The Church Jesus Built: Tracing the Historical Roots of Catholicism by Jeff Callaway

The Church Jesus Built: Tracing the Historical Roots of Catholicism

by Jeff Callaway

Texas Outlaw Poet

A 2,000-year examination of whether the Catholic Church truly began with Christ Himself.

The Claim, Plainly Stated

The Catholic Church teaches that it was founded directly by Jesus Christ. The claim is simple but sweeping: Jesus established a visible Church, endowed it with authority and leadership, and that same institution continues today through apostolic succession.

Catholic doctrine cites Matthew 16:18–19 — “You are Peter, and on this rock I will build my Church” — as the foundational moment. The Church interprets this passage as Christ creating an enduring institution, not merely a spiritual movement. The Encyclopedia Britannica summarizes this view succinctly: “The Roman Catholic Church traces its origins back to Jesus Christ and his disciples in the 1st century CE.”

The term Catholic (from the Greek katholikos, meaning “universal”) appears early in Christian history. Ignatius of Antioch, writing around 107 AD, used it naturally, as if his readers already recognized the Church by that name: “Where the bishop is, there let the people be; just as where Jesus Christ is, there is the Catholic Church.”

At the core of Catholic teaching stands apostolic succession—the belief that the bishops of the Church directly succeed the apostles, and that the bishop of Rome, as successor to Peter, carries a unique pastoral authority. Through this unbroken chain of leadership, the Church claims historical and spiritual continuity with the community Jesus Himself began.

The Historical Evidence

To assess the claim, the evidence must be traced step by step—from Jesus’ ministry through the early centuries of Christian organization.

1. Jesus’ Ministry and the Founding of a Community

From the Gospel accounts, Jesus gathered disciples, taught them, and commissioned them to preach in His name. He appointed twelve apostles, symbolically mirroring the twelve tribes of Israel, signifying a new covenant community.

In Matthew 16:18–19, He singles out Peter (“Petros”) as the “rock” upon which the Church would be built and promises to give him “the keys of the kingdom of heaven.” After the Resurrection, Jesus commands His apostles to “go and make disciples of all nations” (Matthew 28:19–20).

These moments form the foundation of the argument that Jesus intended to establish a structured, enduring community—not merely a loose association of followers.

2. The Early Christian Communities

The Acts of the Apostles describes how this community took root after Jesus’ ascension. The apostles gathered in Jerusalem, preached publicly, baptized converts, and appointed leaders. By the end of the first century, local Christian communities had begun organizing under bishops (episkopoi), presbyters, and deacons.

Documents from this period confirm the presence of hierarchy and shared faith across regions. Ignatius of Antioch’s letters (c. 107 AD) show a developed ecclesiology—one bishop per community, assisted by presbyters and deacons, emphasizing unity under the bishop as representative of Christ.

It is here that the term “Catholic Church” emerges as a label for the one, universal body of believers. The early Church understood itself not as a collection of independent sects but as a single, unified institution bound by faith, sacraments, and authority.

3. Continuity and the Roman See

A central pillar of the Catholic claim is that Peter, the chief apostle, went to Rome, led the community there, and was martyred. His successors—the bishops of Rome—became the focal point of unity among Christians.

The notion of apostolic succession developed as the mechanism by which the Church maintained doctrinal integrity. The succession lists preserved by early Church historians like Irenaeus (writing in the 2nd century) trace the bishops of Rome directly back to Peter.

Historically, scholars acknowledge that the office of a single bishop governing the Roman Church became clearly defined by the mid-2nd century. Even critics of papal claims admit that Rome’s influence as the center of Christian teaching was well established by that time.

4. Witness of the Early Church Fathers

While Scripture provides the foundation, the writings of the early Church Fathers reveal how the first generations of Christians understood and lived the faith handed down by the apostles. Their testimonies show a Church already conscious of hierarchy, unity, and a visible, authoritative structure — the same characteristics the Catholic Church claims as its inheritance.

