Acts 15, a number of factors point to Peter actually being both the leader at the council and the leader of the early Church. First, there is the manner in which his speech begins and ends. By standing up to speak after the debate had subsided, Peter made an emphatic physical gesture affirming his authority and centrality. The silence afterwards indicated the finality of what Peter had just said; no one disputes either his speech or his right to make it. In fact, the witness of Paul and Barnabas, along with James’s speech, only reinforce and agree with what Peter says.
Paul, Barnabas, and James all reinforced and agreed with Peter’s declaration, albeit in different ways. The first two related “the signs and wonders God” had been working “among the Gentiles” (v. 12). James pointed first to the words of Peter and then to the Prophets (vs. 14-15). Those who claim James’s speech was the definitive one point to the language in verse 19 (“Therefore it is my judgement . . .”) as evidence for James’s primacy. Yet James is simply suggesting a way of implementing what Peter had already definitively expressed. “Peter speaks as the head and spokesman of the apostolic Church,” state Scott Hahn and Curtis Mitch in the Ignatius Catholic Study Bible, “He formulates a doctrinal judgment about the means of salvation, whereas James takes the floor after him to suggest a pastoral plan for inculturating the gospel in mixed communities where Jewish and Gentile believers live side by side (15:13-21)” (232).
Secondly, few non-Catholic commentators seem to notice the striking wording Peter used in his speech. If he was only a witness, wouldn’t he have appealed only to his experience? But while Peter did focus on his experience, the main object of his speech was God: “God made a choice among you, that by my mouth . . .”; “And God . . . bore witness to them, giving them the Holy Spirit”; “He made no distinction”; and “why therefore do you put God to the test?” (vs. 7-10). It is readily apparent that Peter was quite comfortable in being a spokesman for God. Even James seems to take this for granted by stating, “Simeon has related how God first concerned himself . . .” (v. 14). There is an immediacy to Peter’s relating of God’s work which is noticeably absent from James’s speech.
Was James the Real Leader of the Early Church? | Catholic Answers
(Rom. 15:20) doesn't speak of Peter or any certain person at all. Paul is telling the Romans one of the reasons he had not come to them.
He says he doesn't want to build on another man's foundation. If he was referring to a collective he would have said so. Apostles are foundations of the Church. Ephesians 2:20.
He then explains in the next few verses why now he can come to them. (Rom. 15:21-23) "But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand. For which cause also I have been much hindered from coming to you. But now having no more place in these parts, and having a great desire these many years to come unto you;" No pope Peter here.
How does Paul quoting the OT prove Peter was not in Rome? Is Paul banned from visiting other cities because there are Apostles in them? If that's the case, why would Paul go to Jerusalem before going to Rome?
They ran to the tomb and John got there first. Why did he wait for Peter to enter first?
How many times do I need to go over this? He went to see St. Peter in Jerusalem for fifteen days in order to be confirmed in his calling (Galatians 1:18, 2:2)
Galatians 2:2 I went up in response to a revelation. Then I laid before them (though only in a private meeting with the acknowledged leaders) the gospel that I proclaim among the Gentiles, in order to make sure that I was not running, or had not run, in vain.
Paul has a superior revelation to visit inferior Peter who validates Paul's gospel??? Has it occurred to you yet that Paul's divine callings does not mean that Peter's authority is inferior? And where in the Bible is Paul's divine callings ever pitted against Church authority? Here is a clue:
NOWHERE. It's a false man made Protestant tradition.