. （原始內容存檔於2022-05-10）（英語）.

[7] 曾有新教學者指出，羅馬主教的「首位」在早期教會曾被其他主教否定，^[4]直到中世紀才逐漸被接受。^[5]個別天主教學者亦持類似看法，參閱^[6]

[1]

[2]

[3]

[註 1]

[7]

[8]

[9]

[10]

[11]

[12]

[13]

[14]

[15]

[16]

[17]

[18]

[19]

[20]

[21]

[4]

[5]

[6]

閱論編天主教會歷任教宗
教宗列表封聖者（英語：List of canonised popes）教宗名號教宗就職（英語：Papal inauguration）教宗辭職榮休教宗（英語：Pope emeritus）當選教宗德範雷定二世對立教宗教宗冢墓現存非現存（英語：List of non-extant papal tombs）教宗歷史（英語：History of the papacy）
1至4世紀	彼得理諾克雷克萊孟一世立德歷山一世西斯篤一世福祿伊琪庇護一世啟德沙德義祿維篤一世則斐琳加理多一世烏爾巴諾一世彭謙安塞羅法比盎科爾乃略路爵一世斯德望一世西斯篤二世狄約尼削斐理斯一世恩狄加猶瑪策林瑪策祿一世歐瑟比美基德西爾維斯特一世馬爾谷儒略一世利伯略達瑪穌一世西里修亞納大削一世
5至8世紀	依諾增爵一世佐西波尼法爵一世策肋定一世西斯篤三世良一世希拉略辛普利修斐理斯三世哲拉旭一世亞納大削二世西瑪克何彌若望一世斐理斯四世波尼法爵二世若望二世亞加一世維理維吉呂柏拉奇一世若望三世本篤一世柏拉奇二世額我略一世沙彬波尼法爵三世波尼法爵四世德吾一世波尼法爵五世和諾理一世思偉若望四世戴多祿一世瑪定一世安日納一世維達德吾二世杜努佳德良二世本篤二世若望五世郭諾色爾爵一世若望六世若望七世西西諾君士坦丁額我略二世額我略三世聖匝加斯德望二世保祿一世斯德望三世哈德良一世良三世
9至12世紀	斯德望四世巴斯加一世安日納二世華倫亭額我略四世色爾爵二世良四世本篤三世尼各老一世亞德二世若望八世瑪理諾一世哈德良三世斯德望五世福慕波尼法爵六世斯德望六世羅基戴多祿二世若望九世本篤四世良五世色爾爵三世亞納大削三世蘭鐸若望十世良六世斯德望七世若望十一世良七世斯德望八世瑪理諾二世亞加二世若望十二世本篤五世良八世若望十三世本篤六世本篤七世若望十四世若望十五世額我略五世思維二世若望十七世若望十八世思齊四世本篤八世若望十九世本篤九世思維三世額我略六世克勉二世達瑪穌二世良九世維篤二世斯德望九世尼各老二世歷山二世額我略七世維篤三世烏爾巴諾二世巴斯加二世傑拉二世嘉禮二世何諾二世依諾增爵二世雷定二世路爵二世恩仁三世亞納大削四世亞德四世歷山三世路爵三世烏爾巴諾三世額我略八世克勉三世雷定三世依諾增爵三世
13至16世紀	何諾三世額我略九世策肋定四世依諾增爵四世歷山四世烏爾巴諾四世克勉四世額我略十世依諾增爵五世哈德良五世若望二十一世尼各老三世瑪定四世何諾四世尼各老四世雷定五世博義八世本篤十一世克勉五世若望二十二世本篤十二世克勉六世依諾增爵六世烏爾巴諾五世額我略十一世烏爾巴諾六世博義九世依諾增爵七世額我略十二世瑪定五世恩仁四世尼各老五世嘉禮三世庇護二世保祿二世思道四世依諾增爵八世亞歷山大六世庇護三世儒略二世良十世哈德良六世克勉七世保祿三世儒略三世才祿二世保祿四世庇護四世庇護五世額我略十三世思道五世烏爾巴諾七世額我略十四世依諾增爵九世克勉八世
17至20世紀	良十一世保祿五世額我略十五世烏爾巴諾八世依諾增爵十世歷山七世克勉九世克勉十世依諾增爵十一世歷山八世依諾增爵十二世克勉十一世依諾增爵十三世本篤十三世克勉十二世本篤十四世克勉十三世克勉十四世庇護六世庇護七世良十二世庇護八世額我略十六世庇護九世良十三世庇護十世本篤十五世庇護十一世庇護十二世若望二十三世保祿六世若望保祿一世若望保祿二世
21世紀至今	本篤十六世方濟各良十四世
分類天主教主題