Clement of Rome (c. 96 AD)

Writing from Rome to the Corinthians, Clement — likely ordained by Peter himself — intervenes in a dispute over the removal of local presbyters. His letter assumes a universal moral authority and appeals to apostolic succession as the norm:

“Our apostles knew through our Lord Jesus Christ that there would be strife for the office of bishop. For this reason… they appointed the first fruits of their labors, having proved them by the Spirit, to be bishops and deacons.”

Clement’s tone is decisive, not advisory. He writes from Rome as though his word carried binding weight across the sea — a striking early example of Roman primacy in action.

Ignatius of Antioch (c. 107 AD)

En route to his martyrdom, Ignatius wrote seven letters that depict a Church already structured under bishops, presbyters, and deacons — not a loose federation of believers. His exhortation is unmistakably Catholic in both language and vision:

“Where the bishop is, there let the people be; just as where Jesus Christ is, there is the Catholic Church.”

Ignatius’ casual use of “Catholic” — meaning universal — shows that by the early second century, the term already identified the one, united body of Christ’s followers.

Irenaeus of Lyons (c. 180 AD)

A student of Polycarp, who was a disciple of John the Apostle, Irenaeus grounded orthodoxy in succession from the apostles. In Against Heresies he writes:

“It is within the power of all to trace the succession of the bishops to the very apostles… The blessed apostles, having founded and built up the Church, committed into the hands of Linus the office of the episcopate.”

He lists Rome’s bishops in continuous line from Peter and Paul, arguing that the true faith can be known by communion with this apostolic See — a cornerstone of Catholic self-understanding.

Tertullian (c. 200 AD)

Though he later veered toward Montanism, Tertullian’s early writings confirm the same framework:

“If you would exercise curiosity, go through the apostolic churches, where the very chairs of the apostles still preside over their own places.”

The image of “chairs of the apostles” conveys a literal continuity of office, not just a symbolic remembrance.

Eusebius of Caesarea (c. 325 AD)

As the first great historian of Christianity, Eusebius compiled the Ecclesiastical History, preserving succession lists and documenting the Church’s spread. He affirms Peter and Paul as the founders of the Roman Church and records a direct line of bishops leading to his own time. His work demonstrates that by the early fourth century, the idea of apostolic continuity was not an invention but a long-acknowledged fact.

Augustine of Hippo (c. 400 AD)

Augustine viewed unity with the Catholic Church as a hallmark of truth:

“The succession of priests keeps me in the Church, beginning from the very seat of the Apostle Peter, to whom the Lord, after His resurrection, entrusted the feeding of His sheep.”

For Augustine, apostolic succession was not merely administrative — it was sacramental proof that the same Church Christ founded still taught, baptized, and sanctified in his own day.

Together, these witnesses paint a coherent picture: within a century of the apostles, the Church already recognized itself as universal, episcopal, and anchored in the authority of the Roman See. The “Catholic” identity was not a later political construction but an inherited consciousness of belonging to one, visible Church tracing its roots to Christ and His apostles.

5. Archaeology and Material Culture

When written sources grow silent or fragmentary, the earth itself bears witness. The stones, symbols, and artifacts of early Christianity reveal a faith already conscious of its identity, hierarchy, and continuity with apostolic times. Archaeology does not replace the written record; it confirms it.

The Catacombs of Rome

Beneath the streets of Rome stretch miles of catacombs, carved by Christians from the second to fourth centuries. These tunnels served as burial sites, chapels, and secret meeting places during periods of persecution.

The walls bear inscriptions such as Petros eni (“Peter is here”) and early images of the Good Shepherd, the Eucharistic fish, and the Chi-Rho. These symbols show continuity of doctrine — the belief in Christ’s divinity, the Eucharist, and the resurrection of the body — long before Christianity became legal.

The consistency of these symbols across centuries demonstrates a unified theology and self-understanding, not an evolving sectarian experiment.

The Tomb of Peter

Excavations beneath St. Peter’s Basilica in the 1940s uncovered a complex of first-century graves centered on a structure marked Petros eni. Human remains within a niche were wrapped in purple and gold cloth, suggesting early veneration.

