To whom do the Eastern Orthodox Church's believe the "Keys to the Kingdom" were given by Jesus?

Question

"I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.” (Matthew 16:19)

This is the main verse that Papal Supremacy (the final authority of the Pope to bind or loose) rests upon. The Roman Church's interpretation of the contextual significance of this verse obviously differs from that of Orthodoxy.

The footnote of the New American Bible says the following about this verse:

The keys to the kingdom of heaven: the image of the keys is probably drawn from Is 22:15–25 where Eliakim, who succeeds Shebnah as master of the palace, is given “the key of the house of David,” which he authoritatively “opens” and “shuts” (Mt 22:22). Whatever you bind…loosed in heaven: there are many instances in rabbinic literature of the binding-loosing imagery. Of the several meanings given there to the metaphor, two are of special importance here: the giving of authoritative teaching, and the lifting or imposing of the ban of excommunication. It is disputed whether the image of the keys and that of binding and loosing are different metaphors meaning the same thing. In any case, the promise of the keys is given to Peter alone. In Mt 18:18 all the disciples are given the power of binding and loosing, but the context of that verse suggests that there the power of excommunication alone is intended. That the keys are those to the kingdom of heaven and that Peter’s exercise of authority in the church on earth will be confirmed in heaven show an intimate connection between, but not an identification of, the church and the kingdom of heaven.

This is one of the most (if not the most) divisive doctrines concerning the relationship between East and West.

It seems pretty clear to me, as the Catholic interpretive footnote denotes above, that Jesus was speaking directly to Peter, which implies that Peter is specifically given the "Keys to the Kingdom" (a.k.a. the final authority to bind and loose, a.k.a. Papal Supremacy).

To my knowledge, Eastern Orthodoxy differs from Catholicism concerning Peter's authority by teaching that:

A. Peter and his successors hold the highly dignified position of "first among equals" and not "Supreme Pontiff."

B. Infallibility rests not in the Chair of Peter, but in the decrees and canons of ecumenical councils only.

C. The doctrine of papal supremacy derives from the gradual usurpation of jurisdictional authority - emerging definitively around the 8th and 9th cent. and reaching its full implementation with the 1054AD schism which was immediately followed by the Crusades.

Who do the Eastern Orthodox Church's believe the "Keys to the Kingdom" where given to by Jesus?

I am specifically interested in answers from strictly an Orthodox standpoint.

Answer 1

The issue here is not Peter. Peter received the keys to the kingdom. Peter was the first leader of the entire church. The issue is with his successors. The Roman Catholic church decided that Peter's successor was not only head of the church in Rome but of the entire church. Eastern bishops took issue with this because they believed that the keys weren't ONLY given to Peter. (I'm deliberately glossing over the secular politics involved here.) Therefore, Linus had no authority over the entire church. And sadly, the absolute refusal of anyone on either side to give any ground on the issue means that there may never be any reconciliation.

Answer 2

To whom do the Eastern Orthodox Churches believe the "Keys to the Kingdom" were given by Jesus?

_{"I will give you ^[singular] the keys to the kingdom of heaven. Whatever you bind ^[singular] on earth shall be bound in heaven; and whatever you loose ^[singular] on earth shall be loosed in heaven.” (Matthew 16:19)}

_{the New American Bible says the following about this verse:}

_{the promise of the keys is given to Peter alone.}

Who do the Eastern Orthodox Churches believe the "Keys to the Kingdom" where given to by Jesus?

On almost any given Sunday, with minor exceptions, Eastern Orthodox Churches worldwide celebrate the Divine Liturgy of Saint John Chrysostom, who also wrote commentaries on every single book of the New Testament; let's see what he has to say on the subject:

“Judge not, that ye be not judged.” ^{Matthew 17:1}

And how gave He them the keys also? since if they are not to judge, they will be without authority in any matter, and in vain have they received the power to bind and to loose.

_{— John Chrysostom's Twenty-Third Sermon on Saint Matthew's Gospel}

As a side-note (to a footnote), the idea that the promise of the keys is given to Peter alone sounds, to my Orthodox ears, remarkably similar to a Protestant sola — Solus Petrus, perhaps ?

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_{It seems pretty clear to me, as the Catholic interpretive footnote denotes above, that Jesus was speaking directly to Peter, which implies that Peter is specifically given the "Keys to the Kingdom" (a.k.a. the final authority to bind and loose, a.k.a. Papal Supremacy).}

Once again, let us turn to Chrysostom's commentary:

He next added, “But whom say ye that I am?” ^{Matthew 16:15}

What then says the mouth of the apostles, Peter, the ever fervent, the leader of the apostolic choir? When all are asked, he answers. And whereas when He asked the opinion of the people, all replied to the question; when He asked their own [opinion], Peter springs forward, and anticipates them, and says, “Thou art the Christ, the Son of the living God.”

_{— John Chrysostom's Fifty-Fourth Sermon on Saint Matthew's Gospel}

In other words, though technically taking place in the singular, Christ's dialogue with Peter is, nevertheless, echoing the views of the entire apostolic choir, whose lead singer or spokesperson he is. Just as the Father speaks through His incarnate Word to the twelve, so the apostles themselves speak through Peter to God in the flesh. Likewise, just as Peter gives a reply on behalf of all, he also receives the keys on behalf of all.

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I am specifically interested in answers from strictly an Orthodox standpoint.

_{asked Sep 19 '13 at 13:16}

_{edited Sep 19 '13 at 21:06}

I am not only Eastern Orthodox, but also born on the aforementioned date. :-)