閱論編天主教會歷史
綜述	基督教歷史天主教會史（英語：History of the Catholic Church）天主教會年表（英語：Timeline of the Catholic Church）教宗歷史（英語：History of the Papacy）羅馬教廷歷史（英語：History of the Roman Curia）羅馬天主教藝術（英語：Art in Roman Catholicism）天主教會在文明中的作用（英語：Role of the Catholic Church in civilization）大公會議公教大公會議（英語：Catholic Ecumenical Councils）天主教會聖統制修道制度天主教修會聖座教宗國（752年－1870年）梵蒂岡
初期教會	耶穌十二宗徒聖伯多祿宗徒聖保祿宗徒聖斯德望聖若望宗徒萬國福傳耶路撒冷會議宗徒時代宗徒教父安條克的依納爵依勒內教宗維篤一世特爾都良
君士坦丁大帝至教宗額我略一世	君士坦丁一世和基督教亞略主義拉特朗大殿建成第一次尼西亞公會議教宗西爾維斯特一世第一次君士坦丁堡公會議聖經正典哲羅姆聖經拉丁通俗譯本厄弗所公會議迦克墩公會議努西亞的本篤第二次君士坦丁堡公會議教宗額我略一世額我略聖詠
中世紀前期	第三次君士坦丁堡公會議聖波尼法爵聖像破壞運動第二次尼西亞公會議查理大帝教宗良三世第四次君士坦丁堡公會議東西教會大分裂
中世紀中期	烏爾巴諾二世敘任權鬥爭教宗訓令卡諾莎之行自由憲章沃爾姆斯宗教協定十字軍東征（1096年－1291年）收復失地運動（718年－1492年）第一次拉特朗公會議第二次拉特朗公會議第三次拉特朗公會議教宗諾森三世拉丁帝國（1204年－1261年）亞西西的聖方濟各第四次拉特朗公會議宗教裁判所第一次里昂公會議第二次里昂公會議明谷的聖伯爾納鐸托馬斯·阿奎那
中世紀後期	教宗博義八世天主教會大分裂（1378年－1417年）亞維農教廷教宗克勉五世維埃納公會議聖殿騎士團瑟納的聖加大利納康士坦斯大公會議佛羅倫斯大公會議教宗亞歷山大六世第五次拉特朗公會議
宗教改革和反宗教改革	馬丁·路德《九十五條論綱》（1517年）《博洛尼亞條約（英語：Concordat of Bologna）》羅馬之劫英格蘭宗教改革托馬斯·莫爾若望·費舍爾教宗良十世耶穌會依納爵·羅耀拉方濟·沙勿略解散修道院行動（英語：Dissolution of the Monasteries）脫利騰會議教宗庇護五世脫利騰彌撒教宗額我略十三世公曆澳門教區亞維拉的德蘭十字若望斐理伯·內利（英語：Philip Neri）羅伯·白敏
巴洛克時期至法國大革命	教宗依諾增爵十一世教宗本篤十四世鎮壓耶穌會（英語：Suppression of the Society of Jesus）反教權主義教宗庇護六世島原教案《南特敕令》法國大革命時期去基督教運動
修道制度及修會	本篤會克呂尼改革耶穌會（1534年－）
教育和科學	教會大學中世紀耶穌會（1534年－）
近代傳教事業	耶穌會在華會士聖方濟·沙勿略（1506年－1552年）利瑪竇神父（1552年－1610年）明朝聖教三柱石徐光啟中國禮儀之爭
19世紀	教宗庇護七世《1801年教務專約》教宗庇護九世梵蒂岡囚徒（1870年－1929年）法國拉撒勒德村聖母顯現事件（英語：Our Lady of La Salette）（1846年）確立「聖母無染原罪」信理（1854年）法國露德聖母顯現事件（1858年）梵蒂岡第一屆大公會議（1869年－1870年）確立「教宗無誤權柄」信理（英語：Infallibility of the Church）教宗良十三世奉獻於耶穌聖心（英語：Prayer of Consecration to the Sacred Heart）聖心瑪利修女（英語：Mary of the Divine Heart）《新事》通諭（1891年）
20世紀	教宗庇護十世葡萄牙法蒂瑪聖母顯現事件（1917年）三個秘密教宗庇護十一世《拉特朗條約》梵蒂岡城國成立救主慈悲敬禮（英語：Divine Mercy (Catholic devotion)）（傅天娜修女）教宗庇護十二世對天主教會的迫害與庇護十二世（英語：Persecutions of the Catholic Church and Pius XII）奉獻於聖母無玷聖心（英語：Pope Pius XII Consecration to the Immaculate Heart of Mary）（1942年）確立「聖母升天」信理（1950年）教宗若望二十三世通諭梵蒂岡第二屆大公會議（1962年－1965年）紐曼樞機孔漢思神父解放神學教宗保祿六世教宗若望保祿一世猝死（1978年）教宗若望保祿二世世界青年日創立
21世紀以來	性侵害案例美國教宗本篤十六世 2013年辭職教宗方濟各教宗若望二十三世與教宗若望保祿二世封聖（2014年）本篤十六世之死及葬禮（2022年）祈求信任宣言（2023年）方濟各之死及葬禮葬禮貴賓名單（2025年）教宗良十四世
各地天主教史	中國教區四川河北法國教區德國愛爾蘭母嬰之家醜聞義大利日本教區韓國墨西哥西班牙教區台灣美國教區
相關主題	基督教主題聖人主題天主教主題教宗主題 Fiducia supplicans
天主教主題