While absolute proof remains debated, the evidence aligns with the long-standing tradition that Peter was buried on Vatican Hill. For the Catholic Church, this continuity of sacred space — from the fisherman’s grave to the basilica above — embodies the living chain of apostolic succession.

Early Church Buildings and House Churches

Archaeological digs across the Roman world — notably at Dura-Europos in Syria (dated c. 230 AD) — reveal house churches converted for worship, complete with baptismal fonts and painted icons of Christ the Good Shepherd.

These spaces reflect a faith that was already liturgical and sacramental, centered on communal worship and baptism, not merely private belief. The presence of a designated Eucharistic room and altar points to an organized clerical structure serving a gathered people.

Inscriptions and Epitaphs

Christian epitaphs found across the Mediterranean bear striking uniformity: references to bishops, deacons, presbyters, and martyrs, inscribed with prayers for the dead and invocations of Christ. Phrases like in pace Christi (“in the peace of Christ”) and martyr fidelis (“faithful martyr”) testify to a shared vocabulary of faith and authority.

Some inscriptions even record succession lines: “Here rests X, bishop of this Church, third from the apostles.” Such stones are silent witnesses to an unbroken understanding of episcopal office.

Relics and the Cult of Saints

From the second century onward, Christians preserved and venerated the relics of martyrs. The practice is evidenced by the tomb of Polycarp, the remains of Cyprian, and the construction of shrines above martyr graves.

Far from superstition, this reverence illustrates an early theology of the communion of saints — the belief that the faithful on earth are spiritually united with the holy dead in Christ. The continuity of this practice into modern Catholicism shows how material devotion anchored faith in tangible history.

The Continuity in Stone and Symbol

Together, these artifacts form an unbroken archaeological chorus affirming what written texts proclaim: that from its earliest centuries, the Church saw itself as a visible, enduring institution.

Even where records fail, the catacombs, basilicas, inscriptions, and relics speak. They testify that the faith of the early Christians — hierarchical, sacramental, and universal — is the same faith the Catholic Church professes today.

The Core Theological Structure

Catholicism’s argument is not only historical but theological, built around key concepts derived from Scripture and tradition.

Authority and the Keys

In Catholic interpretation, Jesus’ words to Peter—granting him “the keys of the kingdom”—are more than symbolic. They represent a transfer of real governing authority over the community of believers. This “Petrine office,” handed down through his successors, becomes the basis for papal primacy.

Apostolic Succession

Through the laying on of hands, each generation of bishops inherits both the spiritual authority and doctrinal responsibility of the apostles. This chain of continuity—called apostolic succession—is considered essential for maintaining the Church’s unity and authenticity.

Visibility and Unity

The Catholic Church insists that Christ’s Church is not merely spiritual or invisible but visible and organized. Unity under legitimate authority is seen as intrinsic to its divine foundation. This principle is captured in the early formula: “Where Christ is, there is the Catholic Church.”

Sacramental Mission

The Church’s identity is also tied to its sacraments. Catholic teaching holds that Christ Himself instituted all seven sacraments, entrusting them to the Church as tangible signs of grace and continuity.

Points of Dispute

No serious historian denies the existence of an organized Christian Church in the first and second centuries. The debate lies in how closely that Church can be identified with what is now called the Catholic Church.

The “Constantine Myth”

A popular misconception is that the Catholic Church was “founded” by Emperor Constantine in the 4th century. In fact, Christianity was thriving long before Constantine’s conversion. The Edict of Milan in 313 AD legalized Christianity; it did not invent it. The institutional Church had already held councils, developed creeds, and established episcopal governance.

Development Over Time

Historians note that many features of modern Catholicism—papal titles, canon law, and the full doctrinal system—evolved gradually. Yet this evolution does not necessarily undermine the claim of origin. As with any ancient institution, organic growth was part of its endurance.