閱論編教宗相關
組織	天主教會聖統制聖座法律地位羅馬教廷部會（英語：Dicastery）國務院國務樞機卿外交羅馬教區羅馬主教羅馬代理主教梵蒂岡城代理主教（英語：Vicar General for Vatican City）樞機團樞機梵蒂岡城國宗座梵蒂岡城國委員會主席宗座瑞士近衛隊梵蒂岡警衛隊	教宗及聖座紋章
理論	宗徒傳承宗徒長聖伯多祿教宗至上論教宗首席權（英語：Papal primacy）教宗無誤權柄神權訓誨（英語：Magisterium）聖化治理（英語：Episcopal polity）
列表	歷任教宗在位時間最長教宗在位時間最短教宗教宗名號對立教宗現存墓葬
人事	教宗選舉一致歡呼 Habemus Papam 宗座出缺教宗辭職教宗葬禮
行事	教宗就職教宗加冕禮（英語：Papal coronation）教宗彌撒（英語：Papal Mass）《三鐘經》教宗出訪（英語：Papal travel）
標誌	教宗牧徽教宗權杖教宗頭銜（英語：Papal titles）《教宗進行曲》
服飾	漁人權戒絨帽披肩（英語：Cope）聖扇主教冠肩衣朝聖者披肩披帶小瓜帽三重冕
建築	宗座宮宗座聖殿列表宗座華蓋宗座鈴特級宗座聖殿拉特朗聖若望大殿聖伯多祿大殿城外聖保祿大殿聖母大殿聖伯多祿廣場西斯汀小堂岡道爾夫堡夏日別墅
交通	御轎座駕
文書	宗座憲令訓諭通諭宗座勸諭（英語：Apostolic exhortation）教會信函（英語：Ecclesiastical letter）自動手諭《宗座公報》
歷史	聖座外交丕平獻土教宗國教宗國軍亞維農之囚 1527年羅馬之劫羅馬問題梵蒂岡之囚《拉特朗條約》
爭議	君士坦丁獻土教宗若望序號教宗訓令會議至上主義宗座缺出論宗座缺權論
傳說	教宗預言法蒂瑪的三個秘密女教宗瓊安
頭銜（英語：Papal titles）	普世教會最高教長基督在世之代表（英語：Vicar of Christ）天主眾僕之僕
分類:教宗

閱論編天主教聖人（英語：List of Catholic saints）
聖母瑪利亞	天主之母無染原罪卒世童貞聖母升天聖母顯現瓜達露佩聖母勞斯聖母（英語：Our Lady of Laus）聖母顯靈聖牌（英語：Miraculous Medal）露德聖母花地瑪聖母瑪利亞的稱號
宗徒	安德肋巴爾納伯巴爾多祿茂次雅各伯長雅各伯若望達陡瑪竇瑪弟亞保祿伯多祿斐理伯西滿多默
總領天使	加俾額爾彌額爾辣法額爾
精修聖人	亞諾多列（英語：Anatolius of Laodicea）宣信者聖哈里同（英語：Chariton the Confessor）愛德華宣信者馬克西姆辛拿大的彌額爾（英語：Michael of Synnada）彭諾許（英語：Paphnutius of Thebes）君士坦丁堡的保祿一世（英語：Paul I of Constantinople）撒羅尼（英語：Salonius）戴法納
門徒	阿頗羅瑪利亞瑪達肋納阿桂拉和普黎史拉西拉聖斯德望弟茂德弟鐸七十門徒
教會聖師	額我略一世盎博羅削奧斯定熱羅尼莫金口聖若望巴西略額我略·納齊盎亞大納削亞歷山大的濟利祿耶路撒冷的濟利祿若望·達瑪森伯達愛弗冷多默·阿奎那文都辣安色莫依西多祿伯多祿金言（英語：Peter Chrysologus）良一世伯多祿·達彌盎伯爾納多依拉略亞爾豐索方濟各·撒肋爵伯多祿·加尼削（英語：Peter Canisius）十字聖若望羅伯·白敏大亞伯爾安多尼炳德西（英語：Lawrence of Brindisi）大德肋撒加大利納小德肋撒若望·亞維拉（英語：John of Ávila）賀德佳·馮賓根納雷科的聖額我略
四聖史	瑪竇馬爾谷路加若望
教父	亞歷山大一世耶路撒冷的亞歷山大（英語：Alexander of Jerusalem）盎博羅削老底嘉的亞納多留斯（英語：Anatolius of Laodicea）亞大納削奧斯定亞爾的凱撒（英語：Caesarius of Arles）該猶迦帕多家教父克萊曼特克萊孟一世居普良亞歷山大的濟利祿耶路撒冷的濟利祿達瑪穌一世沙漠教父（英語：Desert Fathers）沙漠教母（英語：Desert Mothers）亞歷山大的狄奧尼修斯科林斯的狄奧尼修斯（英語：Dionysius, Bishop of Corinth）狄約尼削愛弗冷伊比凡尼奧斯（英語：Epiphanius of Salamis）路西比的富爾福德（英語：Fulgentius of Ruspe）額我略一世額我略·納齊盎尼撒的貴格利依拉略聖希玻里安提約基亞的依納爵依勒內依西多祿熱羅尼莫若望一世大馬士革的聖若望宣信者馬克西姆薩迪斯的利托（英語：Melito of Sardis）雅典的庫雅德拉德斯（英語：Quadratus of Athens）帕皮亞伯多祿·金言（英語：Peter Chrysologus）坡旅甲安條克的狄奧菲魯斯普圖伊的維多利諾斯萊蘭的文森特（英語：Vincent of Lérins）則斐琳