Peter and Rome

Evidence for Peter’s presence and martyrdom in Rome is strong but not exhaustive. Archaeological and textual evidence aligns with tradition, though some details remain debated. What is clear is that the Roman community held a unique prestige among early Christians, even before the formal papacy emerged.

Protestant and Other Christian Views

Many non-Catholic traditions accept that Jesus founded a Church but argue that the institutional Catholic Church diverged from His intent. They emphasize a spiritual rather than hierarchical model, grounded solely in Scripture. This interpretation rejects papal authority and questions whether early Church structures were divinely mandated or historically developed.

Mapping the Catholic Narrative Step by Step

1. Jesus establishes the Twelve — He calls and commissions His apostles with authority to teach, heal, and baptize.

2. Peter’s unique role — Christ designates Peter as the rock and gives him the keys, establishing visible leadership.

3. The apostolic Church — After Pentecost, the apostles govern the Church, preach, and appoint successors.

4. Emergence of structure — Local churches form under bishops and presbyters. Unity centers on apostolic teaching.

5. Peter and Rome — Peter leads in Rome; his martyrdom there cements its spiritual significance.

6. Apostolic succession — The bishops of Rome inherit Peter’s pastoral office; succession lists preserve legitimacy.

7. Councils and creeds — As heresies arise, councils (like Nicaea, 325 AD) define doctrine and strengthen institutional identity.

8. Universal mission — The Church expands globally, maintaining unity under Rome.

9. Continuity to present day — The Catholic Church identifies itself as the same body Christ established, preserved through teaching, sacraments, and succession.

Where the Historical Record Meets Interpretation

Even the most cautious secular historians agree that Christianity emerged as a unified, hierarchical movement in the first century. The question becomes one of definition: when Catholics say “founded by Jesus,” does that mean directly instituted in its present form, or continuously derived from His founding act?

The evidence supports the latter. The essential features—apostolic leadership, sacramental worship, missionary mandate—were present from the beginning, even if the later Church refined and formalized them.

Evaluating the Claim: Fact, Faith, and Continuity

Measured purely by evidence:

Strongly supported:

• Jesus founded a community of disciples with authority and mission.

• Early sources identify one universal Church, governed by bishops.

• The term “Catholic” appears within living memory of the apostles.

• The Roman Church holds demonstrable continuity from the first century onward.

More interpretive:

• The exact administrative form of the early Church is uncertain.

• Peter’s episcopacy in Rome is traditional but not exhaustively documented.

• The full papal institution developed gradually, not instantly.

Thus, while the fact that Jesus founded the Church is well attested, the identification of that Church specifically with the modern Catholic Church depends partly on how one understands continuity—organizational versus theological.

Why It Matters

This question reaches far beyond history. The Church’s claim to be founded by Christ shapes how billions of Catholics understand authority, tradition, and identity. It affects ecumenical dialogue with other Christian communities and informs how the Church presents itself in the modern world.

From a purely historical perspective, few institutions can claim such unbroken continuity. From a faith perspective, the claim gives believers confidence that the same Church Christ established still stands today—guided by the same Spirit, teaching the same gospel.

What Can Be Held Firmly—and What Should Be Held Lightly

Hold firmly:

The Catholic Church’s origin in the ministry of Jesus and His apostles is historically and theologically credible. Its early organization, leadership, and mission show deliberate continuity with Christ’s founding vision.

Hold lightly:

The assumption that every detail of today’s Church—its global hierarchy, papal titles, and canon law—was already present in the first century. These elements grew organically as the Church adapted to history.

Final Reflection

After two millennia of scrutiny, the essential claim still stands: Jesus Christ founded a Church—visible, apostolic, and enduring. The Catholic Church, through its unbroken succession of leadership and doctrine, presents itself as that same body.

Whether viewed through the lens of faith or history, the evidence shows a remarkable continuity. From a small group of Galilean fishermen to the world’s largest Christian communion, the Church Jesus built remains one of the most enduring institutions on earth—rooted, as its followers believe, not in human invention, but in divine design.

~ by Jeff Callaway

Texas Outlaw Poet

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