殉教者（英語：Christian martyrs）	加拿大殉教者（英語：Canadian Martyrs）加多森會殉教者（英語：Carthusian Martyrs）英格蘭和威爾斯四十殉教者（英語：Forty Martyrs of England and Wales）四加冕殉教者（英語：Four Crowned Martyrs）偉大殉教者（英語：Great martyr）諸聖嬰孩愛爾蘭天主教殉教者（英語：Irish Catholic Martyrs）聖女貞德呂貝克殉道士韓國殉道聖人殉教史（英語：Martyrology）阿爾巴尼亞殉教者（英語：Martyrs of Albania）中華殉道聖人日本殉教者（英語：Martyrs of Japan）寮國殉教者（英語：Martyrs of Laos）納塔爾殉教者（英語：Martyrs of Natal）奧特朗托殉教者（英語：Martyrs of Otranto）西班牙內戰中的殉教者（英語：Martyrs of the Spanish Civil War）馬克西莫·柯爾貝聖婦伯爾都亞、聖婦斐利琪及其同伴（英語：Passion of Saint Perpetua, Saint Felicitas, and their Companions）基督戰爭的殉教者（英語：Saints of the Cristero War）聖斯德望欽博特三殉教者（英語：Three Martyrs of Chimbote）烏干達殉教者（英語：Uganda Martyrs）越南殉道聖人
以色列先祖	亞當亞伯爾亞巴郎依撒格雅各伯若瑟若瑟（耶穌養父）達味諾厄撒羅滿四母親（英語：Patriarchs (Bible)#Matriarchs）
教宗	德吾一世德吾二世哈德良三世教宗亞加一世佳德亞歷山大一世克雷亞納大削一世啟德安塞羅本篤二世波尼法爵一世波尼法爵一世加猶加理多一世策肋定一世雷定五世克萊孟一世科爾乃略達瑪穌一世狄約尼削義祿安日納一世歐瑟比恩狄立德法比盎斐理斯一世斐理斯三世斐理斯四世哲拉旭一世額我略一世額我略二世額我略三世額我略七世希拉略何彌伊琪依諾增爵一世若望一世若望二十三世若望保祿二世儒略一世良一世良二世良三世良四世良九世理諾路爵一世瑪策林瑪策祿一世馬爾谷瑪爾定一世美基德尼各老一世巴斯加一世保祿一世保祿六世伯多祿庇護一世庇護五世庇護十世彭謙色爾爵一世維理辛普利修西里修西斯篤一世西斯篤二世西斯篤三世沙德斯德望一世斯德望四世西爾維斯特一世西瑪克福祿烏爾巴諾一世維篤一世維達匝加則斐琳佐西
聖經中的先知	阿加波亞毛斯女先知亞納乃黎雅兒子巴路克（英語：Baruch ben Neriah）達味提比拉登的達魯阿（英語：Dalua of Tibradden）厄里亞厄則克耳哈巴谷（英語：Habakkuk）哈蓋歐瑟亞依撒意亞耶肋米亞約伯岳厄爾聖若翰洗者約納巴爾撒巴的猶達（英語：Judas Barsabbas）瑪拉基亞默基瑟德米該亞梅瑟納鴻（英語：Nahum）亞北底亞（英語：Obadiah）撒慕爾兄弟七人與他們的母親（英語：Woman with seven sons）西默盎（英語：Simeon (Gospel of Luke)）匝加利亞（先知）匝加利亞（司祭）（英語：Zechariah (New Testament figure)）索福尼亞
童貞女（英語：Virgin (title)）	亞加大依搦斯伯爾納德畢哲則濟利亞加辣梅里達的歐拉利亞（英語：Eulalia of Mérida）尤菲米婭（英語：Euphemia）日南斐法嘉德麗·德卡薇達（英語：Kateri Tekakwitha）路濟亞瑪利亞·高蘭蒂加爾各答的德肋撒修女耶穌的納西薩（英語：Narcisa de Jesús）羅撒（英語：Rose of Lima）
天主教